Verfügbarkeit: Lietuviškos Kūčios ir Kalėdos

Lietuviškos Kūčios ir Kalėdos:

Gespeichert in:

Bibliographische Detailangaben
1. Verfasser:	Kudirka, Juozas (VerfasserIn)
Format:	Buch
Sprache:	Lithuanian
Veröffentlicht:	Vilnius Vaga 1993
Schlagworte:	Christmas / Lithuania Harvest festivals / Lithuania Alltag, Brauchtum Brauch Weihnachten Lithuania / Social life and customs Litauen
Online-Zugang:	Inhaltsverzeichnis Abstract
Beschreibung:	Zsfassung in engl. Sprache u.d.T: Lithuanian Christmas Eve and Christmas Includes bibliographical references (p. 301-[314])
Beschreibung:	315 S. 20 cm
ISBN:	5415003673

Internformat

MARC


LEADER	00000nam a2200000 c 4500
001	BV036887103
003	DE-604
005	20111010
007	t\|
008	110104s1993 xx \|\|\|\| 00\|\|\| lit d
020			\|a 5415003673 \|9 5-415-00367-3
035			\|a (OCoLC)706853866
035			\|a (DE-599)BVBBV036887103
040			\|a DE-604 \|b ger \|e rakwb
041	0		\|a lit
049			\|a DE-12
100	1		\|a Kudirka, Juozas \|e Verfasser \|4 aut
245	1	0	\|a Lietuviškos Kūčios ir Kalėdos \|c Juozas Kudirka
264		1	\|a Vilnius \|b Vaga \|c 1993
300			\|a 315 S. \|c 20 cm
336			\|b txt \|2 rdacontent
337			\|b n \|2 rdamedia
338			\|b nc \|2 rdacarrier
500			\|a Zsfassung in engl. Sprache u.d.T: Lithuanian Christmas Eve and Christmas
500			\|a Includes bibliographical references (p. 301-[314])
650		4	\|a Christmas / Lithuania
650		4	\|a Harvest festivals / Lithuania
650		4	\|a Alltag, Brauchtum
650	0	7	\|a Brauch \|0 (DE-588)4008017-1 \|2 gnd \|9 rswk-swf
650	0	7	\|a Weihnachten \|0 (DE-588)4065075-3 \|2 gnd \|9 rswk-swf
651		4	\|a Lithuania / Social life and customs
651		7	\|a Litauen \|0 (DE-588)4074266-0 \|2 gnd \|9 rswk-swf
689	0	0	\|a Litauen \|0 (DE-588)4074266-0 \|D g
689	0	1	\|a Weihnachten \|0 (DE-588)4065075-3 \|D s
689	0	2	\|a Brauch \|0 (DE-588)4008017-1 \|D s
689	0		\|5 DE-604
856	4	2	\|m Digitalisierung BSB Muenchen 2 \|q application/pdf \|u http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=020802360&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA \|3 Inhaltsverzeichnis
856	4	2	\|m Digitalisierung BSB Muenchen 2 \|q application/pdf \|u http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=020802360&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA \|3 Abstract
940	1		\|n oe
943	1		\|a oai:aleph.bib-bvb.de:BVB01-020802360

