Since the dawn of humanity, the summer solstice has been acknowledged and celebrated by every known culture – throughout every time period – across the planet. But why is this date so important to humans? This day marks the beginning of the dry season, summer – which has longer days and shorter nights and extremely hot weather. The significance of this seasonal change is that it determines farming and agricultural choices, which determines food outputs and life for humans. This time of year is often celebrated and greeted, even in contemporary times, with celebration.
From a Scientific Perspective:
The summer solstice occurs when the tilt of a planet’s semi-axis, in either northern or southern hemispheres, is most inclined toward the star that it orbits. Earth’s maximum axial tilt toward the Sun is 23° 26′. This happens twice each year (once in each hemisphere), at which times the Sun reaches its highest position in the sky as seen from the north or the south pole.
The summer solstice occurs during a hemisphere’s summer. This is the northern solstice in the northern hemisphere and the southern solstice in the southern hemisphere. Depending on the shift of the calendar, the summer solstice occurs some time between June 20 and June 22 in the northern hemisphere and between December 20 and December 23 each year in the southern hemisphere. The same dates in the opposite hemisphere are referred to as the winter solstice.
When on a geographic pole, the Sun reaches its greatest height, the moment of solstice, it can be noon only along that longitude which at that moment lies in the direction of the Sun from the pole. For other longitudes, it is not noon. Noon has either passed or has yet to come. Hence the notion of a solstice day is useful. The term is colloquially used like midsummer to refer to the day on which solstice occurs. The summer solstice day has the longest period of daylight – except in the polar regions, where daylight is continuous, from a few days to six months around the summer solstice.
Worldwide, interpretation of the event has varied among cultures, but most recognize the event in some way with holidays, festivals, and rituals around that time with themes of religion or fertility.
Solstice is derived from the Latin words sol (sun) and sistere (to stand still).
From a Spiritual Perspective:
European midsummer-related holidays, traditions, and celebrations are pre-Christian in origin. They are particularly important in geographic Northern Europe – Sweden, Denmark, Norway, Finland, Estonia, Latvia and Lithuania – but is also very strongly observed in Poland, Russia, Belarus, Germany, Netherlands, Ireland, parts of the United Kingdom (Cornwall especially), France, Italy, Malta, Portugal, Spain, Ukraine, other parts of Europe, and elsewhere – such as Canada, the United States, Puerto Rico, and also in the Southern Hemisphere (mostly in Brazil, Argentina and Australia), where this imported European celebration would be more appropriately called “Midwinter”.
Midsummer is also sometimes referred to by some Neopagans as Litha, stemming from Bede’s De temporum ratione which provides Anglo-Saxon names for the months roughly corresponding to June and July as se Ærra Liþa and se Æfterra Liþa (the “early Litha month” and the “later Litha month”) with an intercalary month of Liþa appearing after se Æfterra Liþa on leap years. The fire festival or Lith- Summer solstice is a tradition for many pagans.
Solstice celebrations still centered on the day of the astronomical summer solstice. Some choose to hold the rite on June 21, even when this is not the longest day of the year, and some celebrate June 24, the day of the solstice in Roman times.
Although Midsummer is originally a pagan holiday, in Christianity it is associated with the nativity of John the Baptist, which is observed on the same day, June 24, in the Catholic, Orthodox and some Protestant churches. It is six months before Christmas because Luke 1:26 and Luke 1.36 imply that John the Baptist was born six months earlier than Jesus, although the Bible does not say at which time of the year this happened.
The celebration of Midsummer’s Eve (St. John’s Eve among Christians) was from ancient times a festival of the summer solstice. Bonfires were lit to protect against evil spirits which were believed to roam freely when the sun was turning southward again. In later years, witches were also thought to be on their way to meetings with other powerful beings.
The solstice itself has remained a special moment of the annual cycle of the year since Neolithic times. The concentration of the observance is not on the day as we reckon it, commencing at midnight or at dawn, as it is customary for cultures following lunar calendars to place the beginning of the day on the previous eve at dusk at the moment when the Sun has set. In Sweden, Finland, Latvia and Estonia, Midsummer’s Eve is the greatest festival of the year, comparable only with Walpurgis Night, Christmas Eve, and New Year’s Eve.
Ancient Romans would hold a festival to honor the god Summanus on June 20.
In the 7th century, Saint Eligius (died 659/60) warned the recently converted inhabitants of Flanders against the age-old pagan solstice celebrations. According to the Vita by his companion Ouen, he’d say: “No Christian on the feast of Saint John or the solemnity of any other saint performs solestitia [summer solstice rites] or dancing or leaping or diabolical chants.”
As Christianity entered pagan areas, midsummer celebrations came to be often borrowed and transferred into new Christian holidays, often resulting in celebrations that mixed Christian traditions with traditions derived from pagan Midsummer festivities. The 13th-century monk of Winchcomb, Gloucestershire, who compiled a book of sermons for the feast days, recorded how St. John’s Eve was celebrated in his time:
Let us speak of the revels which are accustomed to be made on St. John’s Eve, of which there are three kinds. On St. John’s Eve in certain regions the boys collect bones and certain other rubbish, and burn them, and therefrom a smoke is produced on the air. They also make brands and go about the fields with the brands. Thirdly, the wheel which they roll.
