The article is part of the series “Ancient Fertility Goddesses, Mary, Spirituality,” and it delves into the tradition of herb collection by women in their thirties, exploring its connections to ancient fertility goddesses, the Virgin Mary, and spiritual practices. It highlights the significance of this tradition in maintaining cultural and spiritual heritage. For a comprehensive overview of how herb collection intertwines with spirituality and ancient traditions, please visit the Zeno Holisticus Index Page.
14 September 2024
Eben van Tonder
Full Series
- Ancient Fertility Goddesses, Mary and Spirituality: Re-imagining Truth, Consciousness, and Spirituality from a Historical Analysis of the Pauline Monastery in Graz
- Ancient Fertility Goddesses, Mary and Spirituality: The Austrian-Hungarian Case
- Ancient Fertility Goddesses, Mary and Spirituality: The African Case
- Ancient Fertility Goddesses, Mary, Spirituality: Women’s Thirties and the Tradition of Herb Collection
- Ancient Fertility Goddesses, Mary, Spirituality and the Link with Minerals
Introduction
My journey into the ancient customs of Europe began with a deep interest in meat science. This passion for understanding the complexities of food led me to explore the natural elements involved in traditional food preservation, including herbs, salts, and minerals. Along the way, I became intrigued by how these practices intersected with ancient European spirituality and the natural world. I discovered that many traditions, including those related to herbs and plants, were deeply rooted in a spiritual understanding of the universe. It became clear that these practices were not just cultural relics but were connected to the actual fabric and workings of nature.
A European collaborator, a woman well-versed in these ancient customs, introduced me to the “Women’s Thirties” or “Marian Days,” a tradition spanning from August 15th to September 15th. She showed me how the Catholic Church became a vehicle for preserving many of these ancient traditions, originally tied to pre-Christian beliefs and practices. Through her insights, I learned that what we often see as folklore is, in reality, rooted in profound truths about the natural world. From the veneration of Mary to the timing of herb gathering, these practices reflect a deep understanding of nature’s cycles and the power of natural elements like salt and lime. In this exploration, I found a fascinating intersection between spirituality, ancient wisdom, and modern scientific discoveries that reveal how these old ways were, in fact, in harmony with the laws of the universe.
The Women’s Thirties: Origins and Mary’s Connection to Nature
The period from August 15th to September 15th, known as the “Women’s Thirties” or “Marian Days,” has roots in both Christian and pre-Christian beliefs. This name comes from a blend of early Christian veneration of Mary and older European spiritual customs centred around female fertility goddesses. In ancient Europe, particularly in the regions that are now Austria and Hungary, these goddesses symbolized the earth’s fertility, the harvest, and the cycle of life. When Christianity spread through Europe, the veneration of Mary began to merge with these local traditions.
Female fertility goddesses, such as the Celtic goddess Brigid and the Germanic goddess Freyja, were central to these ancient traditions. Brigid was known for her connection to healing, poetry, and craft, and she was often associated with sacred wells, fire, and the harvest. Similarly, Freyja, a Norse goddess, was linked to fertility, love, and the earth’s abundance. These goddesses embodied the life-giving and nurturing aspects of nature, representing the cycles of planting, growth, harvest, and rebirth. As Christianity spread, the Church sought to integrate these existing beliefs and practices into Christian worship. Mary, already revered as the Mother of God, naturally assumed this role. Her qualities of nurturing, care, and motherhood resonated with the attributes of these ancient goddesses.
The “Women’s Thirties” became a time when the qualities of these goddesses were celebrated through the figure of Mary. This thirty-day period from August 15th to September 15th includes several Marian feast days, such as the Feast of Mary Queen of All Saints (originally August 22nd, now celebrated on May 31st), the Nativity of Mary on September 8th, and the Name of Mary on September 12th. Through these feast days, Mary symbolizes fertility, nurturing, and healing, closely connected to the natural world and the plant kingdom. In this way, the traditions of ancient fertility goddesses were woven into Christian practices, leading to a unique period that honors Mary as a spiritual mother connected to the earth.