Datensatz im Suchindex

_version_	1820595839372886016
adam_text	TÜRINYS PRA TARME . 8 KALÈDU SVENTÉS . 12 kilmè .» 12 Pavadinimu. kilmé ir raida' . 15 ADVENTO LAIKAS .,. 18 Advento papročiai . 18 Adventó dainos ir žaidimai . 22 Kalèdinés giesmés . .л . -Зі KÜCIIJ DIENA .'. 34 Dvasinis apsivalymas . ,,; . 34 Vyrq darbai . ¿ .-----.'. ^ 38 Darbij atašaukos . -v . 41 Moterq ruoša .;. 45 Pirtis .,. 4& KUCIU VAKARAS , . :. Λ . 5Í Kambariò puošimas .>. 51 Prafcartélé . 52 Egìuté .,.'. ч . , . 53 Javil pèdas .----- ¡ . 57 Stalo paruošimas .'.,.,. 59 КОСЩ VALaAl .. 64 Aguonq, капарщ ir semeni] patiekalai . 64 Grûdq patiekalai .. 66 Kisifeliai _-.'.'. ; 68 Gérimai .·.,. 69 Grybq patiekalai .----- 70 Košés .:. '.-----:_.'. 71 Kopûstai ir mišrainés -----.".'.'. 72 Duonos ir pyrago patiekalai . 74 BulvÌ4 patiekalai ----- ¡ .■ ■. ".· 77 '. Blynai .■. 78 Spurgos . 79 Virtinukai .----- 79 Silké ir žuvys . 80 Sriubos .■·. 82 КОСЩ VAKARIENÉ .· ■ 86 Susirinkimas prie stalo . 86 Éjimas аріє trobą .·. 91 • Maldos . 95 Kalédaičiai . 98 Elgsena prie stalo . 104 ïviirusieji . 107 Valgymas .'. 111 Valgiti simbolika . 116 Vakarienès pabaiga . 118 ■ Кйсіц stålas nakčiai . 119 АТЕПТЕЅ ЅРЕЛМАЈ -. .: .-. І23 Prie stalo . ;.»._. 125 Spéjimai Iauke .. 130 Spéjimas iš apavo . у.,.-. 140 Špéjimas pagai gyvunus . 143 ^Loterija" .146 Liejinìai, ugnis, vanduo . 148 Spéjimai su veidrodžiais . 153 Sapnai . v . 158 2enklai prie pirties . 164 Kitokie spéjimai . 165 KOClt/ NAKTIS . 166 Bités . 166 Sodu lankymas . 169 Lauku lankymas . 172 Vejas ir šaltiš . ц. 173 Огц ir derliaus spéjimai .'. 174 Piktosios jégos . 179 Blogoji veikla t . 182 Vandens stebuklas . 183 Paukščiq Kučios . 186 Gyvulia Kučios . 189 Gyvulia kalbéjimas . 193 KALEDIJ DIENOS . 200 Kalédn laikas .■. 200 Êjimas í bažnyčia '. 203 Grjžimas І namus .,.'. 205 Kalëdiniai pusryčiai . 207 Kalédij senelis . 2Ґ0 Aviza šventinimas . 215 Samdiniai .■. 216 Kalédiniai žaidimai . 219 TARPUKALÉDZIAI . , .,. 224 Tarpukalédžiq dienos . ;. Γ. 224 Kalédojimas .,.■·■. ¿ .·.;. v . 227 Berneliai ■.■. 228 Šyvis' . w .". 230 Cigonai .,.■ 232 Blukis .·. 234 NAUJIEJI METAJ . ľ .:. 243 Sventés pobudiš ■ '.,. 243 Naujametiniai ateities spèjimai '. 249 TRYS , KARALIAI .,. 255 BAIGIAMOSIOS MINTYS . í .* 263 Tyrin^imai !.;.■.,.,,. 263 Paproćio elemental . 268 Кпсіц kilmè. Sąsajos .* 276 LITHUANIAN CHRISTMAS EVE AND CHRISTMAS (Su¬ mmary) . ; . 293 LITERATURA . r .'.'. 301 LITHUANIAN CHRISTMAS EVE AND CHRISTMAS Summary A high emotional charge in Lithuanian families falls on the Christ¬ mas preholiday — Christmas Eve, called "Kucios". This evening has become a threshold at which оле says good-bye to the past year's successes and failures; behind this threshold are long and threastful nights, a darkened sun. Christmas Eve is among those rare manifes¬ tations oř the Lithuanian national culture which under the extremely hard occupation conditions of the 19th —20th centuries united the sca¬ ttered nation by intangible threads, helped it to survive. At the fore¬ front of the Christmas Eve tradition is the Nativity of Our Lord, the Christian idea of human resurrection, yet here we find interlaced the spiritual values that Lithuania had inherited from millenii and customs, representing different epochs. The present book aims to reveal the origin, sources and character of the Christmas pre-holiday — the Lithuanian Christmas Eve. The ob¬ ject of research covers the period of just 48 hours — from the morning of December 24 till the morning of December 26. Seeking the answer to the problems in question we had to deal with the entire Christmas period from the Advent till the Epiphany,, to elucidate the symbolic meaning of all things related to Christmas, the confessional and national peculiarities of the holiday. The research is divided into chapters: Christmas Holiday; the Period of Advent; the Day before Christmas Eve; the Meals of Christmas Eve; the Evening Meal of Christmas Eve; Fortune-telling; . the Night' after the Christmas Eve; Christmas Days; Between the Festivals; the New Year; the Epiphany; Finishing Conclusions; a reference-list is added. The research was conducted on the principle of historical reconst¬ ruction. The basic source was the material (the second half of the 19th — the first half of the 20th centuries) that the author had collected from 585 informants (directly and aided by correspondents) according to spe¬ cially-designed questionnaire. The author also collected material bey¬ ond the administrative boundaries of the presentday Lithuanian Repu¬ blic — in the ethnic Lithuanian lands of Poland, Eelorussia, Latvia; written material was used from the previously Lithuanian land that now belongs to Russia (Region of Kaliningrad, earlier Karaliaučius, after annexation to Germany —Königsberg). We have also made use of archive materials, the works of archaeologists, ethnographers, historians, folklorists, A favourable circumstance in reconstructing the customs of the predecessor