#St.Brigids Day

[the-unsigned-ground]

2023年2月11日朝6:30、コーク市内のフラットを出る。約2時間半、電車を乗り継ぎ、キルデア州キルデア(Kildare, Country Kildare)を目指す。

朝8時17分、乗り換えのサーリス(Thurles)駅プラットフォーム。日照時間がまだまだ短く、朝8時過ぎでも明け方の気配が残る

雨上がりの生臭い都市のにおいと、町外れから風にのって運ばれてくる野原のわずかなにおいが混ざりあって、日の出前の暗闇がつつむ冷たい空気に溶けている。

サマータイムのはじまりまで残り一ヶ月半、日中の陽が短く、曇天と雨の日ばかりが続くアイルランドの冬の厳しさは、南米や南ヨーロッパ出身の友人たちのメンタルを目に見えて明らかにすり減らしていた。

霜が降りたフィッツジェラルドズパーク(Fitzgerald's Park, Cork)、リー川(River Lee)沿いのキンポウゲの葉

「あなたは日本でも北の方の出身だから、こういう冬の気候に慣れているんでしょ？」と、げっそりした表情の移民の友人たちが訊ねてくるたびに「アイルランドにおける英語の『冬』と、日本語の『冬』は、その言葉に含まれているバックグラウンドが違う、このふたつは完全に違う季節だと思う」と答えた。

彼らが「冬」と呼ぶ、11月初旬から3月後半あたりまで、わたしたちのイメージする冬らしい冬の日もあるにはあったけれど、それはせいぜい1ヶ月半くらい。あとのおおよそ4ヶ月間は、気温一桁台から二桁台前半あたりをうろうろする。メキシコ湾からアイルランドとイギリスに届く暖流の影響で、振り続ける雨は雪になること無く、その影響で湿度が下がらない。体感は寒いのに、大気は霧と湿度に包まれてなんとなくじめじめしている。

要するに、冬の厳しさの質が全く違う。

東北の冬が、雪という抗いようのない大きな重量を持った物体に対して、歯を食いしばりぐっと耐え忍ぶようなイメージなら、アイルランドの冬は、浴室に生えるカビのように毎日少しずつ心の中のしんどさの領土を広げていく。

コーク郊外、冬はよく町が霧に包まれる

春が来る。

2月1日はケルトの暦の春分の日、ゲール語でインボルク(Imbolc)。

暦の上での春と、体感としての春におおよそ1ヶ月の時間が空くこと、そしてその到来がそこに住む人々にとって他の季節のどれよりも特別であることは東北と同じだ。

前回記事のハグ・オブ・ベアラ(Hag of Beara)についての文献を調べていたときに何度も目にしたブリジッド(Brigid)の名前は、ケルト神話に登場する存在だった。

なので当然、2月1日の聖ブリジッドの日(St. Brigid’s Day)の日や、その名前を冠して2023年から公式にアイルランドの祝日になった2月の第一月曜日も、それに関連する日だと思い込んでいたがどうやら違うらしかった。

聖ブリジッド(St. Brigid)は現在の北アイルランドとの国境近く、ラウス州フォアハート（Faughart, Country Louth）に生まれ、5世紀から6世紀にかけて実在していたとされるアイルランド人の修道女だ。

幼い頃から貧しい人々に施しを与え、アイルランドの守護聖人である聖パトリックによって洗礼を受けたあと、各地で教会や修道院、アートスクールまで設立したと言われている。

1902年から続く雑誌 Ireland’s Own の表紙の聖ブリジッド、手には彼女の信仰の象徴の十字架の藁細工

彼女に関して興味深い点がふたつある。

ひとつは、彼女が実在したことを確実に証明できる文献が残っていないこと。

そしてふたつめは、前述の通り全く同じ名前のケルト神話の女神が存在することだ。

日本に五穀豊穣や学業成就を祈るためのモチーフとしての神々があるように、キリスト教圏の聖人にもその多くに守護の対象がある。聖ブリジッドの守護対象は家畜、詩、歌、鍛冶、病気からの回復など���周知されているものだけでも非常に手広い。

