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Bahamian cuisine
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Bahamian Cuisine refers to the foods and beverages of The Bahamas. It includes seafood such as fish, shellfish, lobster, crab, and conch,[1] as well as tropical fruits, rice, peas, pigeon peas, potatoes, and pork. Popular seasonings commonly used in dishes include chilies (hot pepper), lime, tomatoes, onions, garlic, allspice, cinnamon, rum, and coconut.[1] Rum-based beverages are popular on the island.[2] Since the Bahamas consist of a multitude of islands, notable culinary variations exist.
Bahamian cuisines are somewhat related to the American South.[3] A large portion of Bahamian foodstuffs are imported (cf. economy of the Bahamas).[3] International cuisine is offered, especially at hotels.[3]
Many specialty dishes are available at roadside stands, beach side, and in fine dining establishments. In contrast to the offerings in the city of Nassau and in the many hotels, "shack" type food stands/restaurants (including Goldies and Twin Brothers) are located at Arawak Cay on West Bay Street about 15 minutes from downtown Nassau and 25 minutes from Atlantis Paradise Island resort.This is a very organized and safe place to enjoy fresh seafood and all local Bahamian dishes.[2] Travellers Rest Restaurant, in Nassau, is known for serving authentic "local" foods.[2] [4]
Bahamian cuisine is showcased at many large festivals, including Independence Day (Bahamas) on July 10 (during which inhabitants prepare special dishes like guava duff), Fox Hill Day (second Tuesday in August), and Emancipation Day. Some settlements have festivals associated with the traditional crop or food of that area, such as the Pineapple Fest in Gregory Town, Eleuthera.
Bahamian traditions and food have been exported to other countries with emigrants.[5] Coconut Grove, Florida celebrates the Goombay Festival in June, transforming the area's Grand Avenue into a Carnival (Caribbean Carnival) in celebration of Bahamian culture, Bahamian food and music (Junkanoo and 'Rake'N'Scrape'[6]).[7] Fantasy Fest in Key West, Florida includes a two-day street party known as Goombay held in Key West's Bahama Village neighborhood.[5] It is named after the goombay goatskin drums that generate the party's rhythms and held in celebration of the heritage of Key West's large Bahamian population with food, art, and dancing.[5]
Contents
1 Beverages
2 Soups
3 Seafood
4 Meat
5 Side dishes
6 Seasonings
7 Fruit
8 Desserts
9 See also
10 References
Beverages[edit]
Fruit juices, including coconut water, are often used for beverages. Switcha is a "lemonade" made with native limes.[3][8] Goombay Punch is a commercially prepared, highly sweetened soft drink.[9] It differs from the Goombay Smash, which is an alcoholic preparation. Triple B is a non-alcoholic malt drink made by the Bahamian Brewery.[10]
Alcoholic beverages include rum,[1] which is sometimes infused with coconut. Rum is also used in mixed drinks such as rum punch. Sky juice is a drink consisting of coconut water blended with condensed milk and gin.[3][9][11] The Yellow Bird (cocktail), the Bahama Mama, the Goombay Smash, and Planter's Punch[2] are popular local drinks. Nassau Royale is a Bahamian liqueur and is used to make the C. C. Rider.[2] The Bahamian Brewery makes beers including: Sands, Bush Crack, High Rock (named for a geographic feature: High Rock) and Strong Back.[12] Kalik is a Bahamian beer.[3]
Soups[edit]
Bahamians enjoy many soups popular throughout the Caribbean including conch chowder or stewed conch, stewed fish and split pea soup (made with ham). Peas are used in various soups, including a soup made with dumplings and salt beef. Souse is a soup usually made with chicken, lime, potatoes and pepper.[3], if made with fish it is called boiled fish. These soup dishes are usually served with Johnny cake or grits.
Turtle soup was once a mainstay before turtles became endangered.[2]
Seafood[edit]
Seafood is a staple in the Bahamas. Conch, a large tropical mollusk (sea snail) with firm, white flesh, is the national dish of the Bahamas.[2] Conch can be prepared in a number of ways: served raw with lime juice, raw vegetables and even fruit called conch salad. It can be steamed, stewed, deep-fried ("cracked conch" or conch fritters), used in soups (especially conch chowder), or served in salads. Other popular shellfish are crab (including the Florida stone crab), which is often served baked, or another dish called crab fat and dough. The clawless spiny lobster, also known as rock lobster and sometimes referred to as crayfish.[1][2] Grouper is often served fried, sautéed, grilled or, more traditionally, boiled (called boiled fish) and offered with grits or Johnny cake.[3] Bonefish, found in great numbers in Bahamian waters, is served baked.[2][13]
Fish may be served escabeche style, in a mixture of lime juice or vinegar with seasoning.[1] In escabeche the fish is cooked first, differentiating it from the similarly prepared ceviche. "Stewed fish" is a method of preparing fish with celery, onions, potatoes, tomatoes and spices.