Herbs, Healing, and the Women’s Thirties
During the Women’s Thirties, people believed that the earth itself became more generous, and herbs collected during this period had special healing properties. My Austrian collaborator explained that this time is considered sacred and that poisons in plants and animals lose their potency, while the plants gathered are said to have increased healing power. This belief reflects the ancient reverence for the earth’s cycles, where the harvest was seen as a time when the earth offered its most potent gifts. The integration of these beliefs into Marian traditions shows a blending of Christian and pagan views, with Mary representing the nurturing and healing aspects of nature.
Interestingly, this concept also finds grounding in scientific reality. Research indicates that harvesting herbs during specific periods, such as late summer to early autumn, can optimize their essential oil content, flavour, and aroma. For most herbs grown for their leaves, the ideal time to harvest is before they begin to flower, as this is when the essential oil concentration is at its peak. Early fall is often the best time because many herbs are still in their vegetative state and have not yet moved into the flowering phase. During this period, herbs contain higher concentrations of essential oils, making them especially potent (Campbell, 2023). Additionally, it is recommended to harvest herbs in the morning, after the dew has dried but before the heat of the day, as the essential oils in the leaves are more concentrated in the morning before the heat causes them to vaporize (Utah State University, 2021).
For herbs grown for their roots, such as ginseng or chicory, the best time to harvest is in the fall after the foliage has died back. At this stage, the plant directs its energy towards the roots in preparation for winter, increasing the concentration of beneficial compounds (Andress & Harrison, 2014). Proper timing ensures that these herbs are harvested when they are most potent, aligning with traditional beliefs about the enhanced properties of plants during specific periods.
Tradition of Herb Collection and Blessing: An Ancient Ritual
In the 8th century, the tradition of collecting and blessing herbs during the “Women’s Thirties” took root in the regions that are now Austria and Germany. This period was a time of significant religious and cultural change across Europe, with Christianity gradually spreading into areas where ancient beliefs and customs were still widely practised. During this time, the Christian Church often integrated existing traditions to make the new faith more accessible to the local populations.
The collection and blessing of herbs can be traced back to this era as a fusion of Christian and pre-Christian customs. Before Christianity became dominant, various cultures in Central Europe, including the Celts and Germanic tribes, venerated nature and the cycles of the earth. They believed that certain times of the year held special power and that herbs collected during these times possessed enhanced healing properties. As Christianity spread, the Church incorporated these local beliefs into its own rituals.
In the 8th century, church leaders, including monks and missionaries from monastic centres in regions such as Bavaria, Austria, and the Frankish Empire, played a key role in merging these traditions. Monasteries were hubs of learning and agriculture, and the monks cultivated medicinal herbs and used them for healing purposes. This practice was in line with the Church’s teaching that God provided the earth and its plants for the benefit of humanity. By blessing the herbs collected during the “Women’s Thirties,” the Church gave a Christian framework to the existing customs, aligning them with the veneration of Mary.
This period, including the Feast of the Assumption of Mary on August 15th, became an ideal time for the ritual of herb blessing. Churches began to hold ceremonies where herbs were brought in, blessed, and then dried for use throughout the year. The ritual not only provided a way to preserve the medicinal properties of the herbs but also served as a means to Christianize the ancient beliefs tied to the earth’s cycles. Thus, this 8th-century tradition represents a merging of spiritual practices, acknowledging both the natural world’s power and the Christian faith’s influence in everyday life.
According to my Austrian collaborator, this period begins on the Feast of the Assumption of Mary on August 15th. Herbs such as sage, lavender, yarrow, rosemary, wormwood, St. John’s wort, and mullein (known as the “Mother of God candle”) are carefully gathered during this time. These herbs are valued not only for their scent but also for their medicinal properties, which have been known for centuries.
The herbs are brought to church to be blessed, symbolizing the sanctification of nature’s gifts. After the blessing, the herbs are dried at home and often hung in houses or stables for protection and healing throughout the year. This practice reflects the belief that the healing properties of the plants are enhanced through their association with Mary, who is seen as a protector and nurturer of creation. The ritual of herb collection and blessing served as a way to connect with the divine and acknowledge the sacred within the natural world.
