This being the festival which catholics call the Purification of the
virgin, they observe it with great pomp. It stands as a holiday in the
calendar of the church of England. Naogeorgus thus introduces the day;
or rather Barnaby Googe, in his translation of that author’s, “Popish
Kingdom:”
“Then comes the Day wherein the Virgin offred Christ unto
The Father chiefe, as Moyses law commaunded hir to do.
Then numbers great of Tapers large, both men and women beare
To Church, being halowed there with pomp, and dreadful words to
heare.
This done, eche man his Candell lightes where chiefest seemeth hee,
Whose Taper greatest may be seene and fortunate to bee;
Whose Candell burneth cleare and bright, a wondrous force and might
Doth in these Candels lie, which if at any time they light,
They sure beleve that neyther storme or tempest dare abide,
Nor thunder in the skies be heard, nor any Devil’s spide,
Nor fearefull sprites that walke by night, nor hurts of frost or
haile.”--
According to “The Posey of Prayers, or the Key of Heaven,” it is called
_Candlemas_, because before mass is said this day, the church _blesses
her candles for the whole year_, and makes a procession with hallowed or
blessed candles in the hands of the faithful.
From catholic service-books, quoted in “Pagano Papismus,” some
particulars are collected concerning the blessing of the candles. Being
at the altar, the priest says over them several prayers; one of which
commences thus: “O Lord Jesu Christ, who enlightenest every one that
cometh into the world, pour out thy benediction upon these Candles, and
sanctifie them with the light of thy grace,” &c. Another begins: “Holy
Lord, Father Almighty, Everlasting God, who hast created all things of
nothing, and by the labour of bees caused this liquor to come to the
perfection of a wax candle; we humbly beseech thee, that by the
invocation of thy most holy name, and by the intercession of the blessed
virgin, ever a virgin, whose festivals are this day devoutly celebrated,
and by the prayers of all thy saints, thou wouldst vouchsafe to bless
and sanctifie these candles,” &c. Then the priest sprinkles the candles
thrice with holy water, saying “Sprinkle me with,” &c. and perfumes them
thrice with incense. One of the consecratory prayers begins: “O Lord
Jesu Christ, bless this creature of wax to us thy suppliants; and infuse
into it, by the virtue of the holy cross, thy heavenly benediction; that
in whatsoever places it shall be lighted, or put, the devil may depart,
and tremble, and fly away, with all his ministers, from those
habitations, and not presume any more to disturb them,” &c. There is
likewise this benediction: “I bless thee, O wax, in the name of the holy
trinity, that thou may’st be in every place the ejection of Satan, and
subversion of all his companions,” &c. During the saying of these
prayers, various bowings and crossings are interjected; and when the
ceremonies of consecration are over, the chiefest priest goes to the
altar, and he that officiates receives a candle from him; afterwards,
that priest, standing before the altar towards the people, distributes
the candles, first to the priest from whom he received a candle, then to
others in order, all kneeling (except bishops) and kissing the candle,
and also kissing the hand of the priest who delivers it. When he begins
to distribute the candles, they sing, “A light to lighten the gentiles,
and the glory of thy people Israel.” After the candles are distributed,
a solemn procession is made; in which one carries a censer, another a
crucifix, and the rest burning candles in their hands.
The practice is treated of by Butler in his notice of the festival under
this head, “On blessing of Candles and the Procession.” It is to be
gathered from him that “St. Bernard says the procession was first made
by St. Joseph, Simeon, and Anne, as an example to be followed by all the
earth, walking two and two, holding in their hands candles, lighted from
fire, first blessed by the priests, and singing.” The candle-bearing has
reference to Simeon’s declaration in the temple when he took Jesus in
his arms, and affirmed that he was a light to lighten the gentiles, and
the glory of Israel. This was deemed sufficient ground by the Romish
church, whereon to adopt the torch-bearing of the pagans in honour of
their own deities, as a ceremony in honour of the presentation of Jesus
in the temple. The pagans used lights in their worship, and Constantine,
and other emperors, endowed churches with land and various possessions,
for the maintenance of lights in catholic churches, and frequently
presented the ecclesiastics with coffers full of candles and tapers.
Mr. Fosbroke shows, from catholic authorities, that light-bearing on
Candlemas day is an old Pagan ceremony; and from Du Cange, that it was
substituted by pope Gelasius for the candles, which in February the
Roman people used to carry in the Lupercalia.
Pope Innocent, in a sermon on this festival, quoted in “Pagano
Papismus,” inquires, “Why do we (the catholics) in this feast carry
candles?” and then he explains the matter by way of answer. “Because,”
says he, “the gentiles dedicated the month of February to the infernal
gods, and as, at the beginning of it, Pluto stole Proserpine, and her
mother, Ceres, sought her in the night with lighted candles, so they, at
the beginning of this month, walked about the city with lighted candles;
because the holy fathers could not utterly extirpate this custom, they
ordained that Christians should carry about candles in honour of the
blessed virgin Mary: and thus,” says the pope, “what was done before to
the honour of Ceres is now done to the honour of the Virgin.”