to the present Christmas Eve — Christmas from the pre- 293 Christian times, relatively called a farewell to the harvest-year — was, that the winter and summer solstices, other important days and festi¬ vals are covered by unequally thick layers of the Christian culture. Having determined that in the past peopîe would repeat the same ritual elements on different occasions, based on the same symbols, the ancient forms of festivals are reconstructed. To make clear the association of Christmas Eve customs with those of the other seasons of the year, investigations were made into the customs of All Saints' Day, Shrovetide, Easter, St. John's Day (Midsummer Festival); the results have been issued in separate publications, among them in English (Juozas Kudir- fca. The Lithuanians: an ethnic portrait. — Vilnius, 1991). Catholicism in Lithuania was officially recognized at Highland (Lith. Aukštaitija, middle and eastern Lithuania) in 1387, in 1413 — at Samogi- tia (western Lithuania). It brought into Lithuania the formed rituals of religious festivals and something from the traditions of other peoples. The name Kalédos (Christmas) originated from the Latin word Calendae, The Lithuanian name of the Christmas Eve — Кас ios — had come from Greek via Slavic {kutja) around the late 12th century, Preparations for the Christmas holiday are started early in the Advent, i. e. from lhe first Sunday after St. Andrew (November 30). The majority of the Lithuanian population are Catholics, so fasting was strictly observed, and this determined the general mood over the pre- Christmas period — no dancing, no singing, no wedding celebrations; just in southern Lithuania a part of the Dzukai have got Advent dances and songs with distinct echoes and motifs of the solstice rituals. During the Advent work is continued, largely finishing some of the most di¬ fficult jobs — flax breaking and grain threshing. Since the 16th century Christmas chants have been spreading in Lithuania, Early in the Advent, on St. Andrew's Day, Lithuanians came to practise fortune telling, which was so popular in Western and Eastern Europe: girls would sow hemps around the well — the subject of the dreams was to become their husband. Another popular guess was with a cherry-twig: a girl breaks a cherry-twig and soaks it warmly in the dark — if it gets into blossom by Christmas Eve, this is a sign that she is going to be married that year. Differently from Western Europe, St. Lucy's Day in Lithu¬ ania does not have any traditions. True preparations for Christmas Holiday begin on the day before Christmas Eve. The essence of behaviour and traditions of this day is for a man to clean himself in all respects — both spiritually and physi¬ cally. Everyone on that day is . busy from early morning — the young and the old, men and women. One has to put in order his home, yard and the buildings. Mostly during the day dry fasting was observed (no meat or milk taken), everyone reflected on what good or evil he had performed, tried to make up for offences, reconcile among the family, attempts were made to reconcile with the neighbours. Above all it was necessary to pay one's debts, otherwise one could remain indebted throughout the year; aid to the poor and beggars was given. 294 Until the beginning of this century there had been people who ■ believed that certain actions on the day before Christmas Eve would have a negative or positive response in the forthcoming year, therefore some jobs were done immediately, others avoided (especially sewing, spinning and mending was likely to have a .negative effect on the sheep-get). Even in the late 19th — early 20!h centuries on the day of Christmas Eve people sought to protect their cultural world from the feasible influence of the outside world. On that evening all misfortunes are believed to alight on roof-summits. Hence no one coming without reason was let in over the threshold, and a , neighbour -would be handed the necessary thing from "the other side". From protection some would brand crosses, encircle the house (walk in circles), pass with a dandle round the cottages and cattle-sheds, etc. On the Christmas Eve night the souls of those who died not their own death are not allowed to enter their former house; for them some food is placed by the threshold, on the window-sill. Before sunset everything should be put in order and the house pre¬ pared for the holiday's climax — the evening meal. As the sun sets, the holy evening begins. A table in j the dwelling's corner is spread with hay, and early in our century, on the bench behind this table a sheaf of winter crops was placed — after Christmas some grains from this sheaf would be poured into bread-grains for good appetite, others — upon sowing into the seed-grains for good harvest. The Christmas Tree came to be decorated in Lithuania in the mid- 19th century, the custom spread into the peasants' homes only in the 30s — 40s of our century. The first to