Viktor Geramb, a Styrian folklorist, described this period as the “time of the root diggers and herbal women.” It was a time when the ancient knowledge of healing plants, once held by priestesses and herbalists in pagan traditions, was passed down through generations. The symbolic numbers in herb bouquets, such as seven herbs representing the seven sacraments or twelve for the twelve apostles, show how Christian beliefs were blended with the ancient respect for nature’s cycles and mysteries.
What happened in the 8th Century
The 8th century is important in the history of Europe due to the consolidation and spread of Christianity, particularly in the regions of what are now Austria and Germany. This period was marked by a concerted effort by the Carolingian Empire and the Church to establish a Christian cultural and religious framework in areas where old European beliefs were still prevalent. Christian missionaries, including figures like Saint Boniface, played a crucial role in converting these regions.
The Carolingian Empire was a Frankish realm that emerged in Western and Central Europe during the early Middle Ages, roughly from the 8th to the 9th centuries. It was founded by the Carolingian dynasty, which was named after Charles Martel, a Frankish statesman and military leader. His grandson, Charlemagne (Charles the Great), played a crucial role in expanding the empire and consolidating Christian rule across much of Western Europe.
At its height under Charlemagne, it covered a vast region that included parts of modern-day France, Germany, Switzerland, the Low Countries (Netherlands, Belgium, Luxembourg), Austria, northern Italy, western Hungary, and portions of northern Spain. The empire’s core was in the Frankish kingdom, primarily modern-day France and Germany, with Aachen (now in Germany) serving as the political and cultural capital.
Charlemagne’s conquests expanded the empire eastward and southward, bringing various regions under a unified Christian rule. This expansion helped shape the cultural and political landscape of Europe, leading to the spread of Christianity and the establishment of centralized authority in regions that were previously governed by smaller, fragmented kingdoms. The division of the Carolingian Empire after Charlemagne’s death in the Treaty of Verdun (843) set the stage for the future development of several European nations, influencing the borders and identities of countries like France, Germany, and Italy.
How the Carolingian Empire Became Christian
- The Early Christian Influence: The roots of Christianity within the Frankish realms date back to the Merovingian dynasty, which preceded the Carolingians. Clovis I, the first King of the Franks to unite all Frankish tribes, converted to Christianity around 496 AD. His conversion, largely influenced by his Christian wife, Clotilde, and his victory in battle, set a precedent for the Christianization of the Frankish nobles and their subjects. This early conversion laid the groundwork for the Christian identity of the Frankish people, which the Carolingians would later build upon.
- Rise of the Carolingians: The Carolingian dynasty began with Charles Martel, who was known for his role in defending Christian Europe against Muslim expansion, particularly at the Battle of Tours in 732 AD. Though he was not formally a king, Charles Martel was the de facto ruler of the Frankish territories and supported the spread of Christianity. His son, Pepin the Short, solidified the Carolingian dynasty’s power by being crowned king with the support of the Pope in 751 AD. This alliance with the papacy strengthened the relationship between the Frankish rulers and the Christian Church.
- Charlemagne and the Christian Empire: Charlemagne, Pepin’s son, became one of the most powerful rulers of the Carolingian dynasty. He expanded the empire significantly and was a zealous promoter of Christianity. Charlemagne’s reign marked a crucial period where the Carolingian Empire was not just a Christian state, but an active missionary one. He supported the establishment of churches, monasteries, and schools, and worked closely with the Church to promote Christian values and learning. In 800 AD, Pope Leo III crowned Charlemagne “Emperor of the Romans,” solidifying the Carolingian Empire as a Christian empire. This coronation symbolized the union of Christian Rome and the Germanic world under one ruler and reinforced the idea of the Carolingian Empire as the protector and promoter of Christianity in Western Europe.
From 1st to 7th Century
Remember that many people reading this will have no clue of early political developments in Europe or the creation of the Catholic Church. Before we look at events in the 8th century in Europe. Let’s track events leading up to it.