The fires, explained the monk of Winchcombe, were to drive away dragons, which were abroad on St. John’s Eve, poisoning springs and wells. The wheel that was rolled downhill he gave its explicitly solstitial explanation: “The wheel is rolled to signify that the sun then rises to the highest point of its circle and at once turns back; thence it comes that the wheel is rolled.”
On St John’s Day 1333 Petrarch watched women at Cologne rinsing their hands and arms in the Rhine “so that the threatening calamities of the coming year might be washed away by bathing in the river.”
In Austria the midsummer solstice is celebrated each year with a spectacular procession of ships down the Danube River as it flows through the wine-growing Wachau Valley just north of Vienna. Up to 30 ships sail down the river in line as fireworks erupt from the banks and hill tops while bonfires blaze and the vineyards are lit up. Lighted castle ruins also erupt with fireworks during the 90-minute cruise downstream.
Portuguese St. John’s Day, brought to Brazil during colonial times, has become a popular event that is celebrated during a period that starts one week before St. Anthony’s Day (June 12) and ends after St. Peter’s Day (June 29). This nationwide festival, called “Festa Junina” (June Festival), or São João, takes place during midwinter in most of the country.
Rural life is celebrated through typical clothing, food, and dance (particularly square dancing, or quadrilha). The quadrilha features couple formations around a mock wedding whose bride and groom are the central attraction of the dancing. A kind of maypole (called “pau-de-sebo”) is also raised and used in some festivities. It’s prepared a typical hot drink called “quentão” (very hot) that consists in a mix of fruits and spices with a lacing of Cachaça. On St. John’s Day eve celebration, it’s sometimes placed a ritual of walking on live-coal made of the remnants of the main bonfire, which is a traditional part of the party, on barefoot by midnight. It’s believed that if the one who walks is strong in faith, he shall not be hurt.
Two northeastern towns in particular have competed with each other for the title of “Biggest Saint John Festival in the World”, namely Caruaru (in the state of Pernambuco), and Campina Grande, in Paraíba. The festivities also coincide with the corn harvest, dishes served during this period are commonly made with corn, such as canjica and pamonha; dishes also include boiled or baked vegetable corn (often buttered), sausages, sweet potatoes, peanuts, and numerous sweet dishes such as rice pudding. The celebrations are very colorful and festive and include the use of fireworks and bonfires.
On Midsummer day Bulgarians celebrate the so-called Enyovden. On the same day the Eastern Orthodox church celebrates the day of John the Baptist and the rites and traditions of both holidays are often mixed. A fire-related ritual is also performed in Bulgaria on that day, it involves barefoot dance on smoldering embers and is called Nestinarstvo. Bulgarian folklore states the beginning of summer starts on Enyovden. It is thought that in the morning of Enyovden, when the sun rises, it “winks’ and “plays”. Anyone seeing the sunrise will be healthy throughout the year. It is believed that on Enyovden a variety of herbs have the greatest healing power, and that this is especially true at sunrise. Therefore, they have to be picked early in the morning before dawn. Women–sorceresses and enchantresses go to gather herbs by themselves to cure and make charms. The herbs gathered for the winter must be 77 and a half – for all diseases and for the nameless disease.
In Newfoundland and Labrador, St. John’s Day is observed on the Monday nearest June 24 and commemorates John Cabot’s discovery of Newfoundland in 1497. In Quebec, the celebration of June 24 was brought to New France by the first French colonists. Great fires were lit at night. According to the Jesuit Relations, the first celebrations of St John’s Day in New France took place around 1638. In 1834, Ludger Duvernay, printer and editor of La Minerve took the leadership of an effort to make June 24 the national holiday of the Canadiens (French Canadians). In 1908, Pope Pius X designated John the Baptist as the patron saint of the French-Canadians. In 1925, June 24 became a legal holiday in Quebec and in 1977, it became the secular National Holiday of Quebec. It still is the tradition to light great fires on the night of the 24th of June.
In Denmark, the solstitial celebration is called sankthans or sankthansaften (“St. John’s Eve”). It was an official holiday until 1770, and in accordance with the Danish tradition of celebrating a holiday on the evening before the actual day, it takes place on the evening of 23 June. It is the day where the medieval wise men and women (the doctors of that time) would gather special herbs that they needed for the rest of the year to cure people.
It has been celebrated since the times of the Vikings by visiting healing water wells and making a large bonfire to ward away evil spirits. Today the water well tradition is gone. Bonfires on the beach, speeches, picnics and songs are traditional, although bonfires are built in many other places where beaches may not be close by (i.e. on the shores of lakes and other waterways, parks, etc.) In the 1920s, a tradition of putting a witch made of straw and cloth (probably made by the elder women of the family)on the bonfire emerged as a remembrance of the church’s witch burnings from 1540 to 1693. This burning sends the “witch” away to Bloksbjerg, the Brocken mountain in the Harz region of Germany where the great witch gathering was thought to be held on this day. Some Danes regard the relatively new symbolic witch burning as inappropriate.