そしてそれらの守護は、女神ブリジッドの守護するものと同じだ。

普遍的な祈りである「病気からの回復」は、アイルランドにおいて井戸や湧き水と関連付けられることが多い。古くはドルイドの信仰の対象であり、地下から湧き上がる水は癒しや命の源とみなされ、アイルランド国内に約3000ある「聖なる井戸」の内の少なくとも10の井戸がブリジッドと紐付いて周知されている。

聖ブリジッドの泉の井戸、井戸の水自体は正直あまり綺麗な水質には見えなかった

彼女が修道院と教会を建てたあとそこに没したとされる町、キルデアの町外れには、それらを巡礼する人々のために用意された聖ブリジッドの泉(St Brigids Garden Well)がある。

もともとの小川の曲線に沿って整備されたと思われるその小さな公園には、聖キルデアの銅像が経ち、彼女に対する崇拝の象徴であるイグサや藁で編まれた十字架のモチーフが散見される。

聖ブリジッド像、聖ブリジッドの日から5日後だったこともあり供えてあった花はすべて瑞々しい

外壁に刻まれた聖ブリジッドの十字架(St.Brigid’s Crosses)モチーフの彫刻。2月1日にこの十字架を玄関に飾るとブリジッドの守護が受けられるという信仰がアイルランドにおいて広く分布する

その周囲や周りの木々、公園の奥に位置する井戸の近辺には多くの供え物が並ぶ。供え物の多くは治癒を望む体のパーツにまつわるものであるらしく、パンデミック後ということもあってかマスク（文脈を知らず一見すると捨てられたマスクのゴミに見える）が目立った。

ストッキング、マスク、靴紐、靴下、スカーフ、ネックレス、供え物は様々。木から供物が落ちると祈った箇所が加護を受け、病気や外傷が治癒すると信じられている

町外れに位置するにも関わらず、絶えず入れ替わり数名の人が訪れる。

録音レコーダーをまわしながら、来訪者が途切れたタイミングで公園の全景を眺める。澄んだ小川が風を運び、もとの地形にも配慮されデザインされたと思われる、心地の良い公園である。にも関わらず、なんだか妙な感じがした。

公園の奥にある井戸と、入り口付近を流れる小川が繋がっていないのだ。地下で繋がっているのかもしれないと思い小川の上流を視線でたどっても、井戸とは90度逆の方向だ。上流は茂みの奥へと続き、その先は見えなかった。

公園全景。撮影地点の背後に井戸がある。小川は写真左奥の茂みの方から水が流れて来ている

録音を終えると、キルデアの中心部に向かう。

中心部といっても、人口9000人に満たない小さな町だ。もとは数えられるほどのパブとカフェ、そして聖ブリジッドが設立したといわれる中規模の教会がある比較的静かな町だったが、2007年にオープンした大型アウトレットモールには隣県である首都ダブリンからも大型バスが乗り入れる。

土曜日の昼下がりに町を歩くほとんどの人が、有名ブランドのショップバッグを持ち、駅の方角へと歩いていく。

中心部にやって来たのは聖ブリジッド大聖堂(St Brigid’s Cathedral)に行くためだった。だが、この日に限ってメンテナンスのために���地全体が閉鎖されていた。

聖ブリジッド大聖堂、閉じられたメインエントランスのフェンスに手をつっこんで撮った写真……

アイリッシュ・ナショナル・スタッド＆ガーデンズ(Irish National Stud & Gardens)に向かった。

時間が余ったらついでに行けたらいいかな、と思っていた場所だ。

競走馬の繁殖とトレーニングの場として20世紀初頭に設立され、今では市民に親しまれる広域公園としても機能するこの場所には日本庭園がある。

1906年、ロンドンで日本趣味の骨董品店を経営し、自身も骨董商だった Tassa Eida (日本名: 飯田三郎)は、日本庭園をつくるためにキルデアに派遣され、その後の4年間を彼の息子 Minoru と共に造園に従事する。

（彼らの詳細については こちら と こちら の記事が詳しい、どちらも素晴らしくリサーチされたポスト）

手入れの行き届いた枯山水

19世紀後半から20世紀初頭にかけてジャポニズム、つまり「日本っぽいもの」がヨーロッパで流行ると、貴族たちはこぞって「日本っぽい建築」や「日本っぽい庭園」を作りたがった。