Spread of Christianity (100 AD to 600 AD)
Early Spread (1st to 4th Century):
Christianity began as a small Jewish sect in the 1st century AD, centred around the teachings of Jesus and his apostles. Initially, it spread within the Roman Empire, especially in urban centres such as Jerusalem, Antioch (modern-day Turkey), and Rome (Italy). Missionary efforts by figures like Paul the Apostle were crucial in this early expansion. By the 4th century, Christianity had spread widely despite periods of persecution by Roman authorities. The turning point came when Emperor Constantine converted to Christianity in 312 AD, leading to the Edict of Milan in 313 AD, which granted religious tolerance to Christians. This change allowed Christianity to flourish openly across the Roman Empire.
Council of Nicaea and Formation of Doctrine (325 AD):
In 325 AD, Constantine convened the First Council of Nicaea, in what is now modern-day Turkey. This was a pivotal event for the early Church, helping to unify Christian doctrine and establish the Nicene Creed, a statement of faith still used in Christian liturgy today. The council’s decisions laid the foundation for Christianity’s future growth by standardizing key beliefs and practices.
Christianity in Europe (4th to 6th Century):
With the fall of the Western Roman Empire in the late 5th century, the spread of Christianity continued in Western Europe through the efforts of missionaries and the support of emerging European kingdoms. By the 5th and 6th centuries, Christianity had reached parts of what is now France, Spain, and the British Isles.
Christianization of England
Roman Missionaries and Local Conversion (6th Century):
Christianity had an early presence in Roman Britain, but it was largely driven underground after the Roman withdrawal in the 5th century. The re-Christianization of England began in earnest in 597 AD when Pope Gregory the Great sent Augustine of Canterbury to convert the Anglo-Saxons. Augustine arrived in Kent and established a mission in Canterbury (now a city in southeast England), leading to the conversion of King Æthelberht and many of his subjects. Augustine became the first Archbishop of Canterbury, and the Roman Catholic Church’s influence in England began to grow, eventually leading to the establishment of Christian dioceses throughout the British Isles.
Saint Boniface and the Christianization of Germanic Regions (see Saint Boniface: Apostle to the Germans and His Influence on Monastic Agriculture and Food Preservation)
Saint Boniface (8th Century):
Saint Boniface, originally named Winfrid, was an English missionary who played a key role in converting the Germanic peoples of Central Europe to Christianity in the 8th century. He was sent by the Pope to evangelize the regions of modern-day Germany and the Netherlands. Boniface worked primarily in areas like Hesse and Thuringia (in modern Germany). He is well known for his symbolic act of chopping down the Donar Oak, a sacred tree to the Germanic tribes, to demonstrate the power of the Christian God. This act and his missionary efforts led to the conversion of many Germanic tribes and the establishment of churches and monasteries across the region. Boniface was later made the archbishop of Mainz, and he played a significant role in strengthening the ties between the Frankish Church and the Roman Papacy.
Charlemagne and the Carolingian Empire
Charlemagne’s Christianization (Late 8th Century):
Charlemagne, king of the Franks and later Emperor of the Carolingian Empire was a key figure in the spread of Christianity across Western and Central Europe. Though the Frankish Kingdom was already nominally Christian before Charlemagne’s reign (thanks to Clovis I’s conversion in the late 5th century), Charlemagne’s efforts from 768 AD onward were crucial in consolidating Christianity as the dominant faith in his empire. Charlemagne was a devout Christian who supported missionary work, education, and church reform. He worked closely with the Pope and used both peaceful means and military force to Christianize the regions he conquered, including the Saxons in what is now northern Germany. His empire spanned much of Western Europe, including present-day France, Germany, Austria, Switzerland, and northern Italy.
Coronation as Emperor (800 AD):
On Christmas Day in the year 800 AD, Charlemagne was crowned “Emperor of the Romans” by Pope Leo III in Rome. This event symbolized the fusion of Roman, Christian, and Germanic elements, marking the beginning of the Holy Roman Empire. Charlemagne’s coronation strengthened the alliance between the Frankish kingdom and the Catholic Church. It also positioned the Church as a central authority in Europe, with the Pope as a spiritual leader and Charlemagne as the secular protector of Christianity.
Development of the Catholic Church and the Papacy
Formation of the Papacy (4th to 6th Century):
The structure of the Catholic Church, as we recognize it today, began to take shape in the 4th century when the Bishop of Rome, later known as the Pope, started to gain prominence as a leading authority in Christianity. By the 6th century, the papacy had become more centralized, with the Pope acting as the spiritual leader of the Western Christian Church. Pope Gregory the Great (590–604 AD) was instrumental in developing the papacy’s influence, organizing missionary efforts (such as the mission to England), and strengthening the Church’s administrative structure.
