Delving into Eritrean customs, Bereket Amare’s insightful book “ካብ ጥሪ ናብ ጥሪ” offers a captivating exploration of Tigrigna society across the twelve months of the year. Published in 2022, the book meticulously records the various traditions and customs that shape Eritrean life. To illuminate the cultural significance of September, the following excerpt is drawn and translated from the chapter dedicated to the month of September.
In the Eritrean calendar, September is a month held in particularly high esteem. The hills are adorned with the golden blossoms of Gelgele Mesqel, while the heavy ears of corn, ripe and ready for harvest, sway upon their stalks. The joyous popping of freshly roasted kernels emanates from homes and its aroma fills the air. Farmers, at long last, reap the bountiful rewards of their arduous labors, for the delicate young shoots they cared for the previous months now stand tall and begin to hunch under their own weight.
There is a saying that aptly captures the importance of this month, “Woeful indeed is the bird that loses its sight in September’s light.” This adage emphasizes the cultural significance and abundance of this time, highlighting the misfortune of weathering the difficult rainy season only to be struck blind on the most fruitful month.
In the days leading up to the celebrations of Qudus Yohannes (Saint John), which are known as Pagumen, young men gather sticks and dried vines to make long torches for the festivities. As nightfall descends on the eve of the holiday, they assemble, igniting their torches and embarking on a procession around the village, chanting “Hoye, Hoye.”
The Hoye ceremony is led by a single man who, with his lit torch, initiates the procession and the rhythmic chanting as he passes by every house, while the other young men follow, each carrying his own lit torch and echoing the leader’s “Hoye” in unison.
The symbolism behind carrying flaming torches through the night is threefold. First, it marks the end of the gloomy Dimama rains and the joyous arrival of the bright, sunny days of September. Another purpose of the ceremony (in fact, it is said that this is how the tradition of the Hoyena torches began) is for a village to signal to neighboring villages, which will witness the flames from afar just as they light their own torches in response, and inform them of its safe passage through the hardships of the rainy season. A much older reason for the tradition is said to be to dissuade potential looters and raiders. As it is the custom that only men should carry the flaming torches, a procession of numerous torches suggests a substantial number of men capable of defending the village.
The young men march around the village, chanting and illuminating the houses, and eventually converge at the village center before they proceed to the church. Those who are late to join are met with good-natured ribbing and traditional songs. Once reunited, the young man with the strongest voice leads the group in the “Hoye” chant, guiding them towards the church.
Upon reaching the church, the young men turn to the right and circle the nave three times, their torches burning brightly. Priests and village elders who have been awaiting their arrival, bless the men and the holiday, offering prayers and words of encouragement. They commend the young men for upholding ancient traditions and urge them to pass these customs on to future generations.
While the young men march within the church, the young women of the village who accompanied them, wait outside the church, singing their own songs. After the men emerge, the group gathers the half-burnt torches into one big mound and celebrates with singing, dancing, and playing around the bonfire all night. This joyous celebration takes place on the eve of Qudus Yohannes.
The festivities extend beyond the traditional torch procession. From a slight distance, married women join in the celebrations, forming a circle and singing and playing. Young maidens are welcome to participate but it is said that married women may be less enthusiastic. To encourage their participation, the maidens have playful songs prepared to tease the married women. These songs are creative, varied and numerous.
On the anticipated day of Qudus Yohannes, the community gathers during lunchtime to partake in a festive feast prepared in honor of the New Year. Afterwards, they again congregate on the playing fields for a day of dancing, singing, and traditional games. The young maidens soon join in the festivities, adding to the merriment with the drumming of their Kebero.
The specific names for these traditional games and celebrations may vary depending on the village. Near Shmedjana it is known as Embeb. There are some who call it Ayni wari, and by the people of Srhatn Etan Zeren, it is refered to as Ashenda.
Written by Sona Berhane