What Is Summer’s Day? Faik Konica Explains
An introduction to Verza / Dita e Verës, with an explanation of its history and roots by Albanian nobleman Faik Konica.
Summer’s Day: A History
In traditional Albanian Pagan beliefs, the year was conceptually divided into two distinct halves: the lighter half, representing summer, and the darker half, representing winter. One of the most significant celebrations associated with this division is the spring equinox, which, despite heralding the arrival of spring, is confusingly called Dita e Verës—literally translating to “Summer’s Day.”
This naming convention may seem confusing to those unfamiliar with Albanian seasonal traditions, as the festival does not mark the official beginning of summer in the modern four-season calendar. Instead, it signifies the onset of spring’s warmth and the fertile half of the year.
More than just the transition into the lighter half of the year, Dita e Verës was regarded by Albanians as the beginning of a new year entirely. The specific date of this New Year celebration varied by region, though it was most commonly observed on March 14 in the Gregorian calendar. More intriguingly, it also fell on March 1 in the Julian calendar, which coincides with the birth of Mars, the Roman god of war, as well as the traditional New Year in the Roman calendar.
The Roman connection is particularly fascinating. With the birth of Mars and the arrival of the New Year, the Romans believed that the cosmic battle between order and chaos had been won. This victory allowed them to resume warfare for another cycle. In Albanian tradition, however, the deity most closely associated with Dita e Verës was Zana— Diana interpretatio romana and Artemis interpretatio graeca. According to folklore, Zana emerges from her shrine to drive out winter, symbolising the solar triumph over darkness on the metaphysical plane. Just as Mars’ victory allowed the Romans to return to battle, Zana’s return enabled the resumption of hunting and banished the demons of darkness.
Another striking parallel can be found in the rituals associated with the festival. While many ancient traditions have faded over time, one has remarkably just-about survived into the modern era: the lighting of bonfires and the ritual act of jumping over them for purification. Interestingly, a similar practice existed in ancient Rome, where the Vestal Virgins rekindled the eternal fire at the start of the new year. Whether a direct link exists between these customs is just speculation on my part, but the thematic resemblance is compelling.
Notably, this bisected division of the year in two; a light and dark half is uniquely shared only with the Celtic pagan calendar. Ancient Gaelic societies followed a dual-season structure, though its festivals were pegged to different seasonal anchors.
The Meaning of Summer’s Day by Faik Konica
It is the day on which our forefathers, before the birth of Christianity, celebrated together with the Romans and the Old Greeks the gods of flowers, willows, and springs.
When winter thaws and summer approaches, smiling—slender and graceful, like in a Botticelli painting—the human heart is relieved of a burden, experiencing a gentle tranquillity and a sweet happiness. In this joy, our forefathers felt a duty to give thanks to the gods who brought these blessings. And thus, the beautiful festival we call Dita e Verës (Summer’s Day) was born.
In a few days, in Albania, the last faithful followers of paganism—faithful unknowingly and unwittingly—will adorn the branches of cornel trees, junipers, laurels, and all the revered willows with verore (summer charms). They will pick green branches and place them above the doorways of their homes.
Let us not allow these ancient festivals of our race to be lost. They do no harm to anyone; rather, they bring pure joy into the home. In a place where the lives of children are so often sorrowful, young boys and girls have a rare opportunity to celebrate. For adults, Dita e Verës carries a delicate and rare poetic charm.
Summer’s Day Today
Like everything worth celebrating nowadays, Summer’s Day has recently been bastardised, transformed into nothing more than a quick way for the state to boost domestic tourism. Traditions entirely unrelated to the Albanian people or Summer’s Day itself have been imported in the name of commercial gain. The most notable of these is the selling of red and white string bracelets, a popular custom across the Balkans. According to regional belief, when one hears the first bird of spring—usually a swallow—the bracelet must be removed and tied to a plant or tree. The only variation between cultures is the type of bird and the type of tree or plant to which the bracelet is fastened.
The tradition of lighting bonfires still survives, but it is fading, and it is now rare to witness the once joyous, life-affirming sight of youth jumping over the flames. Summer’s Day has been reduced to just another national holiday, devoid of its spirit and deeper meaning—simply a day off work.
Most of the celebrations are concentrated in a few particularly passionate cities, the most notable being Elbasan, where Zana’s shrine is said to be located. Here, vendors sell a special cornflour-based cookie called Ballokume, a traditional Summer’s Day treat. The name is allegedly derived from an Ottoman ruler of Elbasan who, upon tasting a peasant’s cornflour biscuit, exclaimed in admiration that it had become as delicious as lokum (Turkish delight), saying: “Është ba si llokume.”