be put on ¡the table for the Christmas Eve meal was kaìèdaitis — a thin wafer made by the personnel of the church. In Ca¬ tholic families milk and meat are excluded from the evening meal. Protestant famiîies did not normally observe the fast. It is said that 12 dishes are served on the Christmas Eve table. The old explanation is that there are 12 months in a year, and all of them have to be satisfied (each month is given a meal); according to the other explanation, which is perhaps more recent, — because Christ had 12 apostles. Christmas Eve meals were prepared from legumes (peas, beans, broad beans) and corn (oats, wheat, barley), poppy- and hemp-seeds, linseeds, vegetables {potatoes, beet-roots, cabbsges, carrots}, forest and orchard goods (mushrooms, nuts, cranberries, apples, cherries, honey). Indispensable on the Christmas Eve table were herring and fish, norma¬ lly caught in the local water reservoirs on the day before Christmas Eve. The total number of Christmas Eve dishes in Lithuania reaches 100. All of them are cooked without fat or only with oil Until this century the obligatory dishes of the Lithuanian Christmas Eve were: poppy-seed milk, kučiukal (tiny rolls from wheaten flour the size of a bean), oat jelly, In addition, in Western Lithuania, — hemp-milk and flour made of roasted hemps — spirgmé, into which potatoes were 295 dipped. Still other meals in Mid- and Eastern Lithuania were hučia — a mush of mixed boiled grain, oatmeal, elsewhere — boiled wheat. In East-Lithuanian regions barleycorn porridge was eaten. Most dishes were cold; soups were seldom served. Poppy-seed milk was poured pver „kučiukai", wheat eaten with other dishes. The family sat down to the table with the appearance of the evening star. Every member of the family tried to be present. Occasionally a lonely and poor neighbour or a beggar was invited. A daughter, married for the first year, would arrive with her husband. Still during the first decades of this century in South Lithuania be¬ fore starting 'the evening meal the host would put the Christmas Eve dishes into a basket or screen and with this walked around his cottage three times. The meal starts with a prayer, sitting or kneeling. The head of the family blesses the food, after that everybody shares the wafers (breaking some from one another), at the same time extending greetings and good wishes for the coming year. After the wafer the meal continues with grains or peas, later herring, fish, and there is desert to finish with. In very rare cases some beer and pork were served but not consumed. The member of the family who had died that year was remembered by leaving his place at the table empty, putting a plate, lighting a candle or occasionally laying aside some food. For those unable to arrive a plate was also put. The deceased are remembered by word, conversa¬ tion dwells on the past and future years. At the end of the meal it was customary to draw hay-stalks from under the cloth — the longer it is, the better flax harvest it will be, the longer the life and the sooner the marriage. By the shadows on the wall one could judge who would live longer. As everybody rose from the table, it was not cleaned: in most cases it was said that at night the family's deceased would pay a visit, less often — Infant Jesus, angels, shepherds. Another object oí mention at the tab^e were bees, for children they were set as an example of unity. Beekeepers would go to knock at the hives, taking some wafer and Christmas Eve dishes for the bees. Others would shake their apple-trees and bind some straw around them. Through this straw peas had to be sieved beforehand, so that the fruit would be richer. On this day and night people would forecast the weather and the harvest by the clouds and stars — a starry sky should mean an abundant harvest of mushrooms and apples. This is the eve¬ ning when witches become unusually active; in particular they are hazardous to animals. Children were told that at midnight water became very sweet and turned into і wine. Some tried to taste it. The story goes that at midnight, the time Christ was born, animals in cattle-sheds kneel down and start talking in a human voice, only nobody is allo¬ wed to listen to them, or else one may grow numb. In the morning the grains from the table are given to the poultry (formerly the latter would be fed inside a barrel-arch, i.e. a. circle, so they would not drop their eggs), and the hay — to the cattle, as they 296 had warmed the new-born Christ by their breath. By the seeds found under the hey, people would decide what corn would grow better. After the evening meal, as everyone rose from the tabla, the youth engaged in the pastime of fortelling the future events (the present publication describes 70 varieties). The most popular one is: carrying an armful of wood indoors or embracing the stakes of a flower-garden fence — if the pieces of wood fell into pairs, a wedding would follofw; listening