Gabija (also known as Gabieta, Gabeta) is the goddess of fire and hearth in the Lithuanian mythology. She is the protector of home and family, provider of happiness and fertility.[1] Her name is derived from gaubti (to cover, to protect)[1] or from St. Agatha (Russian: Gafiya).[2] Gabija is only mentioned in a list of Lithuanian gods by Jan Łasicki (published in 1615) and later encountered in Lithuanian folklore.[2]
Gabija could take zoomorphic forms of a cat, stork or rooster,[1] or she could appear as a woman clothed in red.[3] The fire of Gabija was greatly respected and cared for like a living creature. People would feed Gabija by offering bread and salt.[1] Fire had to be laid to bed – women would cover charcoal with ashes every evening so that fire would not wander around.[1] Just as Gabija was the protector of the house, mother of the household was the protector of fire.[4] Sometimes a bowl of clean water would be left near the hearth so that Gabija could wash herself.[3] If angered, Gabija would "go for a walk" burning the house. Much folklore describes ill fate of those who offended Gabija by stomping, spitting, or urinating on fire.[3]
From: Wiki
Gabija could take zoomorphic forms of a cat, stork or rooster,[1] or she could appear as a woman clothed in red.[3] The fire of Gabija was greatly respected and cared for like a living creature. People would feed Gabija by offering bread and salt.[1] Fire had to be laid to bed – women would cover charcoal with ashes every evening so that fire would not wander around.[1] Just as Gabija was the protector of the house, mother of the household was the protector of fire.[4] Sometimes a bowl of clean water would be left near the hearth so that Gabija could wash herself.[3] If angered, Gabija would "go for a walk" burning the house. Much folklore describes ill fate of those who offended Gabija by stomping, spitting, or urinating on fire.[3]
From: Wiki
Gabija is the Hearth Fire Goddess – and all rituals start with offerings made to Gabija. She is tended by women only, given offerings by women only and banked at night by women only. She is one of several deities in which a large collection of women-only rituals exist. Just as Žemyna, Gabija must be carefully tended, since she provides the heat for cooking and the warmth for the house. Fire was one of the most sacred of elements to Lithuanians (the Greeks called us Fire-Worshippers). Gabija is always to be banked with pure water. It is believed that any impurities would get into Gabija’s eyes, therefore the water has to be as pure as possible, to keep from hurting her. If hurt Gabija would retaliate, by burning down the house.
A fire can never go out in the hearth, just quietly banked for the night. Only once a year could the fire be put out, during the time of Rasa or Jonines. During the Summer Solstice the sacred fire must be gotten from the spiritual centre of Lithuania. Long human chains existed, carrying the fire around the Lithuanian countryside.
The sacred cult of Gabija with its prehistoric roots has survived to this present. She has evolved through ornithomorphic, zoomorphic (cat) and anthropomorphic portrayals (red clothed woman, sometimes winged).
The name Gabija is derived from the verb “apgaubti”, to cover up. This refers to the process of putting Gabija to bed by carefully banking the coals and ashes for the night and uttering prayers that ask her to “stay put” and not wander. This was an important duty of the Lady of the House to perform.
Traditionally she is fed with salt and food. If a bit of salt or food falls into the fire while the woman is cooking she will say “Gabija buk pasotinta” – Gabija be satiated.
The Hearth Fire is the focus of all family rituals and rites of passage. Each ritual begins with invoking her presence without which rites would be possible. She accepts the sacrifices and acts as a mediator and messenger to the Other Deities. Gabija is not the reserved, passive maiden aunt archetype of Vesta or Hestia. Gabija is the vital centre of each temple, grove and home. She is the flaming symbol of all that which is truly alive, and deity and power to be treated with the utmost respect.
As the population grew a class of priestesses arose – Vaidelutės. They tended the sacred flame that burned for the “tauta”. Relieved of family duties and working in pairs, they tended the fire, as well as fed and cared for the Sacred Serpents (Zalciai).
From: here
A fire can never go out in the hearth, just quietly banked for the night. Only once a year could the fire be put out, during the time of Rasa or Jonines. During the Summer Solstice the sacred fire must be gotten from the spiritual centre of Lithuania. Long human chains existed, carrying the fire around the Lithuanian countryside.
The sacred cult of Gabija with its prehistoric roots has survived to this present. She has evolved through ornithomorphic, zoomorphic (cat) and anthropomorphic portrayals (red clothed woman, sometimes winged).