Meat[edit]
A dinner entree in the Bahamas
Popular meat dishes are made with chicken,[1] pork, and goat (also referred to as mutton).[1] Iguana is still hunted and eaten, especially in the outlying islands, although some species, such as the Northern Bahamian rock iguana, are endangered. A popular Bahamian dish which is known to locals as a fast and cheap dish is fire engine which is steamed corned beef and white rice.
Side dishes[edit]
Bahamian cuisine shares many side dishes with the American South: grits, baked macaroni and cheese, coleslaw, potato salad, boiled vegetables, fried plantain and johnnycake. Other more traditional Caribbean sides include pigeon peas, peas and rice[3] and cassava bread.[1] Salt pork is also served.
Seasonings[edit]
Bahamian dishes are frequently seasoned with Old Sour sauce especially fish dishes.
Fruit[edit]
Bahamian cuisine incorporates many tropical fruits.[2] Guavas are used to make duff (dessert). Ice cream is popular, including fruit flavors such as soursop.[2] Puddings are eaten, including a sapodilla pudding.[2] Papaya (called pawpaw or melon tree) is the most famous Bahamian fruit and is used for desserts, chutneys, "Goombay" marmalade (made with papaya, pineapple, and green ginger), or simply eaten fresh at breakfast. Papaya is also used as a meat tenderizer, and in tropical drinks such as the Bahama Mama.[2] Melons, pineapples, passion fruit, and mangoes are also grown.[2]
Desserts[edit]
Bahamians enjoy a variety of desserts, including tarts (coconut and pineapple), guava duff, bread pudding, rum cake and cornmeal pudding.[1] Fruit cake is eaten during the Christmas holiday. Benny and peanut cake (which are not cakes at all) are also favorites among Bahamians.
See also[edit]
Caribbean cuisine
Caribbean portal
Food portal
References[edit]
^ Jump up to: a b c d e f g h i Brittin, Helen (2011). The Food and Culture Around the World Handbook. Boston: Prentice Hall. pp. 20–21.
^ Jump up to: a b c d e f g h i j k l m n "Bahama's Food and Drink". Frommers.com. Retrieved 2 July 2014.
^ Jump up to: a b c d e f g h i Bahamas cuisine Bahamas Ministry of Tourism website
Jump up ^ Bahamas Restaurants, Find the Best Restaurants in Bahamas, Caribbean | Travel + Leisure
^ Jump up to: a b c "About the Bahama Goombay Festival". Bahama Village Goombay Festival. Archived from the original on 29 October 2014. Retrieved 1 November 2014.
Jump up ^ Music of the Bahamas - Wikipedia, the free encyclopedia
Jump up ^ "Goombay Festival -Annual Coconut Grove Tradition". Florida Backwoods Travel. Retrieved 1 November 2014.
Jump up ^ Miller, Andre. "Popular Drinks of the Bahamas". Bahamas.com. Retrieved 25 August 2014.
^ Jump up to: a b Bennett, Steve. "Taste of the Caribbean: Bahamas Goombay Punch". Uncommoncaribbean.com. Retrieved 25 August 2014.
Jump up ^ "Truly Bahamian". Bahamianbrewery.com. Bahamian Brewery Beverage & Co. Ltd. Retrieved 25 August 2014.
Jump up ^ Vletas, Stephen; Vletas, Kim (April 1, 2005). [https://books.google.com/books?id=M1hHoYEtOaUC&pg=PA9&lpg=PA9&dq=coconut+water+blended+with+milk+and+gin+in+the+bahamas+called+what&source=bl&ots=YJpXCjtMX0&sig=KkOW- A cocktail ,created about 40 years ago - in the 70's- by Wifred Sands , who at that time was the bartender at the exclusive Lyford Cay Club in New Providence , Bahamas, became very famous : named " rum dum " its recipe comes straight from the creator of the rum sour :1.25 oz of John Watling's pale rum,0,5 oz of John Watling's amber rum,1 oz Egg white,1,25 oz Fresh lemon juice,1tsp Sugar. B2wCZnlVCx0E5kLcsaf4_E&hl=en&sa=X&ei=DZD6U5uvIZC2ogTG24H4Dw&ved=0CC0Q6AEwAg#v=onepage&q=coconut%20water%20blended%20with%20milk%20and%20gin%20in%20the%20bahamas%20called%20what&f=false The Bahamas Fly-Fishing Guide] Check |url= value (help) (1st ed.). Lyons Press. p. 9. ISBN 978-1592287260. Retrieved 25 August 2014. line feed character in |url= at position 167 (help)
Jump up ^ Bush Crack, Truly Cheap Bahamian Beer | Bahamas | Uncommon Caribbean
Jump up ^ Klug, Jim; Davis, Ian. "Bonefish On The Brain: Your Guide to the Best Bonefishing on the Planet". Fly Rod & Reel. Archived from the original on 26 August 2014. Retrieved 23 August 2014.