from which side the dogs bark — she should expect matchma¬ kers from that direction; dream interpretation — before going to bed a "bridge" of splinters or sticks is made over a bowl of water, or oats are "sowed" around the bed, — the one who comes in the dream to cut the oats or take you over the bridge, will be yours. On Christmas morning, like at Easter, everyone hurried from the church: the sooner one returns, the quicker one will finish the year's work. The traditional Christmas dishes were a pig's head (Lutherans also had it at Christmas Eve) and a grain stetw with pork filling (usua¬ lly with a pig's tail in the middle). After Christmas masked men in disguise make their appearance. They are biblical characters associated with Christmas: the Lord, Angel, Three Kings, Santa Claus. Their companions are a stork, a heron, a bear, a horse, gypsies, Jews, a doctor, "giltiné" (personification of death in the form of a woman), a devil, a witch, i.e. nearly all personages of Shrovetide (with the exception of the typical Shrovetide maskers called Moré (an effigy in woman's clothes), Lašininis (Bacon) and Ka- napinis (Hemp); yet Christmas maskers, like those at Shrovetide, do not have any concrete programme. Christmas Eve is in many ways associated with other calendar and labour customs, family ceremonies. During the celebrations the same rituals are normally repeated. Very close to the Christmas traditions are those of the New Year and St. John's Day (Ľith. Joninés) — the youth is similarly engaged in fortune-telling, on both nights — Christmas Eve and St. John's —all kinds of magic things happen: on the night following Christmas Eve animals begin to talk, water tums sweet, during St. John's night ferns and absinth break into blossom, at Christmas Eve — the rose. On both these occasions the witnesses of this event may acquire unusal powers. On St. John's night, as well as on Chris¬ tmas Eve, one can understand animal talk, only under condition that one had seen a fern-blossom. Also similar are the guesses about for¬ thcoming weddings, dream interpretations, even match. Differently from other nations, burning fires during the Christmas Eve — Christmas period is not typical to Lithuanians. The sun can be remembered by walking in circles around the house, fields, wells etc. At Christmas Eve some people remember thunder — stay away from noisy jobs in order not to arouse its wrath. It is believed that the mode of behaviour over the third and the fourth days of the festival can help to avoid hail in summer, witch in Lithuania does a lot of harm, beating down the corn. A conclusion is drawn that the so-called post- holiday "Days of Ice" are inherited from the ancient common Baltic- 297 Slavic festival of the goddess Lada. Apart from that, an assumption is made, that in north-west Lithuania during the Christmas Eve — Christmas period the predecessor of a wornout log could have been a wooden effigy of some deity, Seeing — off the harvest year. The Lithuanians had a custom of observing the beginning and end of their labours. Several kinds of harvest-home fell on December: the completion of threshing, flax-braking, autumn pig-slaughter. In 'the pre-Christian times, i.e. before the late Í4th century, a fixed day of marking the end of year's labours could have hardly existed — this belief is suggested by observing the festive twelve-day period after Christmas not only in Lithuania, but also in other European nations. It is not sufficient to account for its origin by the inconsistency oí Western and Eastern ecumenical calendars. Moreover, the Christian twelve-day period between the festivals does sot match with its pre- Christian, equivalent. This assumption is possible due to another fact — there are traces of another twelve-day period, before Christmas, when weather forecasts for the coming year are made. Here it is necessary to stipulate another circumstance which was especially observed by the aged people — pigs are slaughtered at the waxing or the full moon^ for the meat of the pigs, slaughtered at some other time, shrinks upon cooking. Therefore one may draw a conclusion that in the pre-Christian times the seeing-off of the harvest year Occurred after, or during, the completion of threshing, yet necessarily after the full moon (which recurs over 28 days every 19 years), i.e, ever a month according to the moon calendar. Hence this festival could not have had a fixed date. The alleged necessity to eat 12 times during the Shrovetide and 12 dishes on Christmas, Eve, the perilous 12-day periods (not only to men, but also to animals) before Christmas and after it suggest the conclusion that this festival must have lasted 12 days (devoting one day to each month of the coming year) after the end of the full moon and had to include the time of the winter solstice. The old labour customs and festivals had a property of uniting into a single entity the elements of the past, present and future. Re¬ joicing over the current day one tried to predestine the future success, ft was equally important to bury the deceased and to induce a new life. Therefore the night of the year's culmination embraced not only what the past year had given, their last day, but also the initial day of the neiw year — the day of new hopes, new life, new harvest and their comprehensive stimulation. An integral part of the festival were attempts to alienate from the previous, and, above all, from the likely misfortunes. For that purppse one resorted to different measures. The ritual part of the festivity also had to include efforts to protect fields and home from the evil by magic circles, Jike in other harvest festi¬ vals, a symbolic partioning oí the crops with the family's deceased in order to prevent their vengeance. The feasts would be arranged in the same quarters where the ani¬ mals were kept (such a way of life lasted until the late 16th century). 298 The (ables were spread with hay, later—with a iowel or a table-cloth. The period's festive rituals also had to include the elevation of a corn-sheaf, the harvest symbol, by placing it in the corner of the cot¬ tage, carrying food around the house. The basic meal at the seeing off of the year had to be a pig's head or its fragments as a magic means to raise the soil fertility. The fact that the Aesti had worn "wild-boar semblances" as a sign of contradiction was mentioned by the Roman historian Tacitus around 98 A. D. The important dishes might have been hodge-podge, the traditional meal at funerals and commemorating the dead, prepared with pork or poultry, as well as various graindishes, small rolls, perhaps not baked, but dried, and beer. During the 1st millenium A. D. the compulsory part of the festive table had to be the dishes· used by the Lithuanians of old, with tuppo^edly magic poppy- seeds, hemps and linseed, to incline the natural powers for one's bene¬ fit, as well as sharing the food with the dead. {Possibly the still sur¬ viving wedding guess by pouring sshes or garbage from a pig's singe- place is associated with the cremation of the deceased which was practised in Lithuania during the second halí of the 1st millenium}. Over the pre-Christian period Lithuanians chiefly directed their atten¬ tion, saying farewell to the year, to bees, flax and sheep; all these three things have been known in Lithuania for 5 millenii. Even then the experts, too, may have predicted the weather and human destinies by various signs. The Christian Christmas Eve. The Christian Christmas Eve centres on the Nativity of Our Lord. It is quite closely related with the episodes of the Last Supper end 'the first Christian clarde-tire suppers — "agape". Also piesent here are the symbols of Adam and Eve —the first parents: December 24 is their name-day. The old customs of harvest festivals, honouring the dead, solstice and the New Year also intervene in Christmas Eve. Obviously some spring traditions had also penetrated into it. The key factor during the process of transformation of the old cus¬ toms into Christmas Eve was the appearance of the wafers, getting into Lithuania through Poland. In South Lithuania a custom has survived to bake for the evening meal round cakes, their shape reminding that of the Host used until the 17th century. Some families practised the drinking of cherry juice or wine. The linguistic data that the word kulja, well-familiar to Ukrainians and Belorussians, adopted its Lithua¬ nian foim in the 17th century,, suggest that the customs of the Lithua¬ nian Christmas Evet, as Christmas pre-holiday, at least in some parts of Lithuania began to form in the 12th century. The stili surviving traditions of Christmas Eve must have been largely affected by improvements in the religious and everyday cul¬ ture of the 15th—early 17th centuries — the time when Christmas carols and the visual art popularized the Christ's nativijy in a tiny shed among animals, which was unusually close to the world-conception of a Lithuanian farmer. During the 16th century dwelling-houses and cattle- sheds separate, fruit orchards and flower-gardens come into being. 299 In the ideological sense, the customs of both the Pre-Christian and Christian periods match one another perfectly. Saying good-bye to the family's deceased, to the faint sun, faith in Christ — the world's Ex¬ piator harmonize with the faith in the vitai and spiritual possibilities of human and natural renovation — all powers of cultural structure are directed there·: the relicts of Pre-Christian convictions, the Chris*· tian doctrine, family experience efforts to clean oneself and to revive spiritually. National characteristics. In their traditions the inha¬ bitants of Germany, Latvia, Poland, Belorussin and Lithuania are linked by grain dishes at the festive evening meal, all of them bind fruit-trees, foretell future events. An exception is the tradition of the Lithuanian!, Polish and Belorussian Catholics