The name Gabija is derived from the verb “apgaubti”, to cover up. This refers to the process of putting Gabija to bed by carefully banking the coals and ashes for the night and uttering prayers that ask her to “stay put” and not wander. This was an important duty of the Lady of the House to perform.
Traditionally she is fed with salt and food. If a bit of salt or food falls into the fire while the woman is cooking she will say “Gabija buk pasotinta” – Gabija be satiated.
The Hearth Fire is the focus of all family rituals and rites of passage. Each ritual begins with invoking her presence without which rites would be possible. She accepts the sacrifices and acts as a mediator and messenger to the Other Deities. Gabija is not the reserved, passive maiden aunt archetype of Vesta or Hestia. Gabija is the vital centre of each temple, grove and home. She is the flaming symbol of all that which is truly alive, and deity and power to be treated with the utmost respect.
As the population grew a class of priestesses arose – Vaidelutės. They tended the sacred flame that burned for the “tauta”. Relieved of family duties and working in pairs, they tended the fire, as well as fed and cared for the Sacred Serpents (Zalciai).
From: here
Gabija (pronounced GA-bee-jah) is the Lithuanian Goddess of fire and the hearth. As Gabjauja, she was also Goddess of corn and other grains. When a follower laid out a fire or a meal, they would give an offering to Gabija as well—water for a fire, and beer for a meal. Gabija’s fire protected the home from thieves and demons, and could only be put out with pure water. With the advent of Christianity, Gabija was identified with St. Agnes. Her name is also seen as Gabieta or Gabeta.
From: here
From: here
Gabija: Gabija is Goddess of the Hearth fire. She is tended by women only, given offerings by women only and banked at night by women only. She was one of several deities in which a large collection of women-only rituals exists. Just as Zemyna, Gabija must be carefully tended, since she provides the heat for cooking and the warmth for the house. Fire was one of the most sacred of elements to Lithuanians, and Gabija was banked with pure water. It was believed that any impurities would get into Gabija’s eyes, therefore the water had to be as pure as possible, to keep from hurting her. As well, if she were hurt, she would retaliate, by burning the house.
A fire could never go out in the hearth, just quietly banked for the night. Only once a year could the fire be put out, during the time of Rasa. During the period of Rasa, the sacred fire must be gotten from the spiritual centre of Lithuania. Long human chains existed, carrying the fire around the Lithuanian countryside.
A fire could never go out in the hearth, just quietly banked for the night. Only once a year could the fire be put out, during the time of Rasa. During the period of Rasa, the sacred fire must be gotten from the spiritual centre of Lithuania. Long human chains existed, carrying the fire around the Lithuanian countryside.
Lithuanian goddess of the household hearth fire. Women, who propitiated her with offerings such as salt thrown into the fire, tended the hearth to ensure its fire did not go out except once a year during the time of Rasa ('Dew', the 14-day festival leading up to the summer solstice). Then, starting from a sacred central fire, women would pass the new fire from house to house across the country.
She complimented Gabjauja, the fire in the threshing barn (jauja). These fire goddesses also protected the family and the farm, the cattle and women’s chores in the whole.
From: here
She complimented Gabjauja, the fire in the threshing barn (jauja). These fire goddesses also protected the family and the farm, the cattle and women’s chores in the whole.
From: here
The fire ritual
The Fire Ritual is the most important ritual in the Baltic religion.
"To this very day fire is sacred to all Lithuanians. No other phenomenon fits religion so well as fire. Only the flame turns wisdom to the path of spirituality" wrote the prominent Lithuanian philosopher, Vydunas.
During every traditional Baltic holiday a fire (ugnis) is lit, whether such is in an altar or bonfire, or by candle. Fire is the most important symbol of Lithuanian traditions. During ancient times, the Baltic people were known as fire worshipers. The Eternal Flame burned at Sventaragis Valley at the very center of Vilnius. Every household had a hearth, which was particularly respected by each member of the family, but cared for and safeguarded by the mother. The fire had greater meaning than merely the source of light and warmth. It symbolized the unbroken lifeline of the family and its ancestry. The Eternal Flame of the community served to unify not only its immediate members, but was also the unifying link with ancestors who had long since died and were now with the Gods. It was believed that numerous generations of the dead continued to live on at the hearth of the fire.