In 1885, Holger Drachmann wrote a midsommervise (Midsummer hymn) called “Vi elsker vort land…” (“We Love Our Country”) with a melody composed by P.E. Lange-Müller that is sung at every bonfire on this evening.
“Jaanipäev” (“John’s Day” in English) was celebrated long before the arrival of Christianity in Estonia, although the day was given its name by the crusaders. The day is still known by its many names as: leedopäev, suvine pööripäiv, suvepööripäev, püäripääv, päevakäänak, päiväkäänäk, päiväkäändjäne, päevapesa, pesapäev and suured päevad. The arrival of Christianity, however, did not end pagan beliefs and fertility rituals surrounding this holiday. In 1578, Balthasar Russow wrote in his Livonian Chronicle about Estonians who placed more importance on the festival than going to church. He complained about those who went to church, but did not enter, and instead spent their time lighting bonfires, drinking, dancing, singing and following pagan rituals. Midsummer marks a change in the farming year, specifically the break between the completion of spring sowing and the hard work of summer hay-making.
Understandably, some of the rituals of Jaanipäev have very strong folkloric roots. The best-known Jaanik, or midsummer, ritual is the lighting of the bonfire and jumping over it. This is seen as a way of guaranteeing prosperity and avoiding bad luck. Likewise, to not light the fire is to invite the destruction of your house by fire. The fire also frightened away mischievous spirits who avoided it at all costs, thus ensuring a good harvest. So, the bigger the fire, the further the mischievous spirits stayed away.
Estonians celebrate “Jaaniõhtu” on the eve of the Summer Solstice (June 23) with bonfires. On the islands of Saaremaa and Hiiumaa, old fishing boats may be burned in the large pyres set ablaze. On Jaaniõhtu, Estonians all around the country will gather with their families, or at larger events to celebrate this important day with singing and dancing, as Estonians have done for centuries. The celebrations that accompany Jaaniõhtu carry on usually through the night, they are the largest and most important of the year, and the traditions are almost identical to Finland (read under Finland) and similar to neighbors Latvia and Sweden (read under Sweden).
Jaanipäev is usually spent in a summer cottage, where people light bonfires, or at a festival, such as Pühajärve Jaanituli in Otepää.
Since 1934, June 23 is also national Victory Day of Estonia and both 23rd and 24th are holidays and flag days. The Estonian flag is not lowered in the night between these two days.
On the Faroe Islands, St. John’s Eve (jóansøka) is generally not celebrated. However, on the southernmost island of Suðuroy it is observed by lighting a bonfire. Only one bonfire is lit on the island as one of the two biggest towns hosts the celebration alternately every other year.
The summer solstice was called Ukon juhla (“Ukko’s celebration”) after the Finnish god Ukko. After the celebrations were Christianized, the holiday became known as juhannus after John the Baptist (Finnish: Johannes Kastaja).
Since 1955, the holiday has always been on a Saturday (between June 20 and June 26). Earlier it was always on June 24. Many of the celebrations of midsummer take place on midsummer eve, when many workplaces are closed and shops must close their doors at noon.
In the Finnish midsummer celebration, bonfires (Finnish kokko) are very common and are burned at lakesides and by the sea. Often branches from birch trees (koivu) are placed on both side of the front door to welcome visitors. Swedish-speaking Finns often celebrate by erecting a midsummer or maypole (Swedish midsommarstång, majstång). Some Finland Swedes call the holiday Johannes after the Finnish term juhannus – or more accurately after the Biblical John the Baptist (=”Johannes Döparen” in Swedish).
In folk magic, midsummer was a very potent night and the time for many small rituals, mostly for young maidens seeking suitors and fertility. Will-o’-the-wisps were believed to appear at midsummer night, particularly to finders of the mythical “fern in bloom” and possessors of the “fern seed”, marking a treasure. In the old days, maidens would use special charms and bend over a well, naked, in order to see their future husband’s reflection. In another tradition that continues still today, an unmarried woman collects seven different flowers and places them under her pillow to dream of her future husband.
An important feature of the midsummer in Finland is the white night and the midnight sun. Because of Finland’s location spanning around the Arctic Circle the nights near the midsummer day are short or non-existent. This gives a great contrast to the darkness of the winter time. The temperature can vary between 0 °C and +30 °C, with an average of about 20 °C in the South.
Many Finns leave the cities for Midsummer and spend time in the countryside. Nowadays many spend a few days there, and some Finns take their whole vacation in a cottage. Rituals include bonfires, cookouts, a sauna and spending time together. Heavy drinking is also associated with the Finnish midsummer.
Many music festivals of all sizes are organized on the Midsummer weekend. It is also common to start summer holidays on Midsummer day. For many families the Midsummer is the time when they move to the countryside to their summer cottage by the sea or lake. Midsummer is also a Finnish Flag Day where the flag is hoisted at 6 pm on Midsummer’s Eve and flown all night till 9 pm the following evening. Finnish Canadians in the New Finland district, Saskatchewan, Canada celebrate Juhannus.