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Presentation of Jesus at the Temple
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This article is about the event in the life of the Holy Family. For for the liturgical feast, see Candlemas.
Presentation at the Temple by Ambrogio Lorenzetti, 1342 (Galleria degli Uffizi, Florence).
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The Presentation of Jesus at the Temple is an early episode in the life of Jesus that is celebrated by the Church on the holiday of Candlemas. It is described in the Gospel of Luke of the New Testament in the Christian Bible.[1] Within the account, "Luke's narration of the Presentation in the Temple combines the purification rite with the Jewish ceremony of the redemption of the firstborn (Luke 2:23-24)."[2]
In the Eastern Orthodox Church, the presentation of Jesus at the temple is celebrated as is one of the twelve Great Feasts, and is sometimes called Hypapante (Ὑπαπαντή, lit., "Meeting" in Greek). In Western Christianity, the traditional name for the day is Candlemas, which is also known as the Feast of the Purification of the Virgin, and the Meeting of the Lord. In some liturgical churches, Vespers (or Compline) on the Feast of the Presentation marks the end of the Epiphany season. In the Church of England, the Mother Church of the Anglican Communion, the Presentation of Christ in the Temple is a Principal Feast celebrated either on 2 February or on the Sunday between 28 January and 3 February. In the Catholic Church, the Presentation is the fourth Joyful Mystery of the Rosary.
In the Latin Rite of the Catholic Church, the Anglican Communion and the Lutheran Church, the episode was also reflected in the once-prevalent custom of churching new mothers forty days after the birth of a child.
Contents
[hide]
1 Scripture
2 In art
3 Music
4 Liturgical celebration
4.1 Name of the celebration
4.2 Practices
4.2.1 Western Christianity
4.2.2 Eastern Christianity
4.3 Date
4.4 History
4.5 Relation to other celebrations
4.6 Traditions and superstitions
5 See also
6 References
6.1 Notes
6.2 Sources
7 Further reading
8 External links
Scripture[edit]
Meeting of the Lord, Russian Orthodox icon, 15th century.
The event is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the Infant Jesus to the Temple in Jerusalem forty days (inclusive) after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn son, in obedience to the Torah (Leviticus 12, Exodus 13:12–15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb; Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." Leviticus 12:1–4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated forty days after Christmas.
Upon bringing Jesus into the temple, they encountered Simeon. The Gospel records that Simeon had been promised that "he should not see death before he had seen the Lord's Christ" (Luke 2:26). Simeon then uttered the prayer that would become known as the Nunc Dimittis, or Canticle of Simeon, which prophesied the redemption of the world by Jesus:
LORD, now lettest Thou Thy servant depart in peace; according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people: to be a light to lighten the gentiles and to be the glory of Thy people Israel (Luke 2:29–32).
Simeon then prophesied to Mary: "Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against. Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed" (Luke 2:34–35).
The elderly prophetess Anna was also in the Temple, and offered prayers and praise to God for Jesus, and spoke to everyone there of His importance to redemption in Jerusalem (Luke 2:36–38).
In art[edit]
The event forms a usual component of extensive cycles of the Life of Christ and also of the Life of the Virgin, although often only one of this scene and the visually similar Circumcision of Jesus is shown, and by the late Middle Ages the two are sometimes combined. Early images concentrated on the moment of meeting with Simeon, typically shown at the entrance to the Temple, and this is continued in Byzantine art and Eastern Orthodox icons to the present day.
In the West, beginning in the 8th or 9th century, a different depiction at an altar emerged, where Simeon eventually by the Late Middle Ages came to be shown wearing the elaborate vestments attributed to the Jewish High Priest, and conducting a liturgical ceremony surrounded by the family and Anna. In the West, Simeon is more often already holding the infant, or the moment of handover is shown; in Eastern images the Virgin is more likely still to hold Jesus.[3]
Presentation of Jesus at the Temple, 12th century cloisonné enamel icon from Georgia
Presentation of Christ in the Temple, from the Sherbrooke Missal
James Tissot, The Presentation of Jesus in the Temple (La présentation de Jésus au Temple), Brooklyn Museum
Stained glass window at St. Michael's Cathedral (Toronto) depicts Infant Jesus at the Temple
Painting from the Menologion of Basil II (c. 1000 AD)
Presentation of Christ in the Temple, South German, likely altarpiece wing, late 15th century. (Private collection)
Music[edit]
Many motets and anthems have been composed to celebrate this feast and are performed as part of the liturgy, among them an anthem by 16th century German composer Johannes Eccard (1553-1611), Maria wallt zum Heiligtum, often translated in English as "When Mary to the Temple went".