Polydore Vergil, observing on the pagan processions and the custom of
publicly carrying about images of the gods with relics, says, “Our
priests do the same thing. We observe all these ceremonies, but I know
not whether the custom is as good as it is showy; I fear, I fear, I say,
that in these things, we rather please the gods of the heathen than
Jesus Christ, for they were desirous that their worshippers should be
magnificent in their processions, as Sallust says; but Christ hates
nothing more than this, telling us, _When thou prayest, enter into thy
closet, and when thou hast shut thy door pray to thy Father_. What will
then become of us, if we act contrary to his commandment? Surely,
whatever may become of us, we do act contrary to it.”
Brand shows, from “Dunstan’s Concord of Monastic Rules,” that the monks
went in surplices to the church for candles, which were to be
consecrated, sprinkled with holy water, and censed by the abbot. Every
monk took a candle from the sacrist, and lighted it. A procession was
made, thirds and mass were celebrated, and the candles, after the
offering, were offered to the priest. The monks’ candles signified the
use of those in the parable of the wise virgins.
In catholic countries the people joined the priests in their public
processions to the churches, every individual bearing a burning candle,
and the churches themselves blazed with supernumerary illuminations at
mid-day.
It is to be noted, that from Candlemas the use of tapers at vespers and
litanies, which prevailed throughout the winter, ceased until the
ensuing ALL HALLOW MASS; and hence the origin of an old English proverb
in Ray’s Collection--
“On Candlemas-day
Throw candle and candlestick away.”
Candlemas candle-carrying remained in England till its abolition by an
order in council, in the second year of king Edward VI.
* * * * *
The “Golden Legend” relates, that a lady who had given her mantle to a
poor man for the love of our lady, would not go to church on
Candlemas-day, but went into her own private chapel, and kneeling before
the altar, fell asleep, and had a miraculous vision, wherein she saw
herself at church. Into this visionary church she imagined that a troop
of virgins came, with a noble virgin at their head, “crowned ryght
precyously,” and seated themselves in order; then a troop of young men,
who seated themselves in like order; then one, with a proper number of
candles, gave to each a candle, and to the lady herself he gave a candle
of wax; then came St. Laurence as a deacon, and St. Vincent as a
sub-deacon, and Jesus Christ as the priest, and two angels bearing
candles; then the two angels began the Introit of the mass, and the
virgins sung the mass; then the virgins went and each offered the candle
to the priest, and the priest waited for the lady to offer her candle;
then “the glorious quene of virgyns” sent to her to say that she was not
courteous to make the priest tarry so long for her, and the lady
answered that the priest might go on with the mass, for she should keep
her candle herself, and not offer it; and the virgin sent a second time,
and the lady said she would not offer the candle; then “the quene of
virgyns” said to the messenger, “Pray her to offer the candle, and if
she will not, take it from her by force;” still she would not offer the
candle, and therefore the messenger seized it; but the lady held so fast
and long, and the messenger drew and pulled so hard, that the candle
broke, and the lady kept half. Then the lady awoke, and found the piece
of candle in her hand; whereat she marvelled, and returned thanks to
the glorious virgin, who had not suffered her to be without a mass on
Candlemas-day, and all her life kept the piece of candle for a relic;
and all they that were touched therewith were healed of their maladies
and sicknesses.
* * * * *
Poetry is the history of ancient times. We know little of the times sung
by Homer but from his verses. To Herrick we must confess our obligation
for acquaintance with some of the manners pertaining to this “great day
in the calendar.” Perhaps, had he not written, we should be ignorant
that our forefathers fared more daintily during the Christmas holidays
than at other seasons; be unaware of the rule for setting out the due
quantum of time, and orderly succession, to Christmas ever-greens; and
live, as most of us have lived, but ought not to live longer, without
being informed, that the Christmas-log may be burnt until this day, and
must be quenched this night till Christmas comes again.
_Candlemas Eve._
End now the white-loafe and the pye,
And let all sports with Christmas dye.
* * * * *
Kindle the Christmas Brand, and then
Till sunne-set let it burne,
Which quencht, then lay it up agen,
Till Christmas next returne.
Part must be kept wherewith to teend
The Christmas Log next yeare,
And where ’tis safely kept, the fiend
Can do no mischiefe there.
_Herrick._
How severely he enjoins the removal of the last greens of the old year,
and yet how essential is his reason for their displacement:
_Candlemas Eve._
Down with the Rosemary, and so
Down with the Baies and Misletoe;
Down with the Holly, Ivie, all
Wherewith ye drest the Christmas Hall;
That so the superstitious find
No one least Branch there left behind:
For look, how many leaves there be
Neglected there, maids, trust to me,
So many goblins you shall see.