In France, the “Fête de Saint-Jean” (feast of St John), traditionally celebrated with bonfires (le feu de Saint-Jean) that are reminiscent of Midsummer’s pagan rituals, is a Catholic festivity in celebration of Saint John the Baptist. It takes place on June 24, on Midsummer day (St John’s day). In certain French towns, a tall bonfire is built by the inhabitants in order to be lit on St John’s Day. In the Vosges region and in the Southern part of Meurthe-et-Moselle, this huge bonfire is named “chavande”.
The day of sun solstice is called Sommersonnenwende in German. On June 20, 1653 the Nuremberg town council issued the following order: “Where experience herefore have shown, that after the old heathen use, on John’s day in every year, in the country, as well in towns as villages, money and wood have been gathered by young folk, and there upon the so-called sonnenwendt or zimmet fire kindled, and thereat winebibbing, dancing about the said fire, leaping over the same, with burning of sundry herbs and flowers, and setting of brands from the said fire in the fields, and in many other ways all manner of superstitious work carried on — Therefore the Hon. Council of Nürnberg town neither can nor ought to forbear to do away with all such unbecoming superstition, paganism, and peril of fire on this coming day of St. John.”
Bonfires are still a custom in many areas of Germany. People gather to watch the bonfire and celebrate solstice.
According to Eastern Orthodox tradition the eve of the day of the Nativity of John the Baptist is celebrated with festivals in many towns and villages, both in the mainland and in the Greek isles. Traditionally the midsummers celebration is called Klidonas (Κλήδονας) meaning sign or oracle, and was considered a time when unmarried girls would discover their potential mates through a ritual. It is also customary to this day to burn the Mayday wreaths that are used to decorate the doors of the houses for the previous two months, in large communal bonfires, accompanied by music, dancing and jumping over the flames. It takes place on May 30 and May 31.
On June 21 Hungarians celebrate “Saint Ivan’s Night” (Szentiván-éj) (Iván derived from the Scandinavian form of Ivar, translated as Jovános, Ivános, Iván in Hungarian). The whole month of June was once called Month of St. Ivan until the 19th century. Setting fires is a folklore tradition this night. Girls jumped over it, while boys watched the spectacle. Most significant among the customs of the summer is lighting the fire of Midsummer Night (szentiváni tűzgyújtás) on the day of St. John (June 24), when the sun follows the highest course, when the nights are the shortest and the days the longest. The practice of venerating St. John the Baptist developed in the Catholic Church during the 5th century, and at this time they put his name and day on June 24. Naturally, the summer solstice was celebrated among most peoples, so the Hungarian’s may have known it even before the Conquest. Although the Arab historian Ibn Rusta speaks of the Hungarian’s fire worshipping, we so far have no data that could connect it to this day. At any rate, in the Middle Ages it was primarily an ecclesiastical festivity, but from the 16th century on the sources recall it as a folk custom. The most important episode of the custom is the lighting of the fire.
The custom survived longest and in the most complete form in the northwestern part of the linguistic region, where as late as the 1930s they still lit a Midsummer Night fire. The way of arranging the participants by age and by sex has suggested the possibility that these groups sang by answering each other, but there are hardly any remnants that appear to support this possibility. People jumped over the fire after they lit it. This practice is mentioned as early as the 16th century, although at that time in connection with a wedding; still, it is called “Midsummer Night fire”. The purpose of jumping over the fire is partly to purify, partly because they believed that those whose jump is very successful will get married during the following carnival.
Tiregān is one of ancient Iranian festival coinciding with the mid summer festivals, another midsummer festival is Gilaki Bal Nowrooz which is held in the north of Iran.
Bal Nowrooz, meaning ‘the fire of Nowrooz’, is the name of a festival celebrated on the first day of ‘Our Nowrooz’ and this is the first day of Daylaman New Year.
Lighting the fire, thanking God for his blessings and crops, and praying for the peace of the souls of the dead were parts of this ancient Iranian tradition. This ceremony coincides with harvesting in Gilan.
On the first day of ‘Our Nowrooz’, the newly wed couples who have married in the past year, are given white horses to ride up to the foot of the mountain. As the brides and grooms reach the mountain foot, a yellow cow is set free, as a sign of happiness and abundance for the new couples.
Many towns and cities have ‘Midsummer Carnivals’ with fairs, concerts and fireworks either on or on the weekend nearest to Midsummer. In rural spots particularly the northwest, bonfires are lit on hilltops. This tradition harks back to pagan times and is now associated with “St. John’s Night”. The Irish Environmental Protection Agency, after much initial upset in the west of Ireland, has an exemption for the burning of fires outdoors during midsummer night. Traditionally the longest day of the year in Ireland falls on June 21.
In Italy there is the San Giovanni’s day (Saint John).
The feast of Saint John the Baptist has been celebrated in Florence from medieval times, and certainly in the Renaissance, with festivals sometimes lasting three days from 21 to 24 June. Such celebrations are held nowadays in Cesena from June 21 to 24, also with a special street market. Saint John the Baptist is the patron saint of Genoa, Florence and Turin where a fireworks display takes place during the celebration on the river. In Turin Saint John’s cult is also diffused since medieval times when the city stops to work for two days and people from the surroundings comes to dance around the bonfire in the central square. Nowadays Saint John is the patron saint of Turin and he is celebrated on June 24 which is a city public holiday.