ただし、やはりそれは「日本っぽいもの」の域を出ないものが多く、日本で生まれ育った人間が見ると、形容し難い、ちょっとした居心地の悪さのようなものを覚えるようなものが多い。

そういう類のものだろうとあまり期待せずに訪れると、良い意味でその期待を裏切られる。

庭園の動線、ちょうどまんなかあたりにある洞窟？からの景色。右にあるのは藤棚で春にはきれいに藤の花が咲くらしい

清らかな水が美しい動線で引かれ、人が生まれてから死ぬまでを表現したその庭園は、当時イギリスで流行したエドワード様式建築の影響を受けて少しだけ華美ではあるものの、正真正銘の日本庭園だった。

庭園の石灯籠によじ登っていた鬼。庭園にある多くの植物やオブジェクトが日本から輸入したものだが、たまにこういう西のものとも東のものとも分からないモチーフも見かけて興味深かった

町の中心部に戻ると、帰路の電車の出発まで1時間弱の時間があった。

少し散策したあと、聖ブリジッド大聖堂に戻ってくる。

地域の人だけが使う入り口とかあってそこから入れたりしないかな……などと不届きなことを考えて外壁の周りをうろついたが、それらしきものは見つからなかった。

入り口を探っているときに外壁から見えたラウンドタワー、実際に登れるものとしてはアイルランド国内でいちばん高いらしい

しかたなくキルデア駅に向かう。

プラットフォームの椅子に座って電車を待っていると知らない女性に、どこから来たのか、と声をかけられた。

薄暗い���ラットフォームで目をこらすと、大聖堂に戻る前に一瞬だけ立ち寄った、��インストリートから少し外れた場所にあった雑貨屋の店員だった。

日本から来たこと、リサーチに関すること、井戸とスタッドガーデンの方には行って、教会にどうにか入れないか模索したが結局入れなかったことを拙い英語で説明する。

すると「どっちの井戸に行ったの？」と訊ねられた。

聞き間違いかと思い、どういう意味ですか？と返すと、彼女が説明してくれた内容はこうだった。

ブリジッドの井戸はふたつあって、ひとつはおそらくあなたが行った聖ブリジッドの泉、 聖人の方のブリジッドを祀ってるところ。地元民にとってはずっと特別な場所だったけど、パンデミック中にきれいに整備されて、観光客が来たり滞在したりが以前よりも更に容易になった。

もうひとつあるのが、Wayside Well（日本語直訳: 道端の井戸）と呼ばれている場所。こっちがキリスト教伝来前のドルイド（ケルト人たちの信仰における祭司）のブリジッドを祀っていると言われている。スタッドガーデンの駐車場からすぐそばの、とても素朴な井戸で、観光客はまず行かない。

そして、聖ブリジッドの泉の公園を流れる水は、Wayside Wellが源泉。

そう、この話を初めて聞いたとき、わたしもとてもおもしろいと思った。

地味で、ほぼ地元民しか知らない、古代ブリジッドの方から湧き出た水が、キリスト教のブリジッドの方に流れていって、そしてその公園の方が立派に整備されていて、人がたくさん来る。歴史が辿ったストーリーと水の流れが同じなんて、ちょっとロマンチックだよね。

そして、あなたの旅のことも同じようにロマンチックに感じる。

日本庭園に行ったんだよね？

あそこを流れる小川の水も、同じWayside Wellから引いた水だよ。

スタッドガーデンの日本庭園に流れる小川

水の情報記憶に関する文章を読んだことがある。

スプーン1杯の水が1TB分の情報を記録できる、という科学研究だ。

信仰が人々の普遍的な祈りを運ぶ船だと考えたとき、わたしたちは船を替えても、変わらず同じ水の上に浮かぶ。

あれこれ考えて右往左往するよりも、もっと単純に、すべては最初から土地とそこを流れる水にメモリーされていて、わたしたちはきっと、そのぼんやりとした断片にただ触れることだけができるのかもしれない。

聖ブリジッドの泉公園を流れる小川。水がとても綺麗でクレソン？が群生していた

ふたつの井戸の話にあまりにも驚いて「そんな情報、どこにも書いてなくて全然知らなかった、道端の井戸(Wayside Well)の方にも行くべきだった」とわたしが言うと、彼女は微笑みながらこう言った。

「また来ればいいよ、水が止まることはきっとないからね」

[ashleysingermfablog]

Wk 17, 5th of July, 2024 Research

How to wish upon a scared space?