Relationship with Charlemagne:
Charlemagne’s alliance with the papacy solidified the Catholic Church’s influence in Europe. By supporting church reforms, education, and the establishment of monasteries, Charlemagne helped create a society deeply intertwined with Christian values. In return, the Church provided Charlemagne with moral authority and legitimacy, which he used to unify his empire under both political and religious rule. This collaboration laid the groundwork for the medieval relationship between the Church and state, where the Catholic Church played a significant role in European politics, culture, and education.
Timeline and Key Events Leading to the 8th Century Tradition
We can now form a timeline leading up to the 8th century.
1. 6th and 7th Centuries: The early medieval period witnessed the initial Christianization of parts of Europe. Missionaries like Saint Boniface, known as the “Apostle to the Germans,” were instrumental in this process. Originally from England, Boniface travelled to the Germanic regions, beginning his mission in the early 8th century. He established churches, monasteries, and educational centres, but his efforts went beyond mere preaching. To integrate into the local communities, missionaries like Boniface often showed a deep respect for local customs, sometimes adopting a gradual approach to conversion. They learned the local languages, lived among the people, and incorporated aspects of existing European beliefs into Christian teachings. For example, the veneration of sacred trees and nature in old European customs was reinterpreted through a Christian lens, transforming these elements into symbols of Christian faith, such as the Christmas tree tradition.
2. 8th Century:
- Charlemagne and the Carolingian Renaissance: The rise of Charlemagne in the late 8th century was pivotal. Charlemagne, crowned Emperor in 800 AD, sought to unify his vast territories under Christianity and supported the establishment of monasteries and churches. His rule brought about the Carolingian Renaissance, a cultural revival that promoted religious education, the standardization of Christian practices, and the integration of local traditions into a Christian context. Under his direction, the Church took on a more organized role in society, working to systematically incorporate old European practices into Christian rituals. Charlemagne’s support provided the political backing needed for the Church to expand its influence into more rural and isolated areas where non-Christian traditions still thrived.
- Monastic Influence: Monasteries were at the forefront of this cultural integration. They became centres of learning, agriculture, and herbal medicine, with monks serving as both spiritual and medical authorities. Monks, who were among the few literate people of the time, documented the medicinal properties of plants, which had been passed down through oral traditions. They cultivated herbs in monastery gardens and used them for healing, blending Christian teachings with local knowledge. For the Church, this was a strategic move: by embracing the tradition of using herbs for healing and incorporating it into Christian rituals like the blessing of herbs, the Church made itself more accessible and relevant to local communities. The monks adapted these customs, presenting the collection and blessing of herbs as a way to honour God’s creation and to seek Mary’s intercession for health and well-being.
- Integration of European Traditions: The 8th century was a time when the Church actively worked to convert local customs into Christian rites. The collection and blessing of herbs, originally tied to the earth’s cycles and old European fertility rituals, were recontextualized within Christian practice. This integration involved associating these customs with Marian feast days and other Christian celebrations, thus giving them a new religious significance. By incorporating these customs into Christian worship, the Church could convert local populations more effectively. The locals saw that their traditions were not being eradicated but were instead being given a new spiritual framework. This approach was strategic and pragmatic, as it allowed the Church to build a bridge between Christian theology and existing practices, helping to ensure a smoother transition to Christianity.
3. 9th Century Onwards: By the 9th century, the Christianization of Central Europe had become more established, and many customs rooted in old European beliefs had been fully integrated into Christian worship. The practice of herb blessing continued to be a part of Marian traditions, supported by the Church as a way to connect religious faith with the natural world. By this time, the Church had successfully transformed many local rites into Christian practices, using them to reinforce Christian teachings and to maintain the Church’s influence over daily life.