The Lutheran church of the Baroque observed the feast as "Mariae Reinigung" (Purification of Mary). Johann Sebastian Bach composed several cantatas to be performed in the church service of the day, related to Simeon's canticle Nunc dimittis as part of the prescribed readings.
Erfreute Zeit im neuen Bunde, BWV 83, 1724
Mit Fried und Freud ich fahr dahin, BWV 125, 1725 (on Luther's hymn after Nunc dimittis)
Ich habe genug, BWV 82, 1727
Liturgical celebration[edit]
Further information: Candlemas
This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (January 2011) (Learn how and when to remove this template message)
The Presentation of Jesus at the Temple
Presentation of Christ at the Temple by Hans Holbein the Elder, 1500–01 (Kunsthalle, Hamburg)
Observed by
Roman Catholics
Anglicans
Eastern Orthodox
Lutherans
Oriental Orthodox
Methodists
Type
Christian
Date
2 February (Julian; presently corresponds to Gregorian 15 February)
14 February (Armenian Apostolic Church)
Name of the celebration[edit]
In addition to being known as the Feast of the Presentation of Jesus at the Temple, other traditional names include Candlemas, the Feast of the Purification of the Virgin, and the Meeting of the Lord.
In the Roman Catholic Church, it is known as the "Presentation of the Lord" in the liturgical books first issued by Paul VI,[4] and as the "Purification of the Blessed Virgin Mary" in earlier editions. In the Eastern Orthodox Church and Greek Catholic Churches (Eastern Catholic Churches which use the Byzantine rite), it is known as the "Feast of the Presentation of our Lord, God, and Savior Jesus Christ in the Temple" or as "The Meeting of Our Lord, God and Saviour Jesus Christ".
In the churches of the Anglican Communion, it is known by various names, including: The Presentation of Our Lord Jesus Christ in The Temple (Candlemas) (Episcopal Church), The Presentation of Christ in the Temple, and The Purification of the Blessed Virgin Mary (Anglican Church of Canada),[5] The Presentation of Christ in the Temple (Candlemas) (Church of England), and The Presentation of Christ in the Temple (Anglican Church of Australia).
It is known as the Presentation of Our Lord in the Evangelical Lutheran Church in America. The Lutheran Church–Missouri Synod observes 2 February as The Purification of Mary and the Presentation of Our Lord.[6] In some Protestant churches, the feast is known as the Naming of Jesus (though historically he would have been named on the eighth day after the Nativity, when he was circumcised).
Practices[edit]
Traditionally, Candlemas had been the last feast day in the Christian year that was dated by reference to Christmas. Subsequent moveable feasts are calculated with reference to Easter.
Western Christianity[edit]
Candlemas occurs 40 days after Christmas.
Traditionally, the Western term "Candlemas" (or Candle Mass) referred to the practice whereby a priest on 2 February blessed beeswax candles for use throughout the year, some of which were distributed to the faithful for use in the home. In Poland the feast is called Święto Matki Bożej Gromnicznej (Feast of Our Lady of Thunder candles). This name refers to the candles that are blessed on this day, called gromnice, since these candles are lit during (thunder) storms and placed in windows to ward off storms.
This feast has been referred to as the Feast of Presentation of the Lord within the Roman Catholic Church since the liturgical revisions of the Second Vatican Council, with references to candles and the purification of Mary de-emphasised in favor of the Prophecy of Simeon the Righteous. Pope John Paul II connected the feast day with the renewal of religious vows.
This feast never falls in Lent; the earliest that Ash Wednesday can fall is 4 February, for the case of Easter on 22 March in a non-leap year. However, in the Tridentine rite, it can fall in the pre-Lenten season if Easter is early enough, and "Alleluia" has to be omitted from this feast's liturgy when that happens.
According to over eight centuries of tradition, the swaddling clothes that baby Jesus wore during the presentation at the Temple are kept in Dubrovnik Cathedral, Croatia.[7]
Eastern Christianity[edit]
In the Byzantine tradition practiced by the Eastern Orthodox, the Meeting of the Lord is unique among the Great Feasts in that it combines elements of both a Great Feast of the Lord and a Great Feast of the Theotokos (Mother of God). It has a forefeast of one day, and an afterfeast of seven days. However, if the feast falls during Cheesefare Week or Great Lent, the afterfeast is either shortened or eliminated altogether.
The holy day is celebrated with an all-night vigil on the eve of the feast, and a celebration of the Divine Liturgy the next morning, at which beeswax candles are blessed. This blessing traditionally takes place after the Little Hours and before the beginning of the Divine Liturgy (though in some places it is done after). The priest reads four prayers, and then a fifth one during which all present bow their heads before God. He then censes the candles and blesses them with holy water. The candles are then distributed to the people and the Liturgy begins.
