By Joanna Powell Colbert
One of the most charming customs of the Yuletide season is that of the Lucy Bride. She is the young woman or girl who wears a crown of candles on her head and walks through a dimly lit home, carrying a tray of pastries and coffee to feed her family. She is called St. Lucia and is most commonly known as the Christian saint who was said to light the way to salvation. But why did this Italian saint, with her origins in Sicily, capture the hearts of the people of the far north? For it is in the dark, northern lands of Scandinavia that she is the most beloved.
As Clement A. Miles wrote a hundred years ago, the imagery of the light shining forth out of darkness is a primary Yuletide theme, one that seems to strike deeply in the hearts of humankind. “Lux in tenebris is one of the strongest notes of Christmas: in the bleak midwinter a light shines through the darkness; when all is cold and gloom, the sky bursts into splendor, and in the dark cave is born the Light of the World.”
The historical Lucia was said to have been an early Christian martyr in Syracuse, Sicily, during the 4th century reign of Diocletian. She quickly became quite popular, with a widespread following by the 6th century. Two churches in Britain were dedicated to her before the 8th century, when Britain was still largely Pagan.
As with most saints, solid information about Lucia is lacking but many stories and legends are told about her. It is said that Lucia came from a wealthy family, and that she carried food to persecuted Christians hiding in dark underground tunnels. She wore a wreath of candles on her head to light the way as she carried her baskets of provisions. Another legend says that she plucked out her own eyes and sent them to a suitor, so that she would not have to marry him. Yet another tale claims that she was tortured for her faith and was blinded in that manner, though God restored her eyesight in the end.
Many images of St. Lucia show her holding a plate with eyeballs on it. She became the patron saint of the blind and those with eye trouble. The emphasis on eyes may have come from the identification of the Sicilian woman Lucia with the Italic goddess of light, Lucina or Lucetia. This goddess was often pictured holding a lamp and a plate of cakes, which were later mistaken for eyeballs. Lucetia became known as one of the aspects of the Roman Queen of Heaven, Juno. As Juno Lucina, goddess of childbirth, she was known as the opener of the eyes of newborn children.
She was also known to feed her people in times of famine. A story is told that St. Lucia arrived in the Syracuse harbor in 1582, bearing wheat on a ship for the townsfolk who had prayed to her for help while they were starving. A similar story takes place in medieval Sweden. St. Lucia, “with a face so radiant that there was a glow of light all about her head,”2 arrived in a ship on Lake Vannern bearing provisions during a winter famine. From both of these stories comes the custom of eating wheat porridge in honor of Lucia.
Various explanations are given of how the Italian Catholic saint traveled to Lutheran Scandinavia and became firmly entrenched in Nordic culture. Did the Vikings bring the story of St. Lucia back with them on their travels? Perhaps the story was carried by German traders, or priests and monks from the British Isles may have introduced the story.
However the story arrived in the northlands, it seems clear that the name “Lucia,” from lux (light), captured Nordic hearts as she merged with their ancestral traditions of Freya and Frigga. It was not unusual for the titles of ancient goddesses to be adopted as titles for both the Virgin Mary and for female saints. “Freya Vanadis,” meaning “shining bride of the gods,” reminds us of Lucy’s title “Lucia Bride.” Frigga was known as “Queen of the Aesir,” and St. Lucy was also called the “Lucia Queen.” Both were solar goddesses, associated with sun symbols such as sunwheels, cats, spinning, amber, and gold. Freya was called der vana solen, “the beautiful sun,” in a Swedish folksong.
The “eye” imagery of both Juno Lucina and the martyr Lucia is linked to Freya’s eyes which shed tears of amber in the ocean and gold on the earth. Unlike the virgin Lucia, however, who plucked out her eyes rather than submit to the caresses of a husband, Freya wept for her lost lover Odur.
She was the giver of riches. One of Freya’s names was “Gefjon,” meaning “Giver” or “Allgiver,” and she was known as the dispenser of wealth and plenty. It was said that her brother Frey gave the gift of fruitful fields while Freya gave the gift of crafted gold.