Mary, the Mother of Healing: A Spiritual Connection to Plants
The Women’s Thirties reflects Mary’s role as a nurturing figure closely connected to the cycles of nature. Just as ancient goddesses embodied the earth’s fertility and healing power, Mary was seen as a protector and provider of these gifts. During Marian Days, the earth is believed to be in a state of harmony and grace, offering its healing properties freely. The herbs collected are not only seen as remedies for physical ailments but also as symbols of spiritual protection and grace. Collecting, blessing, and using these herbs became a way to connect with the divine and to honour the sacredness present in the natural world.
This tradition, as shared by my Austrian collaborator (Private Correspondence), is a continuation of the broader spiritual understanding present in European culture for centuries. It reflects the ancient belief that the earth is responsive to the divine and that during certain sacred periods, its gifts are particularly potent. In this way, Mary serves as a bridge between the ancient veneration of the earth and the Christian reverence for the divine.
August: The Harvest of Healing and Wisdom
August is traditionally the best time to gather and dry herbs. The timing and method of herb harvesting do have a basis in reality. Harvesting herbs during specific periods, such as late summer to early autumn, can optimize their essential oil content, flavour, and aroma. For most herbs grown for their leaves, early fall is ideal because the essential oils are at their peak concentration before the plants move into the flowering phase. Harvesting herbs in the morning after the dew has dried but before the heat of the day further preserves their potency by capturing the oils before they vaporize (Campbell, 2023, Utah State University, 2021).
For herbs grown for their roots, such as ginseng or chicory, fall is the best time for harvest. During this season, the plants redirect their energy into the roots to prepare for winter, increasing the concentration of beneficial compounds (Andress & Harrison, 2014). The drying process also plays a critical role in preserving the herbs’ potency. Proper methods, such as air-drying in a warm, dry, and airy place out of direct sunlight, or using a dehydrator at low temperatures, help retain the essential oils and active ingredients. Sunlight can degrade the quality of herbs, so it is crucial to dry them away from direct light (Andress & Harrison, 2014). This scientific perspective supports the traditional practices associated with the Women’s Thirties, where herbs collected during this period are believed to have special healing properties.
Symbolism and Continuity in the Women’s Thirties
The practices of the Women’s Thirties are not just folklore; they represent a deep spiritual link that ties the veneration of Mary to ancient earth-based beliefs. The use of symbolic numbers and specific plants in herb bouquets shows a worldview where the divine is present in every aspect of creation. Mary stands not only as a spiritual mother but also as a continuation of ancient traditions that celebrate the earth’s fertility and healing power.
In this context, Mary is more than a religious figure; she is also a guardian of the earth’s medicinal gifts. The Women’s Thirties invites reflection on the interconnectedness of all life, the sacredness of nature, and the timeless relationship between humanity, the divine, and the earth. Through the collection and blessing of herbs, this period becomes a celebration of life, healing, and the grace that is believed to flow through the plant kingdom, blessed by Mary’s nurturing presence.
Conclusion
The “Women’s Thirties” serves as a testament to the enduring legacy of ancient European customs and their integration into Christian practices. My exploration of these traditions, sparked by a passion for meat science and natural preservation methods, has revealed a deeper spiritual context. Through the guidance of my European collaborator, I came to understand how the Catholic Church became a vessel for preserving many ancient beliefs, including the use of herbs and the veneration of nature. The figure of Mary, the mother of Jesus, stands at the centre of this connection, bridging the ancient veneration of fertility goddesses with the Christian celebration of nurturing and healing.
Modern scientific insights now affirm the wisdom of these traditions. The practices around herbs, plants, and natural elements like salt and lime are not mere superstition but are grounded in a sophisticated understanding of nature. The traditions of the “Women’s Thirties” reveal a holistic worldview that sees the sacred in the natural world and acknowledges the interconnectedness of spiritual beliefs and the environment. In rediscovering these customs, we recognise that the old ways were attuned to the rhythms of life and the universe, offering valuable lessons for our relationship with nature today.
References
Campbell, C. (2023). Herb Harvesting and Preservation. Retrieved from Smithsonian Magazine.
Andress, E.L. & Harrison, J.A. (2014). Preserving Herbs. University of Georgia Cooperative Extension. Available at UGA Extension.
Utah State University Extension (2021). Herbs in the Garden: Harvesting and Storing. Retrieved from USU Extension.