It is because of the biblical events recounted in the second chapter of Luke that the Churching of Women came to be practiced in both Eastern and Western Christianity. The usage has mostly died out in the West, except among Western Rite Orthodoxy, Anglicans, and Traditionalist Catholics, but the ritual is still practiced in the Orthodox Church.
Some Christians observe the practice of leaving Christmas decorations up until Candlemas.
Date[edit]
Meeting of the Lord, Orthodox icon from Belarus (1731).
In the Eastern and Western liturgical calendars the Presentation of the Lord falls on 2 February, forty days (inclusive) after Christmas. In the Church of England it may be celebrated on this day, or on the Sunday between 28 January and 3 February.
The date of Candlemas is established by the date set for the Nativity of Jesus, for it comes forty days afterwards. Under Mosaic law as found in the Torah, a mother who had given birth to a boy was considered unclean for seven days; moreover she was to remain for three and thirty days "in the blood of her purification." Candlemas therefore corresponds to the day on which Mary, according to Jewish law, should have attended a ceremony of ritual purification (Leviticus 12:2-8). The Gospel of Luke 2:22–39 relates that Mary was purified according to the religious law, followed by Jesus' presentation in the Jerusalem temple, and this explains the formal names given to the festival, as well as its falling 40 days after the Nativity.
In Swedish and Finnish Lutheran Churches, Candlemas is (since 1774) always celebrated on a Sunday, at earliest on 2 February and at latest on 8 February, except if this Sunday happens to be the last Sunday before Lent, i.e. Shrove Sunday or Quinquagesima (Swedish: Fastlagssöndagen, Finnish: Laskiaissunnuntai), in which case Candlemas is celebrated one week earlier.[8][9]
In the Armenian Apostolic Church, the Feast, called "The Coming of the Son of God into the Temple" (Tiarn'ndaraj, from Tyarn-, "the Lord", and -undarach "going forward"), is celebrated on 14 February. The Armenians do not celebrate the Nativity on 25 December, but on 6 January, and thus their date of the feast is 40 days after that: 14 February. The night before the feast, Armenians traditionally light candles during an evening church service, carrying the flame out into the darkness (symbolically bringing light into the void) and either take it home to light lamps or light a bonfire in the church courtyard.
History[edit]
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The Feast of the Presentation is among the most ancient feasts of the Church. There are sermons on the Feast by the bishops Methodius of Patara († 312),[10] Cyril of Jerusalem[11] († 360), Gregory the Theologian († 389), Amphilochius of Iconium († 394),[12] Gregory of Nyssa († 400),[13] and John Chrysostom († 407).[14]
The earliest reference to specific liturgical rites surrounding the feast are by the intrepid nun Egeria, during her pilgrimage to the Holy Land (381–384). She reported that 14 February was a day solemnly kept in Jerusalem with a procession to Constantine I's Basilica of the Resurrection, with a homily preached on Luke 2:22 (which makes the occasion perfectly clear), and a Divine Liturgy. This so-called Itinerarium Peregrinatio ("Pilgrimage Itinerary") of Egeria does not, however, offer a specific name for the Feast. The date of 14 February indicates that in Jerusalem at that time, Christ's birth was celebrated on 6 January, Epiphany. Egeria writes for her beloved fellow nuns at home:
XXVI. "The fortieth day after the Epiphany is undoubtedly celebrated here with the very highest honor, for on that day there is a procession, in which all take part, in the Anastasis, and all things are done in their order with the greatest joy, just as at Easter. All the priests, and after them the bishop, preach, always taking for their subject that part of the Gospel where Joseph and Mary brought the Lord into the Temple on the fortieth day, and Symeon and Anna the prophetess, the daughter of Phanuel, saw him, treating of the words which they spake when they saw the Lord, and of that offering which his parents made. And when everything that is customary has been done in order, the sacrament is celebrated, and the dismissal takes place."
An Armenian miniature illustrating the subject (Mugni Gospels, ca. 1060).
Originally, the feast was a minor celebration. But then in 541, a terrible plague broke out in Constantinople, killing thousands. The Emperor Justinian I, in consultation with the Patriarch of Constantinople, ordered a period of fasting and prayer throughout the entire Empire. And, on the Feast of the Meeting of the Lord, arranged great processions throughout the towns and villages and a solemn prayer service (Litia) to ask for deliverance from evils, and the plague ceased. In thanksgiving, in 542 the feast was elevated to a more solemn celebration and established throughout the Eastern Empire by the Emperor.
In Rome, the feast appears in the Gelasian Sacramentary, a manuscript collection of the seventh and eighth centuries associated with Pope Gelasius I, but with many interpolations and some forgeries. There it carries for the first time the new title of the feast of Purification of the Blessed Virgin Mary.