Italian neopagans usually celebrates the Mid Summer with rites, dances and festivals all around the country.
In Jersey most of the former midsummer customs are largely ignored nowadays. The custom known as Les cônes d’la Saint Jean was observed as late as the 1970s – horns or conch shells were blown. Ringing the bachîn (a large brass preserving pan) at midsummer to frighten away evil spirits survived as a custom on some farms until the 1940s and has been revived as a folk performance in the 21st century.
In Latvia, Midsummer is called Jāņi also called John’s Celebration (Jānis being Latvian for John ) or Līgo svētki (svētki = festival). It is a national holiday celebrated from the night of June 23 through June 24 on a large scale by almost everyone in Latvia and by people of Latvian origin abroad. Celebrations consist of a lot of traditional and mostly pagan elements – eating Jāņi cheese (special recipe with caraway seeds), drinking beer, baking pīrāgi, singing hundreds of Latvian folk songs dedicated to Jāņi, burning bonfires to keep light all through the night and jumping over it, wearing wreaths of flowers (for women) and oak leaves (for men) together with modern commercial products and ideas. There are tens and hundreds of different beliefs and traditions all over Latvia on what should be done on that day for good harvest, for predicting the future, for attracting your future spouse etc. People decorate their houses and lands with birch or sometimes oak branches and flowers as well as leaves, especially fern. In rural areas livestock is also decorated. In modern days small oak branches with leaves are attached to the cars in Latvia during the festivity. Jāņi has been a strong aspect of Latvian culture throughout history, originating in pre-Christian Latvia as an ancient fertility cult.
In the western town of Kuldīga, revellers mark the holiday by running naked through the town at three in the morning. The event has taken place since 2000. Runners are rewarded with beer, and police are on hand in case any “puritans” attempt to interfere with the naked run.
Midsummer is commonly called John’s Day (Joninės) in Lithuania, and is also known as Saint Jonas’ Festival, Rasos (Dew Holiday), Kupolė, Midsummer Day and St. John’s Day. It is celebrated in the night from the 23rd of June to the 24th of June and on the 24th June. The traditions include singing songs and dancing until the sun sets, telling tales, searching to find the magic fern blossom at midnight, jumping over bonfires, greeting the rising midsummer sun and washing the face with a morning dew, young girls float flower wreaths on the water of river or lake. These are customs brought from pagan culture and beliefs. The latter Christian tradition is based on the reverence of Saint John. Lithuanians with the names Jonas, Jonė, Janina receive many greetings from their family, relatives and friends.
As in Denmark, Sankthansaften is celebrated on June 23 in Norway. The day is also called Jonsok, which means “John’s wake”, important in Roman Catholic times with pilgrimages to churches and holy springs. For instance, up until 1840, there was a pilgrimage to the Røldal Stave Church in Røldal (southwest Norway) whose crucifix was said to have healing powers. Today, however, Sankthansaften is largely regarded as a secular or even pre-Christian event.
In most places, the main event is the burning of a large bonfire. In Western Norway, a custom of arranging mock weddings, both between adults and between children, is still kept alive. The wedding was meant to symbolize the blossoming of new life. Such weddings are known to have taken place in the 1800s, but the custom is believed to be older.
It is also said that, if a girl puts flowers under her pillow that night, she will dream of her future husband.
Especially in northern Poland – the Eastern Pomeranian and Kashubian regions – midsummer is celebrated on June 23. People dress in traditional Polka dress, and girls throw wreaths made of flowers into the Baltic Sea, and into lakes or rivers. The midsummer day celebration starts at about 8:00 p.m. and lasts all night until sunrise. People celebrate this special day every year and call it Noc Świętojańska which means St. John’s Night. On that day in big Polish cities (like Warsaw and Kraków) there are many organized events, the most popular event being in Kraków, called the Wianki, which means wreaths. In many parts of Poland the Summer solstice is celebrated as Kupala Night.
In Portugal, Midsummer festivities are included in what is known today as Santos Populares (Popular Saints celebrations), now corresponding to different municipal holidays: St. Anthony’s Day in Lisbon and Vila Real (June 13), Festa de São João do Porto (St. John’s Day) in Porto, Braga, Figueira da Foz, Vila do Conde, and Almada (June 24), St. Peter’s day in Seixal, Sintra, Póvoa de Varzim, and Barcelos (June 29).
Saints’ days are full of fun and merriment. The streets are decorated with balloons and arches made out of brightly colored paper; people dance in the city’s small squares, and altars, dedicated to the saints, are put up as a way of asking for good fortune. These holidays are days of festivities with good food and refreshments, people eat Caldo verde (cabbage and potato soup), Sardinha Assada (grilled sardines), bread and drink red wine and água-pé (grape juice with a small percentage of alcohol).