Private Correspondence (2024). Information on ancient European customs and the connection between Mary and fertility goddesses. Personal communication with European collaborator.
Geramb, V. Cultural and Spiritual Significance of the Women’s Thirties. Description of traditions related to herb gathering and Marian Days.
Historical Context and Spread of Christianity. Information about the spread of Christianity and the development of the Catholic Church in Europe, including Saint Boniface’s mission. Retrieved from various historical sources, such as Catholic Encyclopedia and scholarly works on early Christian history.
Carolingian Empire and Charlemagne. Scholarly research on the role of Charlemagne and the Carolingian Empire in spreading Christianity across Europe. Available at Britannica and historical texts on early medieval Europe.
Notes for future work
This version now cites authors by name with publication dates, providing direct links to the original work.
Marian Feasts and Customs:
Marian Feast Days:
Nativity of Mary (September 8th), known as “Little Women’s Day.”
Assumption of Mary (August 15th), known as “Great Women’s Day.”
Expressed in the “Ave Maria,” Mary is full of grace, not only during her pregnancy but as the first Christian, free from original sin, a new phase between God and man begins with her.
Other Marian Feast Days:
The Marian feasts include her conception, birth, the Annunciation (March 25th), Candlemas, the Visitation to Elizabeth, the Remembrance of Mary’s Sorrows, her Assumption into Heaven, and her Coronation (Memorial Day of Mary Queen).
Integrated into the Marian year are additional feast days such as:
Name Day of Mary (September 12th)
Feast of Our Lady (ULF) of Lourdes
Immaculate Heart of Mary
ULF of Mount Carmel
ULF of the Rosary
ULF of Jerusalem
Mary’s Role in the Church:
Mary is seen as the first person to accept God unconditionally, becoming the archetype of the Church and the beginning of creation renewed by Christ.
Paul describes this as “putting on the new man” created in God’s image, making Mary a role model, patroness, and mother of all Christians.
The Annunciation and Marian Symbolism:
On the Feast of the Annunciation (March 25th), Mary learned she was chosen to give birth to the Son of God.
Bach’s Cantata “How Beautifully Shines the Morning Star” (1725) celebrates the Annunciation.
Mary is seen as a symbol of hope and a point of orientation, like the morning star.
The Women’s Thirties (“Marian Days”):
The period from August 15th to September 15th is known as the “Women’s Thirties”, or “Marian Days”.
Herbs collected during this period are believed to have special healing properties.
Several feast days are celebrated during this time:
Mary Queen of All Saints (August 22nd, moved to May 31st)
Nativity of Mary (September 8th)
Name of Mary (September 12th)
Tradition of Herb Collection and Blessing:
During Marian Days, it is believed that poisons in plants and animals lose their potency, and healing powers are blessed threefold.
Herbs collected during this time are brought to church, blessed, and dried at home.
Viktor Geramb described this period as the “time of the root diggers and herbal women”.
The ritual of herb consecration on the Feast of the Assumption of Mary dates back to the 8th century in Austria and Germany.
Herbs such as sage, lavender, yarrow, rosemary, wormwood, St. John’s wort, and mullein (Mother of God candle) are used in the bouquets.
Symbolic numbers of plants are often tied into the bouquets: seven for the sacraments, twelve for the apostles.
August is the best time to collect and dry herbs, while roots and fruits are best collected in autumn.
Symbolism of Swallows:
According to an old rule, swallows leave on September 8th, the Nativity of Mary.
Swallows are linked to Mary, arriving around the Annunciation (March 25th) and departing around the Nativity of Mary.
The swallow is considered the “bird of Mary”.
Swallows were important in rural life as they helped control biting insects in cattle sheds.
Final Reflection:
The author reflects that while these customs and traditions of herb collection were common in Europe, especially in Catholic regions, they did not carry over to South Africa.
The settlers in South Africa were largely Protestant and thus did not engage in these Catholic practices.
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Original Text (As Notes):
Last Sunday, when we were in church, it was also a Marian feast day, the Nativity of Mary (September 8th).
The Nativity of Mary is also popularly known as the “Little Women’s Day,” in contrast to the “Great Women’s Day,” which is the Feast of the Assumption of Mary on August 15th.