"Throughout all of Lithuania, people held fire to be sacred. Thus it was required to honour it and behave before it with respect. Coals had to be closely accumulated. Fire could be extinguished only with cold and clean water. Fire was not to be insulted. It was not to be harmed nor polluted. People were not to spit into fire, nor was it permitted to kick it or to stomp upon it. All that was considered sinful, and any such actions were sure to invite punishment, either while the person was still alive or after their death" (J. Balys, Lietuviu Tautosakos Lobynas (Treasure Chest of Lithuanian Folklore), 1951, pg.39).
"No live coals nor smouldering ashes were to be extinguished on holiday days for that was considered a sin – it was necessary to wait until the fire burned out on its own accord."(Salakas). "When salt is sprinkled on the fire and it begins to crackle, it is said: 'Sacred Gabija, be nourished.' " The expression "to make the bed for the fire" – meant that it was to be carefully edged and ashes poured around delicately (Laukuva).
"When the fireplace was being lit at home, everyone had to remain quiet and were not to turn away, even in the event they were to hear someone calling" (1854 by A. Kirkoras). A cup of clean water was to be placed near to the fire, in order that "the beloved little fire would have the means to wash itself." Ugnis, the fire, is honored in all Lithuanian celebrations and rites. When Ugnis is fed salt, it is said: "Sacred Gabija, be satiated."
To "make a bed" for the fire – means to set her up nicely, surrounded by stones, and cover her in ashes – "Sacred Gabija, forged – may you lay, kindled – may you shine!" A cup of pure water is placed near the fire, so that "Ugnis may wash herself." "Ugnis Gabija, gathered – may you sleep, uncovered – may you shine, and always be a helper of mine." "Ugnele, Ramute, sacred Gabija, help us." (Marijampole) "Ugnute, Ramute, sacred Gabija, our calmer, be still, be rapid. For ages and forever." (Marijampole) Here are the words of prominent Lithuania phylospher Vydunas:
The name Gabija is derived from the verb apgaubti, to cover up. This refers to the process of putting Gabija to bed by carefully banking the coals and ashes for the night and uttering prayers that entreat her to "stay put" and not to wander. This was an important duty of the mistress of the home, each evening. Repeating the prayers taught to her by her mother, she would carefully and lovingly cover the coals. To be neglectful or careless in this task would mean disaster for her home and loved ones, for under no circumstances was Gabija to be treated with disrespect or neglected. If angered, she would go "for a walk" leaving destruction in her path.
Gabija is "fed" traditionally with salt and numerous food offerings. If a bit of salt or food falls into fire while woman is cooking, she will say: "Gabija, be satisfied".
Prayers ask Gabija to live with us in peace and to stay put. It is customary to leave a bowl of clean water by the hearth, in case Gabija feels inclined to wash, saying: "Bathe and rest, Fiery One".
Should it be necessary to extinguish the flames, it can only be done by using clean water. Fire has eyes; thus no impurities can be thrown into the flames. Much folklore attests to the dire consequences for those who spit or stomp on her. Stray coals must be carefully retrieved and placed again in the hearth or stove.
The hearth fire was the focus of all family rituals and rites of passage with the head woman or male elder presiding. Lithuanians begin each ritual invoking her presence without which the rites would not be possible. She accepts the sacrifices and acts as a mediator and messenger to other deities. Her healing, protective and purifying powers are well documented in many other Indo-European societies. Here is not the reserved, passive, maiden aunt archetype of Vesta or Heslia. Gabija is the vital centre if each temple, grove and home. She is the flaming symbol of all that is truly alive on that planet and a deity and power to be treated with the utmost respect.
As population grew, a class of priestesses, known as vaidilutes, attended to the sacred eternal flame that burned for the family, for the tribe and, entirely, for the nation.
A set of days at the beginning of February are dedicated to the Goddess and the renewal of fire, the awakening of homestead gods.
February 2nd is the day of Perkunas. Visinski wrote about the Samogitian customs on this day. They would wrap a small wax candle, "perkunine", (candle of Perkunas), made with a thick linen thread with wax, wrapping it about the peace of wood. This type of "wrapped candle" can be made by simple wrapping a linen thread. It symbolizes the life (the linen thread), the power of the everlasting fire. The candle of Perkunas is lit near dying person, during funerals, or for protection from thunderstorms and other perils.