From the text: Wetlands: Holy Wells and Sacred Springs by  Betty Lou Chaika...

When we come upon a spring bubbling out from beneath a tree on a wooded hillside it can seem magical–water emerging from inside the earth.

Springs are a type of wetlands. Are wetlands sacred? On World Wetlands Day, February 2, we are invited to become aware of the immense ecological value of wetlands. Holy wells and sacred springs are wetlands. Many are sacred to St.Brigid, whose feast day of Imbolc is February 1. Imbolc is the Irish festival to welcome Spring back to the land.

Lady's Well,  Sheepshead Peninsula

The world-wide loss of over half of wetlands, those wet and fecund habitats, which nourish astounding amounts of biological diversity, is a major reason for the extinction crisis we face. Thankfully, concerned scientists study the needs of wetland plants, animals, and waters, but they so often leave out the intertwined relationship of people and nature, as if we are separate. A basic human need, at least before we were conditioned out of it, is to be creators amidst Creation, lovers amidst a great Love, givers of gratitude to the ever-giving EarthSpirit. The impulse to participate in the universe in our role as conscious beings has given rise to many forms of indigenous spirituality unique to the qualities of the various living environments. In Ireland, with its characteristically wet climate, springs are abundant, and water is honored in the form of thousands of holy wells.

Are wetlands holy? Conservationists are being called to recognize that many peoples the world over regard wetlands as spiritually significant, and, importantly, those wetlands that are regarded as sacred are more likely to be conserved. Science must rejoin spirituality if we are to have any hope of saving life on earth as we know it. Indigenous ecological knowledge is always a sacred knowing. In America our indigenous water defenders are fighting—in a way that fully includes their spiritual understandings and practices—for the life of rivers and wetlands. Indeed, they are rising up forcefully to remind us that water is sacred, that “water is life.” The Celtic people have always honored fresh waters as healing. When we bless and protect water, it blesses and heals us, physically, emotionally, and spiritually.

Holy wells come in as many different forms as the emerging water itself. Many holy wells are rock-enclosed upwellings of water from underground streams. Some may emerge from the side of mountains. Most are clear springs at which water bubbles gently and continuously to the surface. And some boil up powerfully, creating forceful, cold flows in which to courageously immerse feet—or more.

Liminal places, like wetlands, being neither this nor that, neither fully wet nor fully dry, are places where fixed categories are interrupted, so the mind can more easily enter its own halfway point—soul—on the way to spirit. The Irish call these “thin places.”

Rumi says “There is some kiss we want with our whole lives—the touch of spirit on the body.” In pilgrimage, the body is challenged to exert effort in order to serve the soul’s desire to worship at spirit-imbued sites like holy wells. 

Offering at Mam Ean, Ireland

Mam Ean Holy Well, Ireland

Another high holy well is a station on the St.Columcille or Columba pilgrimage route. We knew this was a pilgrimage for the deeply devout, but we were unprepared for the unbelievably gigantic cairn of large rocks that devotees have carried all the way up and placed there.

Climbing the St.Columba Pilgrimage Route, Ireland

Oughtmama Holy Well, Ireland

Returning from an effort made in service to soul, even if “unsuccessful,” feels fulfilling, once the sense of frustration passes, that is.  All holy wells require some form of circumambulation, circling on foot, three times around sunwise, usually with ritual tasks to perform, a list of prayer sequences special to each well, at stations along the way. The body enjoys making these “rounds.” Some sites even provide a special path to make a mini-pilgrimage around the well. At the lovely holy well of Mary called Tobernault in Sligo there is a path up the hillside to a series of shrines and down around the wellspring and across the creek.

