text: Candlemas (Valentine's day)
  Lady Day (Easter)
  Death of Llew: A Seasonal Interpretation
  All Hallow's Eve is the eve of All Hallow's Day (November 1st). And for once, even popular tradition remembers that the Eve is more important than the Day itself, the traditional celebration focusing on October 31st, beginning at sundown. And this seems only fitting for the great Celtic New Year's festival. Not that the holiday was Celtic only. In fact, it is startling how many ancient and unconnected cultures (the Egyptians and pre-Spanish Mexicans, for example) celebrated this as a festival of the dead. But the majority of our modern traditions can be traced to the British Isles.
  The Celts called it Samhain, which means 'summer's end', according to their ancient two-fold division of the year, when summer ran from Beltane to Samhain and winter ran from Samhain to Beltane. (Some modern Covens echo this structure by letting the High Priest 'rule' the Coven beginning on Samhain, with rulership returned to the High Priestess at Beltane.) According to the later four-fold division of the year, Samhain is seen as 'autumn's end' and the beginning of winter. Samhain is pronounced (depending on where you're from) as 'sow-in' (in Ireland), or 'sow-een' (in Wales), or 'sav-en' (in Scotland), or (inevitably) 'sam-hane' (in the U.S., where we don't speak Gaelic).
  Not only is Samhain the end of autumn; it is also, more importantly, the end of the old year and the beginning of the new. Celtic New Year's Eve, when the new year begins with the onset of the dark phase of the year, just as the new day begins at sundown. There are many representations of Celtic gods with two faces, and it surely must have been one of them who held sway over Samhain. Like his Greek counterpart Janus, he would straddle the threshold, one face turned toward the past in commemoration of those who died during the last year, and one face gazing hopefully toward the future, mystic eyes attempting to pierce the veil and divine what the coming year holds. These two themes, celebrating the dead and divining the future, are inexorably intertwined in Samhain, as they are likely to be in any New Year's celebration.
  As a feast of the dead, it was believed the dead could, if they wished, return to the land of the living for this one night, to celebrate with their family, tribe, or clan. And so the great burial mounds of Ireland (sidh mounds) were opened up, with lighted torches lining the walls, so the dead could find their way. Extra places were set at the table and food set out for any who had died that year. And there are many stories that tell of Irish heroes making raids on the Underworld while the gates of faery stood open, though all must return to their appointed places by cock-crow.
  As a feast of divination, this was the night par excellence for peering into the future. The reason for this has to do with the Celtic view of time. In a culture that uses a linear concept of time, like our modern one, New Year's Eve is simply a milestone on a very long road that stretches in a straight line from birth to death. Thus, the New Year's festival is a part of time. The ancient Celtic view of time, however, is cyclical. And in this framework, New Year's Eve represents a point outside of time, when the natural order of the universe dissolves back into primordial chaos, preparatory to re- establishing itself in a new order. Thus, Samhain is a night that exists outside of time and hence it may be used to view any other point in time. At no other holiday is a tarot card reading, crystal reading, or tea-leaf reading so likely to succeed.
  The Christian religion, with its emphasis on the 'historical' Christ and his act of redemption 2000 years ago, is forced into a linear view of time, where 'seeing the future' is an illogical proposition. In fact, from the Christian perspective, any attempt to do so is seen as inherently evil. This did not keep the medieval Church from co-opting Samhain's other motif, commemoration of the dead. To the Church, however, it could never be a feast for all the dead, but only the blessed dead, all those hallowed (made holy) by obedience to God - thus, All Hallow's, or Hallowmas, later All Saints and All Souls.
  There are so many types of divination that are traditional to Hallowstide, it is possible to mention only a few. Girls were told to place hazel nuts along the front of the firegrate, each one to symbolize one of her suitors. She could then divine her future husband by chanting, 'If you love me, pop and fly; if you hate me, burn and die.' Several methods used the apple, that most popular of Halloween fruits. You should slice an apple through the equator (to reveal the five-pointed star within) and then eat it by candlelight before a mirror. Your future spouse will then appear over your shoulder. Or, peel an apple, making sure the peeling comes off in one long strand, reciting, 'I pare this apple round and round again; / My sweetheart's name to flourish on the plain: / I fling the unbroken paring o'er my head, / My sweetheart's letter on the ground to read.' Or, you might set a snail to crawl through the ashes of your hearth. The considerate little creature will then spell out the initial letter as it moves.
