The Pagan Origins of Candlemas

Here in Brittany, everything connected with crêpes naturally holds particular importance. That is why, after exploring the origins of Epiphany, we naturally turned our attention to the origins - first pagan, then Christian - of Candlemas, which follows the Imbolc sabbat. An overview. 

1. The Lupercalia and the Festa Candelarum

To trace the origins of Candlemas, we must delve into Roman traditions marked by rites of purification and fertility celebrations, reflecting the natural cycle of the seasons. Among these traditions, the Lupercalia and the Festa Candelarum are particularly important.

The Lupercalia, held in mid-February, was a Roman festival honoring Faunus, the god of herds and forests, also known as Pan in Greek mythology. This celebration centered around Lupercus, an aspect of Faunus and protector of herds and shepherds. The priests, known as Luperci, took part in rituals in a sacred cave, the place where the she-wolf was said to have nursed Romulus and Remus, the mythical founders of Rome.

Source: Herodote

A brief aside for better understanding: according to Roman mythology, Romulus and Remus were the sons of the god Mars and Rhea Silvia, a vestal who had taken a vow of chastity. At their birth, their uncle Amulius, usurper of the throne of Alba Longa, ordered them to be abandoned in the Tiber to eliminate any threat to his power.

The river's waters are said to have carried the twins to the foot of the Palatine Hill, where a she-wolf, drawn by their cries, found and took them in. She fed them with her milk and protected them in a cave, the Lupercal. Later, a shepherd named Faustulus discovered the children and raised them as his own sons.

Romulus, after killing his brother Remus in a quarrel, became the first king of the city he named Rome. The Lupercal cave, where the she-wolf was said to have cared for the twins, thus became a sacred place.

Alongside the Lupercalia, the Festa Candelarum highlighted another symbolic dimension: light. Dedicated to Proserpina, goddess of rebirth and spring, and to Ceres, goddess of agriculture, this event celebrated the return of light within the seasonal cycle. In a metaphorical gesture, the Romans organized torch processions that illuminated the streets and countryside. These torches symbolized hope for a fertile season, the end of winter's darkness, and the arrival of spring's renewal.

2. The Celtic influences of Imbolc

Celebrated around February 1, Imbolc marked a pivotal moment of the year for the Celts, the transition between winter and spring. This festival was dedicated to the goddess Brigit, a tutelary figure associated with light, purification, and fertility. Brigit, revered as a guardian of hearths and springs, also embodied poetic inspiration and craftsmanship.

Imbolc celebrations included land purification rituals, considered essential for ensuring the fertility of fields and herds. These practices, often accompanied by torch-bearing processions, aimed to invoke light and dispel the darkness of winter. Fires and flames, ever-present in the ceremonies, were seen as tangible manifestations of renewal and Brigit's power. Household hearths were purified and rekindled in honor of the goddess, highlighting the interconnection between the cycles of nature and those of everyday life.

To learn more, you can read our article dedicated to Imbolc.

3. The Christianization of pagan festivals

The transformation of pagan festivals into Christian celebrations was a strategic process led by the Church to incorporate populations still attached to their beliefs. Among these transformations, Candlemas played a representative role.

The institutionalization of the Presentation of Jesus at the Temple on February 2 was one way of "assimilating" pagan traditions while anchoring them in a biblical narrative. This event, recounted in the Gospel according to Luke, symbolizes Christ's entry into the community of believers and the divine light illuminating the world. By adopting the theme of light, so important in pre-existing rituals, the Church was able to create continuity with ancient celebrations. Candlelit processions, once intended to invoke protection and fertility, were thus reinterpreted as a celebration of the light of Christ. These luminous processions through villages and churches helped maintain a tangible connection with popular practices while reinforcing their Christian spiritual dimension.

Source: Vatican News

Another aspect of this Christianization can be found in the blessing of candles, a tradition directly inspired by ancient practices involving torches and flambeaux. These blessed candles, kept in homes, were seen as symbols of protection against trials and evil forces. This act of sanctification allowed the Church to perpetuate the use of candles while integrating it into a theology centered on Christ, the light of the world. This tradition also gave the festival its name, Candlemas (from the Latin word candelarum, meaning "candles").

4. The symbolism of crêpes

The tradition of crêpes, now inseparable from Candlemas, has its roots in ancient agricultural and ritual practices. The circular shape and golden color of crêpes recall the solar disk, a universal symbol of light and renewal. In these cultures, crêpes represented a tribute to the sun, perceived as the source of life and fertility.

Beyond their symbolic aspect, making crêpes also formed part of rituals intended to ensure prosperity. Flour, milk, and eggs were considered sacred gifts from the earth. Transforming them into round dishes was both a practical and symbolic offering, intended to invoke the abundance of the coming harvests. Although it is associated with Brittany in France, the crêpe actually has equivalents all over the world (tagenites among the Greeks, alita dolcia among the Romans, chapati among Indians, etc.).

A historical anecdote tells that a pope may have helped strengthen the connection between crêpes and Candlemas. Although the exact details vary, Pope Gelasius I (492-496) is said to have distributed flatbreads to pilgrims arriving in Rome to celebrate the feast of the Presentation of Jesus at the Temple.