The golden saffron buns that the Lucia Bride serves are called lussekatter, literally “light cats.” One Christian tale said that the “rolls served by Lucia were devil’s cats which she subdued.” Freya’s solar chariot was pulled by her famous cats across the heavens. These cats were known to control the sunshine — it was said that if it rained at an inconvenient time, it was because the neighborhood cats were peevish or hungry.
Frigga was more closely tied to hearth and home than Freya. She is the goddess of spinning and her symbols are the spindle and distaff. The act of spinning was considered a magical act, sometimes symbolizing the spinning of destinies by the Fates, sometimes the spinning of light by the sun goddess. The winter constellation we know as Orion was called “Frigga’s Distaff,” Friggjar Rockr. “As the spinner, [Frigga] appears in Austria under the thinly Christianized guise of ‘St. Lucy’ or Spillelutsche, ‘Spindle-Lucia’, who, like Perchte, punishes those who have not spun during the year or have spun on her chosen feast-days.”
Lucy, like Frigga, is the bringer of light and life to the household in the depths of winter. Freya and Frigga are both identified at times with the Germanic goddesses Holda and Berchta, who are the light and dark sides of the same being. Both Holda and Berchta forbade spinning or other rotary tasks during the Yuletide season, the time when the “sun stands still” (the meaning of the word “solstice”). In Christian times, the ban on spinning was extended to include St. Lucia’s feast day.
Her feast day is December 13th, which was the day of the solstice before the change to the Gregorian calendar in the 1300’s. An old English rhyme reminds us that St. Lucia’s Day used to be the shortest day of the year: “Lucy-light, Lucy-light, shortest day and longest night.” Today, her feast day is seen as the beginning of the holiday season and is often called “Little Yule.”
The choosing of a girl to embody the character of the Lussibruden (Lucy Bride) or “Lucia Queen” in her community dates back to the 12th century. She wears a white dress and red sash (symbolic of light and fire) and a wreath of greenery (lingonberry or whortleberry twigs) on her head. Candles are attached (some say nine, or seven, or four — all sacred numbers) to the wreath and lit. She sets out while it is still dark “to carry food and drink to every house in the parish, and also to visit stables and cow-byres, so that animals as well as human beings may share in the promise of lengthening days and greater plenty that she brings.” She is preceded by torchbearers, and followed by a train of maidens, “star boys,” and wicked-looking trolls and demons. The goblins represent the bitter winter, soon to be vanquished by the radiant Lucia. “The Lucia Queen’s visits drive away misfortune and bring good luck and prosperity.”
Besides the visits of the village Lucy Bride to all the homes in the community, each household has its own bright visitor. The oldest (or youngest) daughter arises “at first cockcrow,” dons the gown, sash and crown, and in the darkness before the dawn, awakens the sleepers with songs, coffee and special buns called lussekatter. Some families then eat breakfast in a kitchen lit with candles.
Since 1927, when a Stockholm newspaper sponsored a contest to choose the city’s Lucia Bride, St. Lucia’s Day has become a source of national pride in Sweden. Lucia processions are held in schools, hospitals, offices, factories, and even airline flights. There are Lucia competitions where young women compete to represent their community. The winner of the Nobel Prize in Literature crowns Stockholm’s St Lucia.
Lynn Nelson, an American woman of Swedish descent, recalled the Lucia festivities of her own childhood: “I once knew a Swedish Evangelical Lutheran pastor . . . His predecessors, the Catholic priests, had taken five hundred years to clothe the [Lucia] tradition in its Christian trappings. St. Lucy was actually, he said, the goddess Freya. . . The pastor was quite old and had grown a bit testy as he spoke, and he finally rumbled that the Papists would never have been able to carry it off had they not struck on the device of placing at the center of their restructuring of the symbolism of this tradition a cup of hot, rich coffee and a slice of good coffee-cake.”