  Perhaps the most famous icon of the holiday is the jack-o-lantern. Various authorities attribute it to either Scottish or Irish origin. However, it seems clear that it was used as a lantern by people who traveled the road this night, the scary face to frighten away spirits or faeries who might otherwise lead one astray. Set on porches and in windows, they cast the same spell of protection over the household. (The American pumpkin seems to have forever superseded the European gourd as the jack-o-lantern of choice.) Bobbing for apples may well represent the remnants of a Pagan 'baptism' rite called a 'seining', according to some writers. The water-filled tub is a latter-day Cauldron of Regeneration, into which the novice's head is immersed. The fact that the participant in this folk game was usually blindfolded with hands tied behind the back also puts one in mind of a traditional Craft initiation ceremony.
  The custom of dressing in costume and 'trick-or-treating' is of Celtic origin with survivals particularly strong in Scotland. However, there are some important differences from the modern version. In the first place, the custom was not relegated to children, but was actively indulged in by adults as well. Also, the 'treat' which was required was often one of spirits (the liquid variety). This has recently been revived by college students who go 'trick-or-drinking'. And in ancient times, the roving bands would sing seasonal carols from house to house, making the tradition very similar to Yuletide wassailing. In fact, the custom known as 'caroling', now connected exclusively with mid-winter, was once practiced at all the major holidays. Finally, in Scotland at least, the tradition of dressing in costume consisted almost exclusively of cross-dressing (i.e., men dressing as women, and women as men). It seems as though ancient societies provided an opportunity for people to 'try on' the role of the opposite gender for one night of the year. (Although in Scotland, this is admittedly less dramatic - but more confusing - since men were in the habit of wearing skirt-like kilts anyway. Oh well...)
  To Witches, Halloween is one of the four High Holidays, or Greater Sabbats, or cross-quarter days. Because it is the most important holiday of the year, it is sometimes called 'THE Great Sabbat.' It is an ironic fact that the newer, self-created Covens tend to use the older name of the holiday, Samhain, which they have discovered through modern research. While the older hereditary and traditional Covens often use the newer name, Halloween, which has been handed down through oral tradition within their Coven. (This is often holds true for the names of the other holidays, as well. One may often get an indication of a Coven's antiquity by noting what names it uses for the holidays.)
  With such an important holiday, Witches often hold two distinct celebrations. First, a large Halloween party for non-Craft friends, often held on the previous weekend. And second, a Coven ritual held on Halloween night itself, late enough so as not to be interrupted by trick-or-treaters. If the rituals are performed properly, there is often the feeling of invisible friends taking part in the rites. Another date which may be utilized in planning celebrations is the actual cross-quarter day, or Old Halloween, or Halloween O.S. (Old Style). This occurs when the sun has reached 15 degrees Scorpio, an astrological 'power point' symbolized by the Eagle. This year (1988), the date is November 6th at 10:55 pm CST, with the celebration beginning at sunset. Interestingly, this date (Old Halloween) was also appropriated by the Church as the holiday of Martinmas.
  Of all the Witchcraft holidays, Halloween is the only one that still boasts anything near to popular celebration. Even though it is typically relegated to children (and the young-at-heart) and observed as an evening affair only, many of its traditions are firmly rooted in Paganism. Interestingly, some schools have recently attempted to abolish Halloween costumes and Halloween parties on the grounds that it violates the separation of state and religion. Speaking as a Pagan, I would be saddened by the success of this move, but as a supporter of the concept of religion-free public education, I fear I must concede the point. Nonetheless, it seems only right that there SHOULD be one night of the year when our minds are turned toward thoughts of the supernatural. A night when both Pagans and non-Pagans may ponder the mysteries of the Otherworld and its inhabitants. And if you are one of them, may all your jack-o'lanterns burn bright on this All Hallow's Eve.
  Our Christian friends are often quite surprised at how
  enthusiastically we Pagans celebrate the 'Christmas' season. Even
  though we prefer to use the word 'Yule', and our celebrations may peak
  a few days BEFORE the 25th, we nonetheless follow many of the
  traditional customs of the season: decorated trees, carolling,
  presents, Yule logs, and mistletoe. We might even go so far as
  putting up a 'Nativity set', though for us the three central
  characters are likely to be interpreted as Mother Nature, Father Time,
  and the Baby Sun-God. None of this will come as a surprise to anyone
  who knows the true history of the holiday, of course.
  In fact, if truth be known, the holiday of Christmas has always been more Pagan than Christian, with it's associations of Nordic divination, Celtic fertility rites, and Roman Mithraism. That is why both Martin Luther and John Calvin abhorred it, why the Puritans refused to acknowledge it, much less celebrate it (to them, no day of the year could be more holy than the Sabbath), and why it was even made ILLEGAL in Boston! The holiday was already too closely associated with the birth of older Pagan gods and heroes. And many of them (like Oedipus, Theseus, Hercules, Perseus, Jason, Dionysus, Apollo, Mithra, Horus and even Arthur) possessed a narrative of birth, death, and resurrection that was uncomfortably close to that of Jesus. And to make matters worse, many of them pre-dated the Christian Savior.