to share kalèdalcíai (wafers). Other distinctions: typical of Germans is the leading of a grey hose (Schimmelreiter), deep are the traces of the Sun cult; of Latvians — clamourous visits to the houses whipping their inhabitants; of Russians — similarly to Lithuanian carollers, the hosts and indivi-1 dual men are addressed by Christmas carols, pancake-eating, associa¬ ted with remembrance of the dead, drawing lots accompanied by songs; they do not know the "water miracle"; of Belorusians — loading the food in the corner of the christening-couch before th;e evening meal, a ritual drink made of boiled honey,, "grucé", inviting frost to the vigil table; the Poles are not familiar with „grucè" and grain mixture; typical of them is the Christmas glorification by in¬ dividual people; Poles, like Lithuanians, leave an empty place for the family's deceased, Lithuanians single out from other nations by eating кпсіикаі, honey and poppy-seed dishes, the spreading of grains and peas as an act of blessing, visiting of the bees, attention to the animals, especially sheep. Lithuenia has avoided the custom of dragging a wood-log, formerly popular in England, Latvia, France, Portugal, Albania, Turkey, Serbia and Bulgaria. Yet it has not got away from other national cultures. Lithuania's south-eastern tip has been affected by the "grey horse" (Schimmelreiter), well-familiar to the North Germans and Prussian Lithuanians. Lighting candles around the table in north-west Lithuania will be the heritage of the Swedish or Couronian culture. The Lithu¬ anian-practised hunting, gathering wood,, going to the forge on the Christmas Eve day may have also been influenced by interaction with other national cultures, There is more in common among the Christmas Fve traditions of Lithuanians, Belorussians, Ukrainians (names, meals, behaviour). This is obviously inherited not only from the Pro-Baltic times, but also from the common trade route between the East and the West as well as the long-lasting joint life in the Grand Duchy of Lithuania. Vertè Irena Zujienè 300
any_adam_object	1
author	Kudirka, Juozas
author_facet	Kudirka, Juozas
author_role	aut
author_sort	Kudirka, Juozas
author_variant	j k jk
building	Verbundindex
bvnumber	BV036887103
ctrlnum	(OCoLC)706853866 (DE-599)BVBBV036887103
format	Book
fullrecord	<?xml version="1.0" encoding="UTF-8"?><collection xmlns="http://www.loc.gov/MARC21/slim"><record><leader>00000nam a2200000 c 4500</leader><controlfield tag="001">BV036887103</controlfield><controlfield tag="003">DE-604</controlfield><controlfield tag="005">20111010</controlfield><controlfield tag="007">t\|</controlfield><controlfield tag="008">110104s1993 xx \|\|\|\| 00\|\|\| lit d</controlfield><datafield tag="020" ind1=" " ind2=" "><subfield code="a">5415003673</subfield><subfield code="9">5-415-00367-3</subfield></datafield><datafield tag="035" ind1=" " ind2=" "><subfield code="a">(OCoLC)706853866</subfield></datafield><datafield tag="035" ind1=" " ind2=" "><subfield code="a">(DE-599)BVBBV036887103</subfield></datafield><datafield tag="040" ind1=" " ind2=" "><subfield code="a">DE-604</subfield><subfield code="b">ger</subfield><subfield code="e">rakwb</subfield></datafield><datafield tag="041" ind1="0" ind2=" "><subfield code="a">lit</subfield></datafield><datafield tag="049" ind1=" " ind2=" "><subfield code="a">DE-12</subfield></datafield><datafield tag="100" ind1="1" ind2=" "><subfield code="a">Kudirka, Juozas</subfield><subfield code="e">Verfasser</subfield><subfield code="4">aut</subfield></datafield><datafield tag="245" ind1="1" ind2="0"><subfield code="a">Lietuviškos Kūčios ir Kalėdos</subfield><subfield code="c">Juozas Kudirka</subfield></datafield><datafield tag="264" ind1=" " ind2="1"><subfield code="a">Vilnius</subfield><subfield code="b">Vaga</subfield><subfield code="c">1993</subfield></datafield><datafield tag="300" ind1=" " ind2=" "><subfield code="a">315 S.</subfield><subfield code="c">20 cm</subfield></datafield><datafield tag="336" ind1=" " ind2=" "><subfield code="b">txt</subfield><subfield code="2">rdacontent</subfield></datafield><datafield tag="337" ind1=" " ind2=" "><subfield code="b">n</subfield><subfield code="2">rdamedia</subfield></datafield><datafield tag="338" ind1=" " ind2=" "><subfield code="b">nc</subfield><subfield code="2">rdacarrier</subfield></datafield><datafield tag="500" ind1=" " ind2=" "><subfield code="a">Zsfassung in engl. Sprache u.d.T: Lithuanian Christmas Eve and Christmas</subfield></datafield><datafield tag="500" ind1=" " ind2=" "><subfield code="a">Includes bibliographical references (p. 301-[314])</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">Christmas / Lithuania</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">Harvest festivals / Lithuania</subfield></datafield><datafield tag="650" ind1=" " ind2="4"><subfield code="a">Alltag, Brauchtum</subfield></datafield><datafield tag="650" ind1="0" ind2="7"><subfield code="a">Brauch</subfield><subfield