In Lisbon, in Avenida da Liberdade, there are the Marchas, a parade of folklore and costumes of the inhabitants from the city’s different traditional quarters, with hundreds of singers and dancers and a vast audience applauding their favorite participants. As St. Anthony is the matchmaker saint, it is still the tradition in Lisbon to celebrate multiple marriages (200 to 300) and still following the tradition, if you are attracted to someone, one can declare themself in the heat of the festivities by offering to the loved person a manjerico (a flower-pot with a sweet basil plant) and a love poem.
In Porto and Braga St. John’s is a festival that is lived to the full in the streets, where anything is permitted. People carry a plant of flowering leek (alho-porro, which has a pungent smell) with them, and run it over the face of other people. Starting in 1963, people have also carried a small plastic hammer which they use to bang their neighbors over the head. The tradition is that St. John was a scalliwag in his youth and the people hit him on the head with the garlic saying “return to the right path”. There is also dancing, while the highlight of the night is the firework display over the River Douro (in Porto) and down Avenida da Liberdade (in Braga). Across the country the traditional midsummer bonfire is also built, and following an ancient pagan tradition, revelers try to jump over the bonfire, this in order to gain protection during the rest of the year.
In Póvoa de Varzim, a traditional fisher town, midsummer was celebrated during St. John’s day, but most festivities were changed to Saint Peter’s Day in the 1960s, as the day was declared a municipal holiday. Póvoa de Varzim’s Saint Peter Festival keeps traditional midsummer elements, such as the bonfire, the celebrations occur in the streets and include the rusgas, in which inhabitants of one quarter (bairro) visit in a parade other neighborhoods in the evening of June 28. Women are dressed as tricana (women dressed in a traditional costume with a sensual walking style). Each neighborhood has its own festival and colors for identification. In the 21st century, younger population although participating strongly in this festival, now use contemporary ways to celebrate it, such as the very popular Saint Peter raves in the waterfront.
In Romania, the Midsummer celebrations are named Drăgaica or Sânziene. Drăgaica is celebrated by a dance performed by a group of 5–7 young girls of which one is chosen as the Drăgaica. She is dressed as a bride, with wheat wreath, while the other girls, dressed in white wear a veil with bedstraw flowers. Midsummer fairs are held in many Romanian villages and cities. The oldest and best known midsummer fair in Romania is the Drăgaica fair, held in Buzău between 10 and 24 June every year. There are many superstitions related to this day, particularly those involving marriage or death. The term Sânziene originates in the Latin “Sancta Diana”, and superstitions relating to this day are mainly erotic in nature, referring to young girls and their marriage prospects.
Ukraine and Russia
Ivan Kupala was the old Kyiv Rus’ name for John the Baptist. Up to the present day, the Rus’ Midsummer Night (or Ivan’s Day) is known as one of the most expressive Kyiv Rus’ folk and pagan holidays. Ivan Kupala Day is the day of summer solstice celebrated in Ukraine and Russia on June 23 NS and July 6 OS. Before the day was named for St John, this was a celebration of a pagan fertility rite involving bathing in water. Since St John the Baptist’s birth is celebrated at this time, some elements of Kupala’s pagan origins were seen to be roughly synonymous with Christian meanings, most notably the parallel of Baptism as cleansing from sins, so the holiday in a Christian-modified form has been accepted into the Orthodox Christian calendar. In modern times, due to increasing secularization, it is possible to find Kupala being celebrated in a manner closer to its pagan roots.
Many rites of this holiday are connected with water, fertility and autopurification. The girls, for example, would float their flower garlands on the water of rivers and tell their fortunes from their movement. Lads and girls would jump over the flames of bonfires. Nude bathing is likewise practiced. Nights on the Eve of Ivan Kupala inspired Modest Mussorgsky to create his Night on Bald Mountain. A prominent Ivan Kupala night scene is featured in Andrei Tarkovsky’s film Andrei Rublev. Also, in Saint Petersburg the White Nights Festival is also predominantly connected with water.
The Yakut people of the Sakha Republic celebrate a solstitial ceremony, Ysyakh, involving tethering a horse to a pole and circle dancing around it. Betting on Reindeer or horse racing would often take place afterward. The traditions are derived from Tengriism, the ancient sun religion of the region which has since been driven out by the Russian empire, Russian Orthodox Church and finally the Communist Party. The traditions have since been encouraged.
In Slovenia so called Kresna noč used to be celebrated on June 21., but during Jugoslavia holiday was changed with maj. 1, international workers day. Kresna noč used to be connected with Slavic god Kresnik, who was later replaced by St. John the Baptist.
Ivanjdan is celebrated on July 7, according to the Serbian Orthodox Church. Saint John (Sveti Jovan) is known by the name Igritelj (dancer) because it is thought the sun is dancing on this day. Among traditions are that girls watch the sunrise through their wreath, to become red as the sun, towards the evening in the heights, Ivanjske vatre (kresovi, bonfire) are lit, and dancing and singing takes place. It is a tradition for people to become Godfathers and blood brothers on this day, as John is a symbol of character and rectitude.