February 5th is the day of Gabija. Gabija is the guardian of the home hearth. Sacrifices of power to Gabija are bread, salt, water. To bless by fire – a "Perkunine" candle is carried thrice around the table and around the hearth. Then each family member is blessed with fire in the shape of a cross (sign of Perkunas) – holding it at the forehead, the back of the head, and under each ear. Such a ritual is known as strengthening by fire.
The fire for rituals was lit either on a hearth of stone or on an altar. Good oak logs were to be selected with care for the fire. A sutartine (archaic round refrain song) was chanted while lighting the fire:
Fire in calendar holidays
The worshiping of fire, the fire rituals are observed in calendar and family holidays. Two important holidays – Kucios and Kaledos – mark the end of the year – when the world returns to darkness and non-existence. However, as death begets birth, the two holidays also herald the rebirth of nature and the return of the sun. The Lithuanians distinguish the two subsequent days, now celebrated on 24 and 25 December with a variety of ritual customs.
Indo-European cultures traditionally greet the New Year with rituals and tales that reenact and relate the creation of the world.
Adults begin their preparation for Kucios and Kaledos by placing a cherry twig in water on the day when bears start to hibernate, which is the first day of winter according to folklore. The twigs sprout roots in time for the holiday. Children play games symbolizing the planting of crops such as the one wherein girls imitate sowing, by strewing hemp seeds, which prompts dreams about future husbands.
The ancient calendar feast days are special because they help man experience the main segments of life: birth – maturity – old age – death. Such calendar helps man realize and live through the circle of life, all the while preparing for the trip to the other side. Folk calendar songs and rites reveal the secrets of the circle of life. Creation of the world and its dispersion, is celebrated in an ancient Lithuanian Christmas song:
The solemn feast of Kucios unites the living with the dead as well as all forms of life: people and animals. The house requires special preparation. The family hangs up an iconic "grove:" birds made of wood- straw or egg shells surrounding a straw sun. This grove as well as a multitude of burning candles invokes the souls of the dead (vele) who sit at a small table with bread, salt, and Kucia on it. The Kucia contains many traditional grains which symbolize regeneration: cooked wheat, barley, peas, beans, rye, poppy seeds, hemp seeds, etc. mixed with nuts and honey water. The Kucia feeds the souls of the ancestors. as well as the living. The living sit at another table, covered with hay and a table cloth. In earlier days, hay also used to cover the floor. Symbols of the life force, which sustain the human world, decorate the main table. This includes a bundle of unthrashed rye, which the family used the next day to bind around its apple trees.
Kucios, an exclusively nocturnal celebration, begins when the evening star appears in the sky. Before gathering at the ritual table, everybody bathes in saunas, makes up with their neighbors, and forgives their enemies. In olden days, the head of the household, wearing high black boots, a large black sash (juosta), and a prominent black hat – used to circle the farmstead three times. He would approach the house door after evervbody else had entered. To the question "Who is there?", he answered "Dearest God (Dievulis) with the Kucia begs admittance".
Once the family gathers, the eldest member (man or woman) says a traditional invocation and breaks the Kucia bread, which everybody gives to each other. According to the sixteenth century historian Praetorius, every member of the family, placing a loaf of bread on the floor, prayed: "Zemepatis (God of the homestead), we thank you for the good bread you give us. Help us work the fields while blessing you, that Zemynele (Mother Earth Goddess, sister of Zemepatis ) would continue to give us your good gifts." Then everyone, raising the bread to the sky, concluded with: "Nourish us".
After the exchange of the Kucia bread, each person sips some beer, spilling few drops onto the floor for the vele, the souls of the dead. Dinner follows. Kucios traditionally required 13 different foods, which echoed the 13 lunar months of the year. Under the influence of the solar calendar, the number changed to 12. The foods may not contain any meat or milk. The meal consists of Kucia (mixed grain dish described above), Kisielius (a type of cranberry jello), hot beet soup, mushroom dumplings, cabbage, fish, and seafood.
Animals partake in the ceremony by eating the same food that people eat. When people and animals used to live under one roof, everybody fed their household and farm animals from the table. On farms. families still feed their animals with the leftovers from Kucios. The families also share the food with bees and fruit trees.
After dinner, while everyone remains at the table, the children and young people pull straws of hay out from underneath the tablecloth. A long straw represents a long and prosperous life. The adults too would tell their own fortunes im a variety of ways.