  Ultimately, of course, the holiday is rooted deeply in the cycle of the year. It is the Winter Solstice that is being celebrated, seed-time of the year, the longest night and shortest day. It is the birthday of the new Sun King, the Son of God -- by whatever name you choose to call him. On this darkest of nights, the Goddess becomes the Great Mother and once again gives birth. And it makes perfect poetic sense that on the longest night of the winter, 'the dark night of our souls', there springs the new spark of hope, the Sacred Fire, the Light of the World, the Coel Coeth.
  That is why Pagans have as much right to claim this holiday as Christians. Perhaps even more so, as the Christians were rather late in laying claim to it, and tried more than once to reject it. There had been a tradition in the West that Mary bore the child Jesus on the twenty-fifth day, but no one could seem to decide on the month. Finally, in 320 C.E., the Catholic Fathers in Rome decided to make it December, in an effort to co-opt the Mithraic celebration of the Romans and the Yule celebrations of the Celts and Saxons.
  There was never much pretense that the date they finally chose was historically accurate. Shepherds just don't 'tend their flocks by night' in the high pastures in the dead of winter! But if one wishes to use the New Testament as historical evidence, this reference may point to sometime in the spring as the time of Jesus's birth. This is because the lambing season occurs in the spring and that is the only time when shepherds are likely to 'watch their flocks by night' -- to make sure the lambing goes well. Knowing this, the Eastern half of the Church continued to reject December 25, preferring a 'movable date' fixed by their astrologers according to the moon.
  Thus, despite its shaky start (for over three centuries, no one knew when Jesus was supposed to have been born!), December 25 finally began to catch on. By 529, it was a civic holiday, and all work or public business (except that of cooks, bakers, or any that contributed to the delight of the holiday) was prohibited by the Emperor Justinian. In 563, the Council of Braga forbade fasting on Christmas Day, and four years later the Council of Tours proclaimed the twelve days from December 25 to Epiphany as a sacred, festive season. This last point is perhaps the hardest to impress upon the modern reader, who is lucky to get a single day off work. Christmas, in the Middle Ages, was not a SINGLE day, but rather a period of TWELVE days, from December 25 to January 6. The Twelve Days of Christmas, in fact. It is certainly lamentable that the modern world has abandoned this approach, along with the popular Twelfth Night celebrations.
  Of course, the Christian version of the holiday spread to many countries no faster than Christianity itself, which means that 'Christmas' wasn't celebrated in Ireland until the late fifth century; in England, Switzerland, and Austria until the seventh; in Germany until the eighth; and in the Slavic lands until the ninth and tenth. Not that these countries lacked their own mid-winter celebrations of Yuletide. Long before the world had heard of Jesus, Pagans had been observing the season by bringing in the Yule log, wishing on it, and lighting it from the remains of last year's log. Riddles were posed and answered, magic and rituals were practiced, wild boars were sacrificed and consumed along with large quantities of liquor, corn dollies were carried from house to house while carolling, fertility rites were practiced (girls standing under a sprig of mistletoe were subject to a bit more than a kiss), and divinations were cast for the coming Spring. Many of these Pagan customs, in an appropriately watered-down form, have entered the mainstream of Christian celebration, though most celebrants do not realize (or do not mention it, if they do) their origins.
  For modern Witches, Yule (from the Anglo-Saxon 'Yula', meaning 'wheel' of the year) is usually celebrated on the actual Winter Solstice, which may vary by a few days, though it usually occurs on or around December 21st. It is a Lesser Sabbat or Lower Holiday in the modern Pagan calendar, one of the four quarter-days of the year, but a very important one. This year (1988) it occurs on December 21st at 9:28 am CST. Pagan customs are still enthusiastically followed. Once, the Yule log had been the center of the celebration. It was lighted on the eve of the solstice (it should light on the first try) and must be kept burning for twelve hours, for good luck. It should be made of ash. Later, the Yule log was replaced by the Yule tree but, instead of burning it, burning candles were placed on it. In Christianity, Protestants might claim that Martin Luther invented the custom, and Catholics might grant St. Boniface the honor, but the custom can demonstrably be traced back through the Roman Saturnalia all the way to ancient Egypt. Needless to say, such a tree should be cut down rather than purchased, and should be disposed of by burning, the proper way to dispatch any sacred object.