The traditional midsummer party in Spain is the celebration in honour of Saint John the Baptist (Spanish: San Juan, Catalan and Valencian: Sant Joan, Galician: San Xoán, Asturian: San Xuan) and takes place in the evening of June 23 St John’s Eve. It is common in many areas of the country. In some areas, bonfires are traditionally named tequeos, which means people of the dance. Parties are organized usually at beaches, where bonfires are lit and a set of firework displays usually take place. On the Mediterranean coast, especially in Catalonia and Valencia, special foods such as coca de Sant Joan are also served on this occasion. In Alicante, since 1928, the bonfires of Saint John were developed into elaborate constructions inspired by the Falles, or Fallas, of Valencia.
Midsummer tradition is also especially strong in northern areas of the country, such as Galicia, Asturias and Cantabria where one can easily identify the rituals that reveal the pagan beliefs widespread throughout Europe in Neolithic times. These beliefs pivot on three basic ideas: the importance of medicinal plants, especially in relation to health, youth and beauty; the protective character of fire to ward men off evil spirits and witches and, finally, the purifying, miraculous effects of water. What follows is a summary of Galician traditions surrounding St. John’s festival in relation to these three elements.
Medicinal plants: Traditionally, women collect several species of plants on St. John’s eve. These vary from area to area, but mostly include fennel, different species of fern (e.g. dryopteris filix-mas, osmunda regalis), rue (herb of grace, ruta graveolens), rosemary, dog rose (rosa canina), lemon verbena, St John’s wort (hypericum perforatum), mallows (malva sylvestris), laburnum, foxgloves (digitalis purpurea) and elder flowers. In some areas, these are arranged in a bunch and hung in doorways. In most others, they are dipped in a vessel with water and left outside exposed to the dew of night until the following morning (o dia de San Xoan -St. John’s day), when people use the resulting flower water to wash their faces.
Water: Tradition holds it that the medicinal plants mentioned above are most effective when dipped in water collected from seven different springs. Also, on some beaches, it was traditional for women who wanted to be fertile to bathe in the sea until they were washed by 9 waves.
Fire: Bonfires are lit, usually around midnight both on beaches and inland, so much so that one usually cannot tell the smoke from the mist common in this Atlantic corner of Iberia at this time of the year, and it smells burnt everywhere. Occasionally, a dummy is placed at the top, representing a witch or the devil. Young and old gather around them and feast mostly on pilchards, potatoes boiled in their skins and maize bread. When it is relatively safe to jump over the bonfire, it is done three times (although it could also be nine or any odd number) for good luck at the cry of “meigas fora” (witches off!).It is also common to drink Queimada, a beverage resulting from setting alight Galician grappa mixed with sugar, coffee beans and pieces of fruit, which is prepared while chanting an incantation against evil spirits.
Raising and dancing around a maypole (majstång or midsommarstång) is an activity that attracts families and many others. Greenery placed over houses and barns were supposed to bring good fortune and health to people and livestock; this old tradition of decorating with greens continues, even though most don’t take it seriously. To decorate with greens was called att maja (to may) and may be the origin of the word majstång, maja coming originally from the month May, or vice versa. Other researchers say the term came from German merchants who raised the maypole in June because the Swedish climate made it impossible to find the necessary greens and flowers in May, and continued to call it a maypole. Today, however, it is most commonly called a “midsommarstång” (literally midsummer pole).
In earlier times, small spires wrapped in greens were erected; this probably predates the maypole tradition, which is believed by many to have come from the continent in the Middle Ages. Midsummer is also sprung from pagan rites, it has a lot to do with Freyja and Freyr which has a phallic symbol, and during the Viking age there were rituals centered around this, as a worshipping of fertility and a rich harvest, which is the older meaning of the celebration and the German merchant influence has very little to do with it overall.
In Great Britain from the 13th century, Midsummer was celebrated on Midsummer Eve (St. John’s Eve, June 23) and St. Peter’s Eve (June 28) with the lighting of bonfires, feasting and merrymaking.
In late 14th-century England, John Mirk of Lilleshall Abbey, Shropshire, gives the following description: “At first, men and women came to church with candles and other lights and prayed all night long. In the process of time, however, men left such devotion and used songs and dances and fell into lechery and gluttony turning the good, holy devotion into sin.” The church fathers decided to put a stop to these practices and ordained that people should fast on the evening before, and thus turned waking into fasting.
Mirk adds that at the time of his writing, “…in worship of St John the Baptist, men stay up at night and make three kinds of fires: one is of clean bones and no wood and is called a “bonnefyre”; another is of clean wood and no bones, and is called a wakefyre, because men stay awake by it all night; and the third is made of both bones and wood and is called, “St. John’s fire” (Festial 182).” These traditions largely ended after the Reformation, but persisted in rural areas up until the 19th century before petering out.
Other Midsummer festivities had uneasy relations with the Reformed establishment. The Chester Midsummer Watch Parade, begun in 1498, was held at every Summer Solstice in years when the Chester Mystery Plays were not performed. Despite the cancellation of the plays in 1575, the parade continued; in 1599, however, the Lord Mayor ordered that the parades be banned and the costumes destroyed. The parade was permanently banned in 1675.