Tobernault Pathway. The Well Is in the Center

From the text: "Significant" hoard of Bronze Age treasure discovered by metal detectorists in Wales by Kerry Breen

Late Bronze Age hoard, AMGUEDDFA CYMRU MUSEUM

Once the hoard is evaluated by the nation's Treasure Valuation Committee, the museum said it is interested in acquiring the items. Adam Gwilt, the principal curator of prehistory at the museum, called the hoard a "significant" find that "adds to the bigger regional picture" of the culture and area during the Bronze Age. Anning also discovered two of the other items that were declared treasures. One, a Roman silver ring fragment, he found in April 2020 while metal detecting. In February 2022, Anning found a medieval silver brooch pin in the same area, again with a metal detector. That pin dates to the 13th or 14th century, the museum said, and the items may be acquired by Wales' Cowbridge & District Museum.

A silver finger-ring fragment, AMGUEDDFA CYMRU MUSEUM

The items, which were found between 2020 and 2022, include a hoard of bronze artifacts such as axes, spearheads, rings and a sword scabbard. The items were discovered by Dr. Peter Anning and Alex Evans in Feb. 2021 in an empty field in Wales where drainage work had been done. The items were dated between 1000 and 800 B.C., and it's likely that they were deliberately buried in the ground by a local community in a ritual ceremony.

From the text: THE HOLY WELLS OF WALES by Howard Huws...

Ffynnon Gybi Llangybi, St Cybi's Well The water from the well flows out of the well building. Photo: Alan Fryer.

It’s an increasingly popular subject, and in Wales we’re fortunate enough to have at least two societies dedicated to the finding, recording and restoration of holy wells. I’m the Chairman of the Welsh one, Cymdeithas Ffynhonnau Cymru, mainly active in the north and west. I enjoy the challenge of researching the subject, and being able to share information and values with others. Whenever I’m on pilgrimage, I look for more wells and sources, and am seldom disappointed.”

Wales is a hilly land facing the prevailing Atlantic winds, thus blessing it with abundant rain and fresh waters. Our country is equally saturated with a rich inheritance of belief and practice, so one should not be surprised to learn that holy wells are numerous and prominent features of the geographical and spiritual landscape. Even a strict definition of the term “holy well” allows there to be several hundred here, and diligent research is bringing even more to light once dismissed as objects of superstition, they are now the subject of increasing interest.

Fresh water is essential for earthly existence, but heavy. Carrying it in quantity requires considerable time and effort, and any settlement, however temporary, must have a dependable supply close at hand. Our ancestors particularly valued reliable, copious wells and springs untainted in smell and taste, and free of ill-effects.

We’re on safer ground in stating that the archaeological record indicates a significant climatic deterioration during the Mid-Bronze Age, about 1100–1000 BC. This coincides with an increased tendency to place items of value in lakes, rivers and bogs. It’s tempting to conjecture that these were offerings to spirits or gods, as the old sacred network of stone circles, henges and pits was abandoned in favour of the watery portals of an otherworld whose forces were obviously gaining the upper hand on those of sunny sky and dry earth. Such relics may, however, have been as much (or more) a means of marking territorial boundaries in an age of heightened conflict, as agricultural land became increasingly waterlogged and unproductive.

This impulse to place valuables in water was strong enough to cause the deposition of large amounts, and the building of elaborate wooden piers to facilitate the practice. All manner of gear found its way into the waters, but the most popular, by far, were swords, spearheads and axe heads, very often bent, broken or otherwise rendered useless to man beforehand. This wasn’t scrap metal: the objects had been in good condition, and even fresh from the mould, before being deliberately spoilt and deposited. So why throw them away? Possibly as a rite of devotion, and a means of removing surplus bronze from circulation. This would increase its scarcity, maintain the value of what remained, and thus confirm and boost the social status of whoever could afford to throw it away: members of a warrior caste, judging by the predominance of weapons. Our culture, alas, is still one which lends prestige to such conspicuously unproductive use of resources.

They drew the line at the indigenous habit of drowning victims in bogs, and sensibly refrained from throwing away useful weaponry: but did offer water-nymphs and goddesses coins and jewellery, and present written requests and curses. As for personal standing in the community, erecting a stone shrine or temple was obviously more permanent and impressive than some wasteful native potlach.