  Along with the evergreen, the holly and the ivy and the mistletoe were important plants of the season, all symbolizing fertility and everlasting life. Mistletoe was especially venerated by the Celtic Druids, who cut it with a golden sickle on the sixth night of the moon, and believed it to be an aphrodisiac. (Magically -- not medicinally! It's highly toxic!) But aphrodisiacs must have been the smallest part of the Yuletide menu in ancient times, as contemporary reports indicate that the tables fairly creaked under the strain of every type of good food. And drink! The most popular of which was the 'wassail cup' deriving its name from the Anglo-Saxon term 'waes hael' (be whole or hale).
  Medieval Christmas folklore seems endless: that animals will all kneel down as the Holy Night arrives, that bees hum the '100th psalm' on Christmas Eve, that a windy Christmas will bring good luck, that a person born on Christmas Day can see the Little People, that a cricket on the hearth brings good luck, that if one opens all the doors of the house at midnight all the evil spirits will depart, that you will have one lucky month for each Christmas pudding you sample, that the tree must be taken down by Twelfth Night or bad luck is sure to follow, that 'if Christmas on a Sunday be, a windy winter we shall see', that 'hours of sun on Christmas Day, so many frosts in the month of May', that one can use the Twelve Days of Christmas to predict the weather for each of the twelve months of the coming year, and so on.
  Remembering that most Christmas customs are ultimately based upon older Pagan customs, it only remains for modern Pagans to reclaim their lost traditions. In doing so, we can share many common customs with our Christian friends, albeit with a slightly different interpretation. And thus we all share in the beauty of this most magical of seasons, when the Mother Goddess once again gives birth to the baby Sun-God and sets the wheel in motion again. To conclude with a long-overdue paraphrase, 'Goddess bless us, every one!'
  'Candlemas' is the Christianized name for the holiday, of course.
  The older Pagan names were Imbolc and Oimelc. 'Imbolc' means,
  literally, 'in the belly' (of the Mother). For in the womb of Mother
  Earth, hidden from our mundane sight but sensed by a keener vision,
  there are stirrings. The seed that was planted in her womb at the
  solstice is quickening and the new year grows. 'Oimelc' means 'milk
  of ewes', for it is also lambing season.
  The holiday is also called 'Brigit's Day', in honor of the great
  Irish Goddess Brigit. At her shrine, the ancient Irish capitol of
  Kildare, a group of 19 priestesses (no men allowed) kept a perpetual
  flame burning in her honor. She was considered a goddess of fire,
  patroness of smithcraft, poetry and healing (especially the healing
  touch of midwifery). This tripartite symbolism was occasionally
  expressed by saying that Brigit had two sisters, also named Brigit.
  (Incidentally, another form of the name Brigit is Bride, and it is
  thus She bestows her special patronage on any woman about to be
  married or handfasted, the woman being called 'bride' in her honor.)
  The Roman Catholic Church could not very easily call the Great
  Goddess of Ireland a demon, so they canonized her instead.
  Henceforth, she would be 'Saint' Brigit, patron SAINT of smithcraft,
  poetry, and healing. They 'explained' this by telling the Irish
  peasants that Brigit was 'really' an early Christian missionary sent
  to the Emerald Isle, and that the miracles she performed there
  'misled' the common people into believing that she was a goddess. For
  some reason, the Irish swallowed this. (There is no limit to what the
  Irish imagination can convince itself of. For example, they also came
  to believe that Brigit was the 'foster-mother' of Jesus, giving no
  thought to the implausibility of Jesus having spent his boyhood in
  Brigit's holiday was chiefly marked by the kindling of sacred
  fires, since she symbolized the fire of birth and healing, the fire of
  the forge, and the fire of poetic inspiration. Bonfires were lighted
  on the beacon tors, and chandlers celebrated their special holiday.
  The Roman Church was quick to confiscate this symbolism as well, using
  'Candlemas' as the day to bless all the church candles that would be
  used for the coming liturgical year. (Catholics will be reminded that
  the following day, St. Blaise's Day, is remembered for using the
  newly-blessed candles to bless the throats of parishioners, keeping
  them from colds, flu, sore throats, etc.)
  The Catholic Church, never one to refrain from piling holiday upon
  holiday, also called it the Feast of the Purification of the Blessed
  Virgin Mary. (It is surprising how many of the old Pagan holidays
  were converted to Maryan Feasts.) The symbol of the Purification may
  seem a little obscure to modern readers, but it has to do with the old
  custom of 'churching women'. It was believed that women were impure
  for six weeks after giving birth. And since Mary gave birth at the
  winter solstice, she wouldn't be purified until February 2nd. In
  Pagan symbolism, this might be re-translated as when the Great Mother
  once again becomes the Young Maiden Goddess.