Traditional Midsummer bonfires are still lit on some high hills in Cornwall (see Carn Brea and Castle an Dinas on Castle Downs). This tradition was revived by the Old Cornwall Society in the early 20th century. Bonfires in Cornwall were once common as part of Golowan, which is now celebrated at Penzance, Cornwall. This week long festival normally starts on the Friday nearest St John’s Day. Golowan lasts several days and culminates in Mazey Day. This is a revival of the Feast of St John (Gol-Jowan) with fireworks and bonfires.
June 24, Midsummer Day, the feast of St. John the Baptist, is one of the quarter days in England. In recent years on the Summer Solstice, English Heritage has run a “Managed Open Access” to Stonehenge for the Summer Solstice celebrations.
Midsummer festivals are celebrated throughout Scotland, notably in the Scottish Borders where Peebles holds its Beltane Week. The Eve of St. John has special magical significance and was used by Sir Walter Scott as the title, and theme, for a pseudo-ballad poem. He invented a legend in which the lady of Smailholm Tower, near Kelso, keeps vigil by the midnight fires three nights in a row (see above) and is visited by her lover; but when her husband returns from battle, she learns he slew that lover on the first night, and she has been entertained by a very physical ghost.
In Wales it is called Gŵyl Ifan, or Gŵyl Ifan Ganol Haf (St John’s of Midsummer) to distinguish it from Gŵyl Ifan Ganol Gaeaf (St John’s of Midwinter, the feast of John the Evangelist). Great agricultural fairs used to be held at this time, along with merriment and dancing. A bonfire was also kept this night. With the advent of non-conformist beliefs on the Welsh socio-political culture, this (among so many other similar festivals) suffered greatly, and its observance finally died out in SE Wales by the end of the 19th century. However, since 1977, a folk-dance revival started in Cardiff, and is held now annually on this feast day.
Midsummer celebrations held throughout the United States are largely derived from the cultures of immigrants who arrived from various European nations since the 19th century.
As the state of Alaska, northernmost state in the nation, straddles the Arctic Circle, midsummer is a time when most of the state is in daylight or civil twilight the entire day. The Midnight Sun Game is an annual tradition in the city of Fairbanks, in which a regulation game of baseball is played at 10:30 p.m. local time, through the midnight hour, with no artificial lighting.
Tucson has announced its inaugural Earthwalk Solstice celebration, with sister events in San Francisco, Jerusalem, and other communities around the world. The event features a walk through a giant labyrinth, musicians, healers, ceremony, etc.
Since 1974, Santa Barbara has hosted an annual Summer Solstice celebration, typically on the weekend of or the weekend after the actual solstice. It includes a festival and parade.
Geneva hosts a Swedish Day (Swedish:Svenskarnas Dag) festival on the third Sunday of June. The event, featuring maypole-raising, dancing, and presentation of an authentic Viking ship, dates back to 1911.
In Kaleva, Juhannus is celebrated annually on or near the Summer Solstice by Gathering at the Village Roadside Park. Traditionally Pannukakku (Finnish Oven Baked Pancake) and strawberry shortcake is enjoyed followed by a bonfire or kokko. Kaleva was founded in 1900 by Finnish immigrants.
The NYC Swedish Midsummer celebrations in Battery Park, New York City, attracts some 3,000–5,000 people annually, which makes it one of the largest celebrations after the ones held in Leksand and at the Skansen Park in Stockholm. Sweden Day, a Midsummer celebration which also honors Swedish heritage and history, has been held annually on the sound in Throgs Neck in New York City since 1941. Swedish Midsummer is also celebrated in other places with large Swedish and Scandinavian populations, such as Rockford, Illinois, Chicago, Minneapolis, Minnesota, and Lindsborg, Kansas. The Swedish “language village” (summer camp) Sjölunden, run by Concordia College in Minnesota, also celebrates Midsummer.
The Seattle neighborhood of Fremont puts on a large Summer Solstice Parade and Pageant, which for many years has controversially included painted naked cyclists. In St. Edwards Park in Kenmore, the Skandia Folkdance Society hosts Midsommarfest, which includes a Scandinavian solstice pole.
A solstitial celebration is held on Casper Mountain at Crimson Dawn park. Crimson Dawn is known in the area for the great stories of mythical creatures and people that live on Casper Mountain. The celebration is attended by many people from the community, and from around the country. A large bonfire is held and all are invited to throw a handful of red soil into the fire in hopes that they get their wish granted.
As forms of Neopaganism can be quite different and have very different origins, these representations can vary considerably, despite the shared name. Some celebrate in a manner as close as possible to how they believe the Ancient Pagans observed the tradition, while others observe the holiday with rituals culled from numerous other unrelated sources, the Germanic culture being just one of the sources used. In Neo-druidism, the term Alban Hefin is used for the summer solstice. The name was invented by the late 18th century Welsh Romantic author and prolific literary forger Iolo Morganwg.
Midsummer, or Litha, is part of the reconstructed Germanic calendar used by some Germanic Neopagans. In modern times, Litha is celebrated by neopagans who emphasize the reconstruction of Anglo-Saxon Germanic paganism.