Late in time though it may be, Candlemas is still the most ancient of all the festivals in honor of the Virgin Mary. The date of the feast in Rome was 2 February because the Roman date for Christ's nativity had been 25 December since at least the early fourth century.
Though modern laymen picture Candlemas as an important feast throughout the Middle Ages in Europe, in fact it spread slowly in the West; it is not found in the Lectionary of Silos (650) nor in the Calendar (731–741) of Sainte-Geneviève of Paris.
The tenth-century Benedictional of St. Æthelwold, bishop of Winchester, has a formula used for blessing the candles. Candlemas did become important enough to find its way into the secular calendar. It was the traditional day to remove the cattle from the hay meadows, and from the field that was to be ploughed and sown that spring. References to it are common in later medieval and early Modern literature; Shakespeare's Twelfth Night is recorded as having its first performance on Candlemas Day 1602. It remains one of the Scottish quarter days, at which debts are paid and law courts are in session.
Relation to other celebrations[edit]
The Feast of the Presentation depends on the date for Christmas: As per the passage from the Gospel of Luke (Luke 2:22-40) describing the event in the life of Jesus, the celebration of the Presentation of the Lord follows 40 days after. The blessing of candles on this day recalls Simeon's reference to the infant Jesus as the "light for revelation to the Gentiles" (Luke 2:32).
Modern Pagans believe that Candlemas is a Christianization[15][16][17] of the Gaelic festival of Imbolc, which was celebrated in pre-Christian Europe (and especially the Celtic Nations) at about the same time of year.[18][19] Imbolc is called "St. Brigid's Day" or "Brigid" in Ireland.[20] Both the goddess Brigid and the Christian Saint Brigid—who was the Abbess of Kildare—are associated with sacred flames, holy wells and springs, healing, and smithcraft. Brigid is a virgin, yet also the patron of midwives. However, a connection with Roman (rather than Celtic or Germanic) polytheism is more plausible, since the feast was celebrated before any serious attempt to expand Christianity into non-Roman countries.
In Irish homes, there were many rituals revolving around welcoming Brigid into the home. Some of Brigid's rituals and legends later became attached to Saint Brigid, who was seen by Celtic Christians as the midwife of Christ and "Mary of the Gael". In Ireland and Scotland she is the "foster mother of Jesus." The exact date of the Imbolc festival may have varied from place to place based on local tradition and regional climate. Imbolc is celebrated by modern Pagans[citation needed] on the eve of 2 February, at the astronomical midpoint, or on the full moon closest to the first spring thaw.
Some[who?] have argued that the Church in Rome introduced Candlemas celebrations in opposition to the Roman Pagan feast of Lupercalia.[citation needed] The Catholic Encyclopædia is definite in its rejection of this argument: "The feast was certainly not introduced by Pope Gelasius to suppress the excesses of the Lupercalia," (referencing J.P. Migne, Missale Gothicum, 691). The 1911 Encyclopædia Britannica agrees: the association with Gelasius "has led some to suppose that it was ordained by Pope Gelasius I in 492 as a counter-attraction to the pagan Lupercalia; but for this there is no warrant." Since the two festivals are both concerned with the ritual purification of women, not all historians are convinced that the connection is purely coincidental. Gelasius certainly did write a treatise against Lupercalia, and this still exists; see Lupercalia.
Pope Innocent XII believed Candlemas was created as an alternative to Roman Paganism, as stated in a sermon on the subject:
Why do we in this feast carry candles? Because 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 the month, walked about the city with lighted candles. Because the holy fathers could not extirpate the custom, they ordained that Christians should carry about candles in honor of the Blessed Virgin; and thus what was done before in the honor of Ceres is now done in honor of the Blessed Virgin.[21]
Note the peculiar tendency to dismiss the "pagan" gods, contrasting with St. Paul's reference to the "powers and principalities" as divinely appointed beings in creation: "For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him" (Colossians 1:16).
In Armenia, celebrations at the Presentation have been influenced by pre-Christian customs, such as: the spreading of ashes by farmers in their fields each year to ensure a better harvest, keeping ashes on the roof of a house to keep evil spirits away, and the belief that newlywed women needed to jump over fire to purify themselves before getting pregnant. Young men will also leap over a bonfire.
The tradition of lighting a candle in each window is not the origin of the name "Candlemas", which instead refers to a blessing of candles.
On the day following Candlemas, the feast of St. Blaise is celebrated. It is connected to the rite of Blessing of the Throats - which is, for to be available to reach more people, also often transferred to Candlemas day. By coincidence, the rite includes crossed candles.