Participants exchange wishes for each other by pouring grains into the hearth fire. The hearth becomes the sacred fire of the home. Each single grain sown in the fire grows and prospers. The family also ritually burns a birch wreath, stump, or log in the hearth, representing the old year The participants can also destroy evil by burning splinters they invest with meaning.
From: here
The Fire Ritual is the most important ritual in the Baltic religion.
"To this very day fire is sacred to all Lithuanians. No other phenomenon fits religion so well as fire. Only the flame turns wisdom to the path of spirituality" wrote the prominent Lithuanian philosopher, Vydunas.
During every traditional Baltic holiday a fire (ugnis) is lit, whether such is in an altar or bonfire, or by candle. Fire is the most important symbol of Lithuanian traditions. During ancient times, the Baltic people were known as fire worshipers. The Eternal Flame burned at Sventaragis Valley at the very center of Vilnius. Every household had a hearth, which was particularly respected by each member of the family, but cared for and safeguarded by the mother. The fire had greater meaning than merely the source of light and warmth. It symbolized the unbroken lifeline of the family and its ancestry. The Eternal Flame of the community served to unify not only its immediate members, but was also the unifying link with ancestors who had long since died and were now with the Gods. It was believed that numerous generations of the dead continued to live on at the hearth of the fire.
"Throughout all of Lithuania, people held fire to be sacred. Thus it was required to honour it and behave before it with respect. Coals had to be closely accumulated. Fire could be extinguished only with cold and clean water. Fire was not to be insulted. It was not to be harmed nor polluted. People were not to spit into fire, nor was it permitted to kick it or to stomp upon it. All that was considered sinful, and any such actions were sure to invite punishment, either while the person was still alive or after their death" (J. Balys, Lietuviu Tautosakos Lobynas (Treasure Chest of Lithuanian Folklore), 1951, pg.39).
"No live coals nor smouldering ashes were to be extinguished on holiday days for that was considered a sin – it was necessary to wait until the fire burned out on its own accord."(Salakas). "When salt is sprinkled on the fire and it begins to crackle, it is said: 'Sacred Gabija, be nourished.' " The expression "to make the bed for the fire" – meant that it was to be carefully edged and ashes poured around delicately (Laukuva).
"When the fireplace was being lit at home, everyone had to remain quiet and were not to turn away, even in the event they were to hear someone calling" (1854 by A. Kirkoras). A cup of clean water was to be placed near to the fire, in order that "the beloved little fire would have the means to wash itself." Ugnis, the fire, is honored in all Lithuanian celebrations and rites. When Ugnis is fed salt, it is said: "Sacred Gabija, be satiated."
To "make a bed" for the fire – means to set her up nicely, surrounded by stones, and cover her in ashes – "Sacred Gabija, forged – may you lay, kindled – may you shine!" A cup of pure water is placed near the fire, so that "Ugnis may wash herself." "Ugnis Gabija, gathered – may you sleep, uncovered – may you shine, and always be a helper of mine." "Ugnele, Ramute, sacred Gabija, help us." (Marijampole) "Ugnute, Ramute, sacred Gabija, our calmer, be still, be rapid. For ages and forever." (Marijampole) Here are the words of prominent Lithuania phylospher Vydunas:
"Blessed is the man, who seeks the way to the eternal Romuva,
And desires, in the light of everlasting fire
To live forever. Naught will stand against him.
May we see, what is eternal and sacred.
Throughout the ages, it will bless us all!"
The sacred cult of Gabija (the fire Goddess) with its prehistoric roots has survived to our present day. She has evolved through ornithomorphic, zoomorphic (the cat) and anthropomorphic portrayals (a woman clothed in red, sometimes winged). She is tended solely by women, traditionally the head woman of the household or clan. And desires, in the light of everlasting fire
To live forever. Naught will stand against him.
May we see, what is eternal and sacred.
Throughout the ages, it will bless us all!"
The name Gabija is derived from the verb apgaubti, to cover up. This refers to the process of putting Gabija to bed by carefully banking the coals and ashes for the night and uttering prayers that entreat her to "stay put" and not to wander. This was an important duty of the mistress of the home, each evening. Repeating the prayers taught to her by her mother, she would carefully and lovingly cover the coals. To be neglectful or careless in this task would mean disaster for her home and loved ones, for under no circumstances was Gabija to be treated with disrespect or neglected. If angered, she would go "for a walk" leaving destruction in her path.