  Today, this holiday is chiefly connected to weather lore. Even
  our American folk-calendar keeps the tradition of 'Groundhog's Day', a
  day to predict the coming weather, telling us that if the Groundhog
  sees his shadow, there will be 'six more weeks' of bad weather (i.e.,
  until the next old holiday, Lady Day). This custom is ancient. An
  old British rhyme tells us that 'If Candlemas Day be bright and clear,
  there'll be two winters in the year.' Actually, all of the
  cross-quarter days can be used as 'inverse' weather predictors,
  whereas the quarter-days are used as 'direct' weather predictors.
  Like the other High Holidays or Great Sabbats of the Witches'
  year, Candlemas is sometimes celebrated on it's alternate date,
  astrologically determined by the sun's reaching 15-degrees Aquarius,
  or Candlemas Old Style (in 1988, February 3rd, at 9:03 am CST).
  Another holiday that gets mixed up in this is Valentine's Day. Ozark
  folklorist Vance Randolf makes this quite clear by noting that the
  old-timers used to celebrate Groundhog's Day on February 14th. This
  same displacement is evident in Eastern Orthodox Christianity as well.
  Their habit of celebrating the birth of Jesus on January 6th, with a
  similar post-dated shift in the six-week period that follows it, puts
  the Feast of the Purification of Mary on February 14th. It is amazing
  to think that the same confusion and lateral displacement of one of
  the old folk holidays can be seen from the Russian steppes to the
  Ozark hills, but such seems to be the case!
  Incidentally, there is speculation among linguistic scholars that
  the vary name of 'Valentine' has Pagan origins. It seems that it was
  customary for French peasants of the Middle Ages to pronounce a 'g' as
  a 'v'. Consequently, the original term may have been the French
  'galantine', which yields the English word 'gallant'. The word
  originally refers to a dashing young man known for his 'affaires
  d'amour', a true galaunt. The usual associations of V(G)alantine's
  Day make much more sense in this light than their vague connection to
  a legendary 'St. Valentine' can produce. Indeed, the Church has
  always found it rather difficult to explain this nebulous saint's
  connection to the secular pleasures of flirtation and courtly love.
  For modern Witches, Candlemas O.S. may then be seen as the Pagan
  version of Valentine's Day, with a de-emphasis of 'hearts and flowers'
  and an appropriate re-emphasis of Pagan carnal frivolity. This also
  re-aligns the holiday with the ancient Roman Lupercalia, a fertility
  festival held at this time, in which the priests of Pan ran through
  the streets of Rome whacking young women with goatskin thongs to make
  them fertile. The women seemed to enjoy the attention and often
  stripped in order to afford better targets.
  One of the nicest folk-customs still practiced in many countries,
  and especially by Witches in the British Isles and parts of the U.S.,
  is to place a lighted candle in each and every window of the house,
  beginning at sundown on Candlemas Eve (February 1st), allowing them to
  continue burning until sunrise. Make sure that such candles are well
  seated against tipping and guarded from nearby curtains, etc. What a
  cheery sight it is on this cold, bleak and dreary night to see house
  after house with candle-lit windows! And, of course, if you are your
  Coven's chandler, or if you just happen to like making candles,
  Candlemas Day is THE day for doing it. Some Covens hold candle-making
  parties and try to make and bless all the candles they'll be using for
  the whole year on this day.
  Other customs of the holiday include weaving 'Brigit's crosses'
  from straw or wheat to hang around the house for protection,
  performing rites of spiritual cleansing and purification, making
  'Brigit's beds' to ensure fertility of mind and spirit (and body, if
  desired), and making Crowns of Light (i.e. of candles) for the High
  Priestess to wear for the Candlemas Circle, similar to those worn on
  St. Lucy's Day in Scandinavian countries. All in all, this Pagan
  Festival of Lights, sacred to the young Maiden Goddess, is one of the
  most beautiful and poetic of the year.
  It seems quite impossible that the holiday of Candlemas should be
  considered the beginning of Spring. Here in the Heartland, February
  2nd may see a blanket of snow mantling the Mother. Or, if the snows
  have gone, you may be sure the days are filled with drizzle, slush,
  and steel-grey skies -- the dreariest weather of the year. In short,
  the perfect time for a Pagan Festival of Lights. And as for Spring,
  although this may seem a tenuous beginning, all the little buds,
  flowers and leaves will have arrived on schedule before Spring runs
  its course to Beltane.
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