Candles on Candlemas Day, Sanok 2013
Traditions and superstitions[edit]
"Down with the rosemary, and so
Down with the bays and mistletoe;
Down with the holly, ivy, all,
Wherewith ye dress'd the Christmas Hall"
— Robert Herrick (1591–1674), "Ceremony upon Candlemas Eve"
As the poem by Robert Herrick records, the eve of Candlemas was the day on which Christmas decorations of greenery were removed from people's homes; for traces of berries, holly and so forth will bring death among the congregation before another year is out.[22] Another tradition holds that anyone who hears funeral bells tolling on Candlemas will soon hear of the death of a close friend or relative; each toll of the bell represents a day that will pass before the unfortunate news is learned.[citation needed]
In Scotland, until a change in the law in 1991 (see Scottish term days), and in much of northern England until the 18th century, Candlemas was one of the traditional quarter days when quarterly rents were due for payment, as well as the day or term for various other business transactions, including the hiring of servants.
Blessing of the Candles at Candlemas at Calvary Episcopal Church (Rochester, Minnesota)
In the United Kingdom, good weather at Candlemas is taken to indicate severe winter weather later: "If Candlemas Day is clear and bright, / winter will have another bite. / If Candlemas Day brings cloud and rain, / winter is gone and will not come again."[23] It is also alleged to be the date that bears emerge from hibernation to inspect the weather as well as wolves, who if they choose to return to their lairs on this day is interpreted as meaning severe weather will continue for another forty days at least.[citation needed] The same is true in Italy, where it is called Candelora.
The Carmina Gadelica, a seminal collection of Scottish folklore, refers to a serpent coming out of the mound on Latha Fheill Bride, as the Scots call Candlemas. This rhyme is still used in the West Highlands and Hebrides.
Moch maduinn Bhride, Thig an nimhir as an toll; Cha bhoin mise ris an nimhir, Cha bhoin an nimhir rium.
(Early on Bride's morn, the serpent will come from the hollow I will not molest the serpent, nor will the serpent molest me)
Thig an nathair as an toll, la donn Bride Ged robh tri traighean dh' an t-sneachd air leachd an lair.
(The serpent will come from the hollow on the brown day of Bridget Though there should be three feet of snow on the flat surface of the ground)
Candlemas Day in the Carpathian region
In the United States, Candlemas coincides with Groundhog Day, the earliest American reference to which can be found at the Pennsylvania Dutch Folklore Center at Franklin and Marshall College. The reference implies that Groundhog Day may have come from a German-American Candlemas tradition:
Last Tuesday, the 2nd, was Candlemas day, the day on which, according to the Germans, the Groundhog peeps out of his winter quarters and if he sees his shadow he pops back for another six weeks nap, but if the day be cloudy he remains out, as the weather is to be moderate.
— 4 February 1841—from Morgantown, Berks County (Pennsylvania) storekeeper James Morris' diary, [1]
In France and Belgium, Candlemas (French: La Chandeleur) is celebrated with crêpes.
In Italy, traditionally, it (Italian: La Candelora) is considered the last cold day of winter.
Tenerife (Spain), Is the day of the Virgin of Candelaria (Saint Patron of the Canary Islands). 2 February.
In Southern and Central Mexico, and Guatemala City, Candlemas (Spanish: Día de La Candelaria) is celebrated with tamales. Tradition indicates that on 5 January, the night before Three Kings Day (the Epiphany), whoever gets one or more of the few plastic or metal dolls (originally coins) buried within the Rosca de Reyes must pay for the tamales and throw a party on Candlemas.[citation needed] In certain regions of Mexico, this is the day in which the baby Jesus of each household is taken up from the nativity scene and dressed up in various colorful, whimsical outfits.[citation needed]
In Luxembourg, Liichtmëss sees children carrying lighted sticks visiting neighbors and singing a traditional song in exchange for sweets.[24]
Sailors are often reluctant to set sail on Candlemas Day, believing that any voyage begun then will end in disaster—given the frequency of severe storms in February, this is not entirely without sense.[citation needed]
See also[edit]
A Song for Simeon, a 1928 poem by T.S. Eliot
Our Lady of Sorrows
References[edit]
Notes[edit]
Jump up ^ Porter, J. R. (1 September 1998). The Illustrated Guide to the Bible. Oxford University Press. p. 157. ISBN 9780195214628. Retrieved 27 December 2016. The story of the Presentation of Jesus to God in the Temple concludes Luke's birth narrative (Luke 2.22-39).
Jump up ^ Perlove, Shelley; Silver, Larry (2009). Rembrandt's Faith: Church and Temple in the Dutch Golden Age. Penn State Press. p. 191. ISBN 9780271048383.
Jump up ^ Schiller, 90–94
Jump up ^ Liturgy of the Hours, 2 February.
Jump up ^ "The Calendar". 16 October 2013.
