The Mythology of All Races/Volume 3/Slavic/Part 4/Chapter 2
CHAPTER II
THE KOLEDA
THE word koleda (kolȩda) is derived from the Latin calendae ("first day of the month"; borrowed in Greek as καλάνδαι) and denotes certain days at Christmas[1] and Easter when children go from house to house, singing songs and expecting all sorts of small presents in return. During the Middle Ages the festa calendarum was celebrated almost everywhere in Europe with pageants, games, songs, mummings, and the like.
Besides the word koleda there are a number of other names for the principal days of Christmastide which are worth mentioning. In Russia Christmas Eve is called Kutĭya, or Kuccya (Polish Kucyja); the day preceding New Year is "Rich Kutiĭya," and that before Twelfth Night is "Hungry Kutĭya," since meat is eaten on the former, while lenten dishes are preferred on the latter. In similar fashion the Letts term Christmas Eve Kukju Vakar, and the Lithuanians call it Kučiû Vãkaras. The word Kutĭya, Kuccya, etc., is derived from the name of the dish which, in addition to many others, is prepared on that day. Among the White Russians it is a sort of pudding composed of barley groats and honey; the Little Russians make it of wheat groats, pounded poppy seeds, and honey; the Lithuanians prepare it of peas and wheat, or of barley and beans; the Letts of peas and honey, etc. The other Slavs likewise have similar names for the holiday dinners on Christmas Eve.
Before supper the farmer walks about the house carrying the kutĭya, while his wife, having tidied up the room with the help of her servants, spreads some hay over the table, and laying the cloth, places on it the food prepared for the evening meal. The master of the house then says grace and brings to remembrance those of the family who happen not to be present, after which all sit down, the head of the household taking his place in a corner under the icons. Before beginning to eat, the householder pours out a cup of vodka, and letting a few drops fall upon the cloth, he empties it, whereupon all the others do the same. During the meal a portion of the food is set aside for the deceased, and finally the kutĭya is served. After supper all rise, the master of the house alone keeping his seat and hiding behind his pot of kutĭya as he asks his wife whether she sees him.[2] Many other prophecies concerning the coming harvest and the prospects of cattle-breeding are attempted; and the girls, in like manner, tell their fortunes, the kutĭya playing an important rôle in all these ceremonies. The hay placed under the kutĭya and beneath the cloth on the table is given to the animals kept in the house; and the fire is kept burning constantly on the hearth. It is considered improper to do heavy work on this day, when various disguises are assumed, and village friends are visited, while in the evening the young people meet to play various games, of which dancing and singing are important features.
The Southern Slavs call Christmas Eve Badnji Dan, Badnjak, or Bŭdnik ("Vigil"), badnjak or bŭdnik being also the log of wood which is burned on the hearth. Various ancient customs connected with these festivities are still in vogue.
Before sunrise either the head of the house or some other member of the family goes to the forest in search of a tree, either oak, beech, or ash, which will serve his purpose; and after all preparations have been made for the dinner, doffing his cap, he carries the badnjak into the room. During this rite he clucks like a hen, while all the children, who stand in a row behind him, cheep like chickens. Passing through the door, on either side of which candles are burning, he walks, with the badnjak in his hands, into every corner of the room, saluting the members of the household, who throw corn upon him. Then he lays the badnjak and a ploughshare by the fireside, together with some honey, butter, and wine, as well as a portion of every dish prepared for supper; and finally he addresses the log with the words, "Welcome! Come and eat your supper!" Sometimes the badnjak is dressed in a new shirt, or is adorned with red silk, golden threads, flowers, etc. After all this, the householder lays the badnjak on the hearth, where a fire has been kindled, and adds some more logs of wood which likewise are often called badnjaki or badnjarice.
When the badnjak is burning well, the farmer takes in one hand a special sort of bread, decked with various animals made of dough and covered with salt and wheat; while in the other he holds a cup of wine. He now walks toward the corn-loft, the children following him and imitating the sounds of domestic animals; and after a portion of the bread and wine has been left on the window of the loft, the rest is put on the table in the room. He then fills a glove with kernels of wheat, and adding a silver coin, he strews the grain upon the floor, as if sowing. The children throw themselves upon the wheat, picking it up like poultry; and the one who succeeds in finding the coin will have good luck. Around the hearth straw is spread and covered with sweets for the whole family; and the farmer, hiding behind it, thrice asks the household if they can see him.
During or before supper the farmer's wife places a portion of the food in a separate pan; and these viands remain in her charge until the evening before Twelfth Night, when every member of the household gets a bit of it.
All these ceremonies show that the pagan festival of which the Koleda still retains traces was a purely domestic celebration, and that it was closely connected with the worship of the penates, who were believed to exercise a profound influence upon the household. The badnjak may certainly be regarded as a special symbol of the genius of the house in his capacity of protector of the hearth, which is rekindled on this day. Accordingly the kutĭya is the favourite dish, not merely at the Koleda, but also at the funeral feast and on All Souls' Day (November 2) in Russia.