Gabija is "fed" traditionally with salt and numerous food offerings. If a bit of salt or food falls into fire while woman is cooking, she will say: "Gabija, be satisfied".
Prayers ask Gabija to live with us in peace and to stay put. It is customary to leave a bowl of clean water by the hearth, in case Gabija feels inclined to wash, saying: "Bathe and rest, Fiery One".
Should it be necessary to extinguish the flames, it can only be done by using clean water. Fire has eyes; thus no impurities can be thrown into the flames. Much folklore attests to the dire consequences for those who spit or stomp on her. Stray coals must be carefully retrieved and placed again in the hearth or stove.
The hearth fire was the focus of all family rituals and rites of passage with the head woman or male elder presiding. Lithuanians begin each ritual invoking her presence without which the rites would not be possible. She accepts the sacrifices and acts as a mediator and messenger to other deities. Her healing, protective and purifying powers are well documented in many other Indo-European societies. Here is not the reserved, passive, maiden aunt archetype of Vesta or Heslia. Gabija is the vital centre if each temple, grove and home. She is the flaming symbol of all that is truly alive on that planet and a deity and power to be treated with the utmost respect.
As population grew, a class of priestesses, known as vaidilutes, attended to the sacred eternal flame that burned for the family, for the tribe and, entirely, for the nation.
A set of days at the beginning of February are dedicated to the Goddess and the renewal of fire, the awakening of homestead gods.
February 2nd is the day of Perkunas. Visinski wrote about the Samogitian customs on this day. They would wrap a small wax candle, "perkunine", (candle of Perkunas), made with a thick linen thread with wax, wrapping it about the peace of wood. This type of "wrapped candle" can be made by simple wrapping a linen thread. It symbolizes the life (the linen thread), the power of the everlasting fire. The candle of Perkunas is lit near dying person, during funerals, or for protection from thunderstorms and other perils.
February 5th is the day of Gabija. Gabija is the guardian of the home hearth. Sacrifices of power to Gabija are bread, salt, water. To bless by fire – a "Perkunine" candle is carried thrice around the table and around the hearth. Then each family member is blessed with fire in the shape of a cross (sign of Perkunas) – holding it at the forehead, the back of the head, and under each ear. Such a ritual is known as strengthening by fire.
The fire for rituals was lit either on a hearth of stone or on an altar. Good oak logs were to be selected with care for the fire. A sutartine (archaic round refrain song) was chanted while lighting the fire:
The Fire is burning, tuta tuta
Gabija is burning …
On the mound
On the high hill
Fire Gabia
Shine as lit
Moulder as covered
Zemynele, dear earth
We are your children
Saule – sun, dear mother
We are your daughters
Menuo – moon, dear father
We are your sons
Stars, dear sisters
We are your sisters
Fire, Gabia
Shine as lit
Smoulder as covered
Give us strength
Unite us
Zemynele, dear earth
Help us prosper
Laima, destiny-giver
Bless us
The words can be improvised to express both desires, as well as wishes for others. All the participants to the ritual can approach the fire one by one, express their good will and offer their Contact with Gods and with one's ancestors is sought through the fire. Sacrificial donations to the fire can be bread, grains, beer grasses and flowers. Circling the Fire clockwise, three times, strengthens the ritual. All those who have gathered can also walk in a circle around the hearthGabija is burning …
On the mound
On the high hill
Fire Gabia
Shine as lit
Moulder as covered
Zemynele, dear earth
We are your children
Saule – sun, dear mother
We are your daughters
Menuo – moon, dear father
We are your sons
Stars, dear sisters
We are your sisters
Fire, Gabia
Shine as lit
Smoulder as covered
Give us strength
Unite us
Zemynele, dear earth
Help us prosper
Laima, destiny-giver
Bless us
Fire in calendar holidays
The worshiping of fire, the fire rituals are observed in calendar and family holidays. Two important holidays – Kucios and Kaledos – mark the end of the year – when the world returns to darkness and non-existence. However, as death begets birth, the two holidays also herald the rebirth of nature and the return of the sun. The Lithuanians distinguish the two subsequent days, now celebrated on 24 and 25 December with a variety of ritual customs.
Indo-European cultures traditionally greet the New Year with rituals and tales that reenact and relate the creation of the world.