Whether or not her popularity is due to coffee and rolls, St. Lucia is greatly beloved as the Lightbringer during dark northern winters. Helen Farias neatly ties up all the elements of the Lucia story by saying that she “is the light-bringing midwife who is also bride, at the height of her power and who is most generous with her gifts, settling to earth at dawn in her cat-drawn chariot . . . just in time for breakfast.”
Joanna Powell Colbert is an artist, writer, and teacher of earth-centered spirituality and the Tarot. Joanna spent nine years creating the Gaian Tarot, which combines her love of symbolic, archetypal art with the mysteries of Mama Gaia, the natural world. Joanna blogs at GaianSoul.com.
ReferencesFreya Aswynn, Northern Mysteries & Magick, St Paul MN: Llewellyn 1998. Florence Ekstrand,Lucia, Child of Light, Welcome Press, 1989
Helen Farias, “Customs and Legends of Little Yule,” TBP’s Octava, Vol. 5 No. 8, Clear Lake WA: 1990. Helen Farias, “Divine Mothers of a Northern Winter,” TBP’s Octava, Vol. 3 No. 7-8, Clear Lake WA:1988. Helen Farias, “Festal Food: Lucia Cats,” TBP’s Octava, Vol. 1 No. 8, Clear Lake WA: 1986 Helen Farias, “The Return of Lucia,” TBP’s Octava, Vol. 3 No. 1, Clear Lake WA: 1987. Helen Farias, “Magical Ladies of the Thirteen Nights,” The Beltane Papers, Clear Lake WA: Samhain 1992. Waverly Fitzgerald, “St. Lucy’s Day,” School of the Seasons, <www.schooloftheseasons.com/lucia.html> (Accessed 1/21/00) Waverly Fitzgerald & Helen Farias, Midwinter, Seattle: Priestess of Swords Press 1995. Susan Granquist, “Lucy Fest,” Irminsul Aettir, <www.irminsul.org/arc/001sg.html>(Accessed 1/21/00) Stephan Grundy, Alice Karlsdottir, Diana Paxson, “Chapter XVIII: The Frowe (Freyja),” Our Troth, <w3.one.net/~dls/kspirits/ot/otfrowe.htm> (Accessed 1/27/00) Christina Hole, A Dictionary of British Folk Customs, London: Paladin 1976 Ellen Evert Hopman, Tree Medicine Tree Magic, Phoenix Publishing 1992. Alice Karlsdóttir, Stephan Grundy, Kveldulf Gundarsson, Melodi Lammond, Larsanthony K. Agnarsson, Karter Neal, Laurel Olson, Diana Paxson, Siegróa Lyfjasgy, Dianne Luark Ross, “Chapter XIII: Frija and Other Goddesses,” Our Troth, <w3.one.net/~dls/kspirits/ot/otfrija.htm> (Accessed 1/22/00) John Matthews, The Winter Solstice: The Sacred Traditions of Christmas, Quest Books 1998 Clement A. Miles, Christmas Customs and Traditions, Dover Publications 1976/1912
Lynn H. Nelson, “Holiday Business All Done,” <www.ukans.edu/~medieval/1999.kans/msg00009.html> 1/8/99 (Accessed 1/21/00) Patricia Monaghan, O Mother Sun, Crossing Press 1994. Thorskegga Thorn, “Spinning in Myths and Folktales,” <pluto.nidram.co.uk/%7Eskegga/spinmyth.htm> (Accessed 1/27/00)
This article was first published in PanGaia magazine, Winter 2000-2001. The footnoted version is in the appendix of Joanna’s recently published e-book, A Crown of Candles, which is filled with ideas for celebrating the winter holidays with a party honoring Santa Lucia.
The photo of the Lucy Bride with her crown of candles was taken at one of Joanna’ s legendary Lucia Parties by Paul Bingham.
The lovely photo of the Lucy girls was taken by Claudia Grunder and I found it at Wikipedia.