_Herrick._
Hearken to the gay old man again, and participate in his joyous
anticipations of pleasure from the natural products of the new year. His
next little poem is a collyrium for the mind’s eye:
_Ceremonies for Candlemasse Eve._
Down with the Rosemary and Bayes,
Down with the Misleto;
Instead of Holly, now up-raise
The greener Box (for show.)
The Holly hitherto did sway;
Let Box now domineere,
Untill the dancing Easter-day,
On Easter’s Eve appeare.
Then youthful Box, which now hath grace,
Your houses to renew,
Grown old, surrender must his place
Unto the crisped Yew.
When Yew is out, then Birch comes in,
And many Flowers beside,
Both of a fresh and fragrant kinne,
To honour Whitsuntide.
Green Bushes then, and sweetest Bents,
With cooler Oken boughs,
Come in for comely ornaments
To re-adorn the house.
Thus times do shift; each thing his turne do’s hold;
New things succeed, as former things grow old.
_Herrick._
Brand cites a curious anecdote concerning John Cosin, bishop of Durham,
on this day, from a rare tract, entitled “The Vanitie and Downefall of
superstitious Popish Ceremonies, preached in the Cathedral Church of
Durham, by one Peter Smart, a prebend there, July 27, 1628,”
Edinborough, 4to. 1628. The story is, that “on Candlemass-day last past,
Mr. Cozens, in renuing that popish ceremonie of burning Candles to the
honour of our lady, busied himself from two of the clocke in the
afternoon till foure, in climbing long ladders to stick up wax candles
in the said Cathedral Church: the number of all the Candles burnt that
evening was two hundred and twenty, besides sixteen torches; sixty of
those burning tapers and torches standing upon, and near, the high
Altar, (as he calls it,) where no man came nigh.”
A contributor to the Gentleman’s Magazine informs Mr. Urban, in 1790,
that having visited Harrowgate for his health a few years before, he
resided for some time at that pleasant market-town Rippon, where, on the
Sunday before Candlemas-day, he observed that the collegiate church, a
fine ancient building, was one continued blaze of light all the
afternoon from an immense number of candles.
Brand observes, that in the north of England this day is called the
“Wives’ Feast Day;” and he quotes a singular old custom from Martin’s
book on the Western Islands, to this effect:--“The mistress and servants
of each family dress a sheaf of oats in women’s apparel, put it in a
large basket, and lay a wooden club by it, and this they call Brüd’s
Bed; and the mistress and servants cry three times, ‘Brüd is come, Brüd
is welcome!’ This they do just before going to bed. In the morning they
look among the ashes, and if they see the impression of Brüd’s club
there, they reckon it a presage of a good crop, and prosperous year; if
not, they take it as an ill omen.”
* * * * *
A Dorsetshire gentleman communicates a custom which he witnessed at Lyme
Regis in his juvenile days; to what extent it prevailed he is unable to
say, his knowledge being limited to the domestic circle wherein he was
included. The wood-ashes of the family being sold throughout the year as
they were made, the person who purchased them annually sent a present on
Candlemas-day of a large candle. When night came, this candle was
lighted, and, assisted by its illumination, the inmates regaled
themselves with cheering draughts of ale, and sippings of punch, or some
other animating beverage, until the candle had burnt out. The coming of
the Candlemas candle was looked forward to by the young ones as an event
of some consequence; for, of usage, they had a sort of right to sit up
that night, and partake of the refreshment, till all retired to rest,
the signal for which was the self-extinction of the Candlemas candle.
* * * * *
Bishop Hall, in a Sermon on Candlemas-day, remarks, that “it hath been
an old (I say not how true) note, that hath been wont to be set on this
day, that if it be clear and sun-shiny, it portends a hard weather to
come; if cloudy and louring, a mild and gentle season ensuing.” This
agrees with one of Ray’s proverbs:
“The hind had as lief see
his wife on the bier,
As that Candlemas-day
should be pleasant and clear.”
So also Browne, in his “Vulgar Errors,” affirms, that “there is a
general tradition in most parts of Europe, that inferreth the coldness
of succeeding winter from the shining of the sun on Candlemas-day,
according to the proverbial distich:
‘Si Sol splendescat Mariâ purificante,
Major erit glacies post festum quam fuit ante.’”
The “Country Almanac” for 1676, in the month of February, versifies to
the same effect:
“Foul weather is no news;
hail, rain, and snow,
Are now expected, and
esteem’d no woe;
Nay, ’tis an omen bad,
The yeomen say,
If Phœbus shows his face
the second day.”
_Country Almanac_, (_Feb._) 1676.
Other almanacs prophesy to the like purport:
“If Candlemas-day be fair and bright,
Winter will have another flight;
But if Candlemas-day be clouds and rain,
Winter is gone, and will not come again.”
The next old saw is nearer the truth than either of the preceding:
“When Candlemas-day is come and gone,
The snow lies on a hot stone.”
* * * * *