code="0">(DE-588)4008017-1</subfield><subfield code="2">gnd</subfield><subfield code="9">rswk-swf</subfield></datafield><datafield tag="650" ind1="0" ind2="7"><subfield code="a">Weihnachten</subfield><subfield code="0">(DE-588)4065075-3</subfield><subfield code="2">gnd</subfield><subfield code="9">rswk-swf</subfield></datafield><datafield tag="651" ind1=" " ind2="4"><subfield code="a">Lithuania / Social life and customs</subfield></datafield><datafield tag="651" ind1=" " ind2="7"><subfield code="a">Litauen</subfield><subfield code="0">(DE-588)4074266-0</subfield><subfield code="2">gnd</subfield><subfield code="9">rswk-swf</subfield></datafield><datafield tag="689" ind1="0" ind2="0"><subfield code="a">Litauen</subfield><subfield code="0">(DE-588)4074266-0</subfield><subfield code="D">g</subfield></datafield><datafield tag="689" ind1="0" ind2="1"><subfield code="a">Weihnachten</subfield><subfield code="0">(DE-588)4065075-3</subfield><subfield code="D">s</subfield></datafield><datafield tag="689" ind1="0" ind2="2"><subfield code="a">Brauch</subfield><subfield code="0">(DE-588)4008017-1</subfield><subfield code="D">s</subfield></datafield><datafield tag="689" ind1="0" ind2=" "><subfield code="5">DE-604</subfield></datafield><datafield tag="856" ind1="4" ind2="2"><subfield code="m">Digitalisierung BSB Muenchen 2</subfield><subfield code="q">application/pdf</subfield><subfield code="u">http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=020802360&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA</subfield><subfield code="3">Inhaltsverzeichnis</subfield></datafield><datafield tag="856" ind1="4" ind2="2"><subfield code="m">Digitalisierung BSB Muenchen 2</subfield><subfield code="q">application/pdf</subfield><subfield code="u">http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=020802360&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA</subfield><subfield code="3">Abstract</subfield></datafield><datafield tag="940" ind1="1" ind2=" "><subfield code="n">oe</subfield></datafield><datafield tag="943" ind1="1" ind2=" "><subfield code="a">oai:aleph.bib-bvb.de:BVB01-020802360</subfield></datafield></record></collection>
geographic	Lithuania / Social life and customs Litauen (DE-588)4074266-0 gnd
geographic_facet	Lithuania / Social life and customs Litauen
id	DE-604.BV036887103
illustrated	Not Illustrated
indexdate	2025-01-07T13:11:31Z
institution	BVB
isbn	5415003673
language	Lithuanian
oai_aleph_id	oai:aleph.bib-bvb.de:BVB01-020802360
oclc_num	706853866
open_access_boolean
owner	DE-12
owner_facet	DE-12
physical	315 S. 20 cm
publishDate	1993
publishDateSearch	1993
publishDateSort	1993
publisher	Vaga
record_format	marc
spelling	Kudirka, Juozas Verfasser aut Lietuviškos Kūčios ir Kalėdos Juozas Kudirka Vilnius Vaga 1993 315 S. 20 cm txt rdacontent n rdamedia nc rdacarrier Zsfassung in engl. Sprache u.d.T: Lithuanian Christmas Eve and Christmas Includes bibliographical references (p. 301-[314]) Christmas / Lithuania Harvest festivals / Lithuania Alltag, Brauchtum Brauch (DE-588)4008017-1 gnd rswk-swf Weihnachten (DE-588)4065075-3 gnd rswk-swf Lithuania / Social life and customs Litauen (DE-588)4074266-0 gnd rswk-swf Litauen (DE-588)4074266-0 g Weihnachten (DE-588)4065075-3 s Brauch (DE-588)4008017-1 s DE-604 Digitalisierung BSB Muenchen 2 application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=020802360&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen 2 application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=020802360&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract
spellingShingle	Kudirka, Juozas Lietuviškos Kūčios ir Kalėdos Christmas / Lithuania Harvest festivals / Lithuania Alltag, Brauchtum Brauch (DE-588)4008017-1 gnd Weihnachten (DE-588)4065075-3 gnd
subject_GND	(DE-588)4008017-1 (DE-588)4065075-3 (DE-588)4074266-0
title	Lietuviškos Kūčios ir Kalėdos
title_auth	Lietuviškos Kūčios ir Kalėdos
title_exact_search	Lietuviškos Kūčios ir Kalėdos
title_full	Lietuviškos Kūčios ir Kalėdos Juozas Kudirka
title_fullStr	Lietuviškos Kūčios ir Kalėdos Juozas Kudirka
title_full_unstemmed	Lietuviškos Kūčios ir Kalėdos Juozas Kudirka
title_short	Lietuviškos Kūčios ir Kalėdos
title_sort	lietuviskos kucios ir kaledos
topic	Christmas / Lithuania Harvest festivals / Lithuania Alltag, Brauchtum Brauch (DE-588)4008017-1 gnd Weihnachten (DE-588)4065075-3 gnd
topic_facet	Christmas / Lithuania Harvest festivals / Lithuania Alltag, Brauchtum Brauch Weihnachten Lithuania / Social life and customs Litauen
url	http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=020802360&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=020802360&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA
work_keys_str_mv	AT kudirkajuozas lietuviskoskuciosirkaledos

Verfügbarkeit

Es ist kein Print-Exemplar vorhanden.

Fernleihe Bestellen Achtung: Nicht im THWS-Bestand! Inhaltsverzeichnis

MARC

Datensatz im Suchindex

Es ist kein Print-Exemplar vorhanden.

Ähnliche Einträge