The special nature of the Mother of God is expressed in the “Ave Maria” when it says: “Hail Mary, full of grace, The Lord is with thee.”
Mary is full of grace not only physically during her pregnancy and as the Mother of God but – according to the belief of the Church – as someone freed from original sin, as the first Christian, with whom a new phase between God and man begins.
Look at how many Marian feasts we have throughout the year:
Mary’s biography forms a network of feasts from her conception, her birth, the conception of Jesus (= Annunciation of the Lord), Candlemas, her visit to Elizabeth, who was pregnant with John the Baptist (= Visitation of Mary), her suffering at the death of Jesus Christ (= Remembrance of Mary’s Sorrows) to after her death (= Assumption of Mary into Heaven) and her mystical coronation in the afterlife (= Memorial Day of Mary Queen of Mary), which becomes a Marian year integrated into the Lord’s Year through a name day (September 12) and other Marian feasts (Our Lady (ULF) in Lourdes; Immaculate Heart of Mary; ULF on Mount Carmel; ULF of the Rosary; ULF of Jerusalem).
The circle of Marian feasts is intended to show that Mary is the first person who accepted God unconditionally in love and who matured towards heaven through her life. She is, therefore, the archetype of the Church and the beginning of creation renewed by Christ. Paul writes to these people, who are shaped by the grace of God, in his letter to the Ephesians: “Put on the new man, created in God’s image.” In this sense, Mary is the archetype and role model, patroness and mother of all Christians.
On the day of the Annunciation, Mary learned that she had been chosen to conceive and give birth to the Son of God.
In 1725, Johann Sebastian Bach composed the cantata “How Beautifully Shines the Morning Star” for the Feast of the Annunciation, which is celebrated on March 25th.
This cantata expresses the deep joy over the impending coming of Jesus. But like the morning star, Mary herself is a sign of hope and a point of orientation.
I’ll tell you a little bit about the Marian Days:
The “Women’s Thirties” began on August 15th, also called the Thirties or Marian Days. Herbs that are collected during this period are considered to have particularly healing properties.
The period ends on September 15th, Our Lady’s Sorrows. In the 30 days in between, there are several memorial days in honour of Mary, the mother of Jesus Christ:
Mary Queen of All Saints (formerly August 22nd – since 1954 prescribed for May 31st)
The Nativity of Mary on September 8th
The Name of Mary on September 12th.
So the name “Women’s Thirties” refers to this special period of celebrations for Mary. The customs combine Christian traditions and traditional knowledge of medicinal plants: herbs that were collected for the service on the Assumption of Mary are said to have special effects.
These weeks were considered “to be a particularly friendly, blessed time for people. All poisons in plants and animals lose their potency, whereas all healing powers are blessed threefold and increased. Therefore, during this time, all medicinal herbs are collected and brought to the church as a bouquet and blessed there, and therefore the chicken eggs laid during these days are kept in the sand until winter.”
This is what Viktor Geramb (1884–1958) wrote. The Styrian folklorist called these weeks the ‘time of the root diggers and herbal women’.
For a long time, the Catholic Church has held the ritual of blessing herbs or “herb consecration” on the Feast of the Assumption of Mary.
The consecration of herbs on the Feast of the Assumption of Mary is a custom that has existed in Austria and Germany since the 8th century and has continued to this day.
For this purpose, certain herbs are collected, tied into bouquets and consecrated during the service.
After the consecration, the bush is dried at home and hung in the house or the stable.
I do that too. In the picture, you can see how I collected and counted the herbs before tying them to the bouquet.
A mullein, also known as the Mother of God candle, is placed in the middle of a bouquet of herbs. Elsewhere, a rose is placed in the middle, which represents Mary.
The yellow-flowering medicinal plant is reminiscent of a sceptre.
Sage, lavender, yarrow, rosemary, wormwood and St. John’s wort, for example, complement the bouquet.
The herbs must form a symbolic number: seven different plants for the seven sacraments, for example.
But there could also be twelve herbs that represent the twelve apostles.
Over the summer, many spices and medicinal plants have accumulated essential oils and other active ingredients. August is, therefore, a good time to collect and dry the herbs.