St. Seirol's cell and well, Cymry

Accumulations of white pebbles, such as are found at pre-Christian sites, have also been found at Welsh holy wells. They’re undeniably striking, and have been collected and used for ornament since we dwelt in caves: but again, there’s no evidence for their being cast into wells before the mediaeval period, and the only reason for that may have been that they were thought to look attractive. We to this day crown walls and gateposts with white quartz, and strew it on graves, because it looks bright and clean, not for any other reason.

One also finds wells whose waters were said to cure and safeguard livestock, including cattle, sheep and horses. Others are now simply regarded as “lucky” or wholesome; but without a specifically Christian dedication, they’re no longer thought of as being holy. It may be that some were once so dedicated, but that the spiritual tradition was broken or forgotten in the confusion of the Protestant Reformation and the subsequent centuries of discouragement and neglect.

[celtfather]

Celtic Women #650

We’re highlighting some of the amazing women in Celtic music on this Irish & Celtic Music Podcast #650.

Eimear Arkins, Mary - Kate Spring Lee, Sassenach, Bonhomme Setter, Vicki Swan & Jonny Dyer, Mary Beth Carty, Matt & Shannon Heaton, Rover's Way, Hanneke Cassel, Celtic Woman, Katherine Nagy, Kathryn Tickell & The Darkening, Derina Harvey Band, Mànran

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THIS WEEK IN CELTIC MUSIC

0:02 - Intro: Debby Regan

0:18 - Eimear Arkins "She's At It Again / Tune For Tom (Jigs)" from Here & There Eimear Arkins: fiddle

4:00 - WELCOME

6:15 - Mary - Kate Spring Lee "Kusnacht/St.Brigid's Day" from Tunes in the Morning Mary - Kate Spring Lee: harp

12:18 - Sassenach "Siúbhán Ní Dhuibhir" from Passages Jane Critchlow: lead and harmony vocals, bodhrán, percussion Susan Palmer: harp, harmony vocals Laurence Beaudry: violin, viola, harmony vocals Marie - Claude Simard: cello, harmony vocals

15:29 - Bonhomme Setter "Slide From Grace" from Colors of Time SYLVAIN LABEGE | flute . whistle MARIE - NOËLLE HARVEY | violin . viola

20:08 - Vicki Swan & Jonny Dyer "John Lover" from Twelve Months & A Day Vicki Swan: nyckelharpa, background vocals

24:37 - FEEDBACK

27:43 - Mary Beth Carty "Voilà le printemps" from Crossing the Causeway Mary Beth Carty: accordion, guitar, bass, jaw harp, bones, triangle, shakers, tambourine, cow - bells, and washboard, vocals

31:36 - Matt & Shannon Heaton "Last Days of Fourth Grade/Against the Grain/Jig for Tim (waltz and jigs)" from Whirring Wings Shannon Heaton: flute

36:45 - Rover's Way "The Journey" from The Journey Keira Young: Penny whistle, bodhran, vocals

39:19 - Hanneke Cassel "Religulous / Patience" from Dot the Dragon's Eyes Hanneke Cassel: fiddle

44:08 - Olivia Bradley “Molly Malone” from Misty Morning Shore

46:44 - THANKS

50:15 - Celtic Woman "A Stór Mo Chroí" from 20th Anniversary Tara McNeil: violin, harp, vocals Mairéad Carlin: vocals Muirgen O’Mahony: vocals Emma Warren: vocals

55:12 - Katherine Nagy "Jimmy's Dance" from Single Katherine Nagy: guitar, vocals

58:45 - Kathryn Tickell & The Darkening "Just Stop & Eat The Roses" from Cloud Horizons Kathryn Tickell (Northumbrian smallpipes, fiddle, vocals) Amy Thatcher (accordion, synth, clogs, vocals), Josie Duncan from the Isle of Lewis (vocals, clarsach).

