Russian Folklife

Russian Folklife http://folklore.mashaholl.com/folklife/ Seasonal articles on traditional Russian folk belief, folklore, mythical creatures, legends, and other cyclical events and beings. en-us Nucleus CMS v3.3 © Weblog http://backend.userland.com/rss http://folklore.mashaholl.com/folklife//nucleus/nucleus2.gif Russian Folklife http://folklore.mashaholl.com/folklife/ The Sorcerer's Looks http://folklore.mashaholl.com/folklife/index.php?itemid=54
Another distinction was made, among the “made” sorcerers, between “willing” and “unwilling” sorcerers. All of them, however, were believed to be in league with the dark forces and doomed to damnation.

"Unwilling" sorcerers acquired their powers by touching or accepting something carelessly from a dying practitioner. For them, salvation was possible through special church rituals or seclusion in a monastery.

"Willing" sorcerers, on the other hand, acquired powers through a pact with the devil (performed, as such rituals usually were, at a crossroads or in a bathhouse). It involved removing one’s cross, stomping on an icon placed face-down, and renouncing God, one’s mother, father, and sometimes the earth, the sun, and the moon.

Note: An icon is a blessed object, a window through which the “heavens look down on earth.” Placing it face-down and stomping on it is the symbolic equivalent of spitting in the face of holiness, an action that is sacrilegious and offensive.

Note: Calling on (or as here, renouncing) God, one’s parents, the earth, are common practices in magic and in spell-casting.

Sorcerers often had helpers: minor devils, or sometimes the unclean dead. These could appear as: black cats, black dogs, toads, frogs, snakes, even rams. As with the devil himself, a sorcerer’s helper will avoid likenesses that are symbolic of the power of light, such as the rooster or the donkey.
]]> halloween http://folklore.mashaholl.com/folklife/index.php?itemid=54 Fri, 31 Oct 2008 07:00:00 -0500 St Nicholas http://folklore.mashaholl.com/folklife/index.php?itemid=5 St Nicholas brings toys to children at the beginning of the Yuletide season. In the Russian tradition, he appears in spiritual songs (songs on religious motifs) next to Jesus Christ and Mary. He is the image of the kind and merciful helper. In his Vita (the official story of his life as saint), he performs acts of charity, often in secret. In the folk tradition, and unlike most saints, Nicholas does not punish, but he does instruct. He also brings gifts, often of money or food at the moment of greatest need. He is the embodiment of mercy. His name is often invoked in healing charms. He is also the protector of livestock, and in particular horses.

The spring feast of Saint Nicholas marks the beginning of night pasturing of horses in many areas. During the day, horses were kept in stables, but at night, as soon as the weather permitted (around this time of the year, the snow melted and the grass began to grow), boys began to take the village horses out to pasture near a river. They would watch while the horses grazed and tell scary stories (the writer Ivan Turgenev describes it in his short story Chevengur).

On May 9, the boys would mark the first night pasturing with a celebration around a bonfire, a special meal, and circle dances.

Beginning of night pasturing of horses in many areas. Young people (boys) celebrated occasion with bonfire, special meal, and circle dances.
]]> Spring Nicholas May 9 http://folklore.mashaholl.com/folklife/index.php?itemid=5 Sat, 5 Apr 2008 23:36:00 -0500 Cassian The Unmerciful http://folklore.mashaholl.com/folklife/index.php?itemid=37 Cassian (or Kassian) is the strangest of all saints. Called "Kas'ian the unmerciful" (Касьян Немилосердевый), by his actions he actually belongs to category of harmful, demonic personages, rather to the benevolent, helpful saints. Neither a teacher nor a role model, Kassian is merely a frightening figure.

His feast is celebrated during the leap year. That in itself sets him apart from other saints, and marks his day as particularly ominous. It was regarded as so dangerous that peasants ceased all work and often refused to leave the house for fear of the destructive glance of the terrible saint.