Jump up ^ Lutheran Service Book, 2006, xi
Jump up ^ Janekovic-Romer, Zdenka (1996), Javni rituali u politickom diskursu humanistickog Dubrovnika (in Croatian), Zavod za hrvatsku povijest Filozofskog fakulteta Zagreb - Institute of Croatian history, Faculty of Philosophy Zagreb, p. 78
Jump up ^ Oja (2007). Aikakirja 2007 (PDF) (in Finnish). Helsinki: Almanach office of Helsinki University. pp. 175–176. ISBN 952-10-3221-9.
Jump up ^ "Kynttilänpäivä on valoisa Kristus-juhla" (in Finnish). Finnish Evangelical Lutheran Church. Retrieved 2014-02-18.
Jump up ^ De Simone et Anna quo die Dominico in templo occurrerunt ac de sancta Deipara, in Patrologiæ Græcæ vol. 18, pp. 347-381. Available here on Google Books.
Jump up ^ Homilia de Occursu Domini in Patrologiæ Græcæ vol. 33, pp.1183-1204 available here on archive.org and here on Google Books in latin and greek. And here translated in french in St Cyrille de Jérusalem, Oeuvres complètes, trad. A. Faivre, 1844, vol. 2, pp. 447-462 on archive.org. As discuted in the introduction written by Faivre, and as reflected in the classification in "Opera S. Cyrillo Suppposita" in the Patrologiæ Græcæ its attribution to Cyril of Jerusalem is dubious, and has been attributed to Cyril of Alexandria by a few, but Faivre guesses that, considering the subjects discussed (Nestorianism, Monophysitism), it must have been someone from Jerusalem but in "the late fifth or early sixth century", living under the patriarchy of Sallustius (486-494) or Elias I(494-416).
Jump up ^ De occursu Christi, et de Deipara, Anna et Simoeae, in Patrologiæ Græcæ vol. 39, pp. 43-60 available here in latin and greek on Google Books.
Jump up ^ De Occursu Domini, de deipara Virgine et de justo Simeone, in Patrologiæ Græcæ vol. 46 pp. 1152-1182. available here in latin and greek on Google Books
Jump up ^ Monitum - Ad Homiliam in Occursum Christi, De Occursu D. N. Jesu Christ deque depipara et symeone oratio in Patrologiæ Græcæ vol. 50, pp.807-811. Available here on Google Books
Jump up ^ witchology.com Retrieved 7 February 2008
Jump up ^ NOS GWYL FAIR (Candlemas) Page Retrieved 7 February 2008
Jump up ^ Imbolc Customs and Lore Selena Fox, Circle Sanctuary, 1996. Retrieved 7 February 2008
Jump up ^ Milk Symbolism in the 'Bethu Brigte' by Thomas Torma University of Ulster Center for Irish and Celtic Studies, eDIL Project. Retrieved 7 February 2008.
Jump up ^ Brighid: What Do We Really Know? by Francince Nicholson, Celtic Well E-Journal, 1999. Retrieved 7 February 2008.
Jump up ^ On St. Brigit and Pagan Goddesses in the Kingdom of God by Sherry Rowley, Canadian Woman Studies Vol 17, No.3 1998. Retrieved 7 February 2008.
Jump up ^ Curiosities of Popular Customs and of rites, ceremonies, observances, and miscellaneous antiquities, by William Shepard Walsh, 1898. Pg. 168. Retrieved 7 February 2008.
Jump up ^ Robert Chambers (1832), "Christmas decorations", The book of days, 2, W. & R. Chambers Ltd, p. 753
Jump up ^ Badham, Mike; Robinson, Robby; Badham, Michael (21 July 1999). "Sailors' Secrets". McGraw Hill Professional – via Google Books.
Jump up ^ "Traditional and popular festivals in Luxembourg".
Sources[edit]
This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). "article name needed". Encyclopædia Britannica (11th ed.). Cambridge University Press.
Schiller, Gertud, Iconography of Christian Art, Vol. I, 1971 (English trans from German), Lund Humphries, London, ISBN 0-85331-270-2
Further reading[edit]
"Candlemas" article from The Catholic Encyclopedia, F. G. Holweck
Sketch of Egeria's record of her pilgrimage, with quoted passages
Egeria's description of the liturgical year at Jerusalem
Food and Feast in Medieval England, P. W. Hammond, ISBN 0-7509-0992-7
External links[edit]
Wikimedia Commons has media related to Candlemas.
Text of Luke 2 in the New Revised Standard Version
Traditions: Celebrating Candlemas
Origins of Candlemas Cantica Nova
History of the feast of the Purification/Candlemas Latin Mass Society
Liturgical Resources—Candlemas
The Meeting of Our Lord in the Temple from the Prologue from Ochrid by St. Nikolai Velimirovich
Poems by Robert Herrick including "Upon Candlemas Eve"
Presentation of Jesus at the Temple
Life of Jesus
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