Adults begin their preparation for Kucios and Kaledos by placing a cherry twig in water on the day when bears start to hibernate, which is the first day of winter according to folklore. The twigs sprout roots in time for the holiday. Children play games symbolizing the planting of crops such as the one wherein girls imitate sowing, by strewing hemp seeds, which prompts dreams about future husbands.
The ancient calendar feast days are special because they help man experience the main segments of life: birth – maturity – old age – death. Such calendar helps man realize and live through the circle of life, all the while preparing for the trip to the other side. Folk calendar songs and rites reveal the secrets of the circle of life. Creation of the world and its dispersion, is celebrated in an ancient Lithuanian Christmas song:
A pear tree stands in the middle of the field, Kaleda
Oh! And a spark fell, Kaleda
Oh! And the blue sea spilled over, Kaleda
On that sea – a ship is sailing, Kaleda
In that ship – a chair stands, Kaleda
On that chair – a girl sits, Kaleda
This is a Southern Lithuanian winter solstice song. The word kaleda refers to the time of Winter solstice. A candle burns in a pear tree – in the world tree. The fire of the candle is the sacred altar fire. A spark fals, creating the sea – moving the sacred waters, awakening the universal force of life. The song is usually sung during Winter Solstice, when lighting a new fire for the new year.Oh! And a spark fell, Kaleda
Oh! And the blue sea spilled over, Kaleda
On that sea – a ship is sailing, Kaleda
In that ship – a chair stands, Kaleda
On that chair – a girl sits, Kaleda
The solemn feast of Kucios unites the living with the dead as well as all forms of life: people and animals. The house requires special preparation. The family hangs up an iconic "grove:" birds made of wood- straw or egg shells surrounding a straw sun. This grove as well as a multitude of burning candles invokes the souls of the dead (vele) who sit at a small table with bread, salt, and Kucia on it. The Kucia contains many traditional grains which symbolize regeneration: cooked wheat, barley, peas, beans, rye, poppy seeds, hemp seeds, etc. mixed with nuts and honey water. The Kucia feeds the souls of the ancestors. as well as the living. The living sit at another table, covered with hay and a table cloth. In earlier days, hay also used to cover the floor. Symbols of the life force, which sustain the human world, decorate the main table. This includes a bundle of unthrashed rye, which the family used the next day to bind around its apple trees.
Kucios, an exclusively nocturnal celebration, begins when the evening star appears in the sky. Before gathering at the ritual table, everybody bathes in saunas, makes up with their neighbors, and forgives their enemies. In olden days, the head of the household, wearing high black boots, a large black sash (juosta), and a prominent black hat – used to circle the farmstead three times. He would approach the house door after evervbody else had entered. To the question "Who is there?", he answered "Dearest God (Dievulis) with the Kucia begs admittance".
Once the family gathers, the eldest member (man or woman) says a traditional invocation and breaks the Kucia bread, which everybody gives to each other. According to the sixteenth century historian Praetorius, every member of the family, placing a loaf of bread on the floor, prayed: "Zemepatis (God of the homestead), we thank you for the good bread you give us. Help us work the fields while blessing you, that Zemynele (Mother Earth Goddess, sister of Zemepatis ) would continue to give us your good gifts." Then everyone, raising the bread to the sky, concluded with: "Nourish us".
After the exchange of the Kucia bread, each person sips some beer, spilling few drops onto the floor for the vele, the souls of the dead. Dinner follows. Kucios traditionally required 13 different foods, which echoed the 13 lunar months of the year. Under the influence of the solar calendar, the number changed to 12. The foods may not contain any meat or milk. The meal consists of Kucia (mixed grain dish described above), Kisielius (a type of cranberry jello), hot beet soup, mushroom dumplings, cabbage, fish, and seafood.
Animals partake in the ceremony by eating the same food that people eat. When people and animals used to live under one roof, everybody fed their household and farm animals from the table. On farms. families still feed their animals with the leftovers from Kucios. The families also share the food with bees and fruit trees.
After dinner, while everyone remains at the table, the children and young people pull straws of hay out from underneath the tablecloth. A long straw represents a long and prosperous life. The adults too would tell their own fortunes im a variety of ways.
Participants exchange wishes for each other by pouring grains into the hearth fire. The hearth becomes the sacred fire of the home. Each single grain sown in the fire grows and prospers. The family also ritually burns a birch wreath, stump, or log in the hearth, representing the old year The participants can also destroy evil by burning splinters they invest with meaning.
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THE FEAST OF ST.AGNES --mentions the goddess
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