1:02:34 - Derina Harvey Band "Stopped or Gone" from Waves of Home Derina Harvey: guitar, vocals Jess Blenis (violin)

1:05:33 - CLOSING

1:07:50 - Mànran "Briogais" from Ùrar Kim Carnie: vocals

1:10:39 - CREDITS

The Irish & Celtic Music Podcast was produced by Marc Gunn, The Celtfather and our Patrons on Patreon. The show was edited by Mitchell Petersen with Graphics by Miranda Nelson Designs. Visit our website to follow the show. You’ll find links to all of the artists played in this episode.

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[oracleishdiviner]

The answer is syncretism!

I am Italian and I live in the countryside and in my region, Catholics had a very difficult time to make people convert, so, especially to Pagans (people from the countryside, as the initial meaning, not the insult that means polytheist, now) this new religion wasn't appealing.

I mean, we had our Gods and spirits, stranger danger, right?

So, slowly, who converted (and the early church) found a way to syncretize the "old" Gods with the "new" one: Brighid becoming St.Brigid was also a companion of Mary, guiding her and little Jesus to be presented as the temple.

This became so widespread (and popular, and I find it super sweet, as a polytheist) that people started a tradition: on the Candlemas (called Candelora in Italy) people would take their candles to be blessed in their local church.

This mid-way between Polytheism and Catholicism give way to the many syncretic and folk practices that are still in use and very popular on ours days too.

Little curiosity: the day after Candelora is St.Blaise and the tradition wants that, since the Saint is the protector of the throat, eating the last Panettone will cure your throat problems too!

I wanted to share it because I do really love Mary and her story, even if I am not a Catholic anymore!

I wrote a post trying to figure out why on earth some Pagans & Witches refer to Imbolc (an Irish spring agricultural holiday associated with St Brigid, a potential Christianization of the Goddess Brigid/Bríg) as Candlemas, the completely Christian holiday celebrating The Purification of Mary & Presentation of Jesus at The Temple— which originated in the eastern part of the Roman Empire (which the only "pagan" aspect was it competing with Roman Lupercalia for celebrants).

Many pagan & witch spaces online have a constant disdain for Christianity thus I could not wrap my head around them using such an important point of Jesus' & Mary's life as one of their festivals/'sabbats'.... then, after writing a bunch of stuff, I stumbled onto the answer on Wikipedia's Wheel of The Year page, which has citations for its claims:

Margaret Murray (very early 20th century scholar) in her now discredited witch-cult hypothesis said that the Scottish "witch" Issobell Smyth in 1661 confessed to attending meetings for witches on the cross quarter days included Candlemas. Robert Graves (oh how I loathe you ehem I mean: poet folklorist), mentioned that Candlemas was part of the 8 ancient British agricultural festivals. And Doreen Valiente ("The Mother of Wicca") included Candlemas in her list of Greater Sabbat Fire Festivals, while also listing "Gaelic counterparts," in this case Imbolc.

Sigh.

Early (read: 19th-20th century) paganism and witchcraft, or scholarly work about it, really was just: put every claim regardless of accuracy from any culture in this jar, shake it up real good, see what pops out from the mix, then pretend its historically attested to and traditional despite any and all evidence.

Also whatever Wikipedia writer wrote this, I appreciate your sassiness ... even if it was unintentional:

Due to early Wicca's influence on modern paganism and the syncretic adoption of Anglo-Saxon and Celtic motifs, the most commonly used English festival names for the Wheel of the Year tend to be the Celtic ones introduced by Gardner and the mostly Germanic-derived names introduced by Kelly, regardless whether the celebrations are based on those cultures.

EDIT: To be clear, not all neo/pagans, witches, wiccans, occultists, people-who-use-wheel-of-year are anti-Christian! I'm not trying to say that. But as a worshipper of Mary now, I notice it more and more. Nor am I saying all those people follow Murray/Grave/Valiente blindly but published works and trusted blogs often seem to. This is simply an observation, I've taken notice of, its not the entire communities.

[fromashandwax]

Ways to Celebrate St. Brigit's Day/Imbolc

Celebrations last from 2/1 through 2/2

Tell us how you celebrate and tag @fromashandwax if you use our suggestions.

Read more about St. Brigit's Day/ Imbolc on our website link in bio.