The fear caused by the saint's feast-day can be explained by one of the two legends about him.

The first one details his demonic nature. According to this belief, Kassian sits motionless, with downcast eyelids that reach his knees, for most of the time. Only on February 29th (every 4 years) does he lift his eyelids and look at the world. Anything he chances to glance at withers and dies. His evil eye is "so powerful that neither can a priest pray it away, nor can magic healers whisper it off."

The second one tells of all the saints being summoned to Eden. On the way there, Kassian and Saint Nicholas encounter some people whose cart is hopelessly stuck in the muddy road. Kassian refuses to help and arrives in pristine clothes and on time into the presence of God. Saint Nicholas arrives late and very dirty. But for his efforts in helping the people he encountered on the road, God gives him 2 yearly feast days, while Kassian gets only one very four years.

]]> Cassian http://folklore.mashaholl.com/folklife/index.php?itemid=37 Sun, 24 Feb 2008 00:34:00 -0500 "Old" New Year http://folklore.mashaholl.com/folklife/index.php?itemid=64
The Russia "out of borders," that is the Russia of émigrés, political refugees, non-conformists of all kinds, always looked for ways to celebrate holidays in a Russian manner and with a Russian flavor. The New Year did not escape this trend.

January 1st was the "official," i.e. Western New Year. It was the calendar celebration, to be feted with the rest of the world, officially, often someplace public.

January 13th (or the eve thereof) was a celebration for Russians only, and those privy to the closed ways of this very ethnic community. Russian was spoken, vodka was drunk (and Champagne and wine, too, but vodka was de rigueur, especially for men), Russian music (classical and folk) was played, and at midnight, first Moscow time, then local time, the "Old New Year" was saluted.

So why "Old" New Year, and why the 13th?

For the same reason that most Russian Orthodox holidays fall 12 days later than Western Christian holidays: most Orthodox Churches still follow the Julian calendar, rather than the Gregorian calendar.

Of course, the New Year is not a religious observance. It's merely a calendar date and an excuse to have fun.

But if you have an extra excuse to have fun, wouldn't you seize it?

Emigrés did it for various reasons. The most practical being that social organizations and clubs needed a date for a meeting that did not compete with "outside" obligations. The less practical, and more pleasant was, of course, an excuse to party...

The actual meeting for the "Old New Year" wasn't always held on the 12th, so as not to interfere with remunerated work on the 13th, should it fall on a weekday. But the enjoyment of the celebration wasn't dimmed by a little waiting.

And today?

The tradition of "old new year" and "new new year" seems to have been picked up in post-Soviet Russia. The recognition of the Julian calendar as an alternate means of tracking the passing of time -- alternate time, non-secular time -- doesn't need to be hidden or hushed. The Christmas service is broadcast on TV (albeit with an annoying, sportscast-style voice-over commentary). Christmas day has been officially declared to be on January 7, not December 25 (the Western, not Russian, date). The "old new year" can be spoken of openly as well.

But what is its purpose?

I can see only one.

Fun. Party. A uniquely Russian non-religious party day.

Is it official? No. Is it widespread? Not that I can tell. But it's one émigré tradition that has come full circle and seems to have invaded Russia. Or at least touched it.]]> Old New Year http://folklore.mashaholl.com/folklife/index.php?itemid=64 Sun, 13 Jan 2008 10:56:03 -0500 Christmas http://folklore.mashaholl.com/folklife/index.php?itemid=2
After Christmas Day (December 25 Julian/January 7 Gregorian), young people went out at night, in groups, for caroling (koliadovanie). They sang songs (koliady or koliadki) on religious themes, but also greetings, good wishes for the year to come (for good health, good harvest, prosperity, etc.). Both boys and girls in their teens participated. Koliadovanie resembled in some ways to trick-or-treating: the participants expected rewards for their songs.

The group pooled the gifts and shared them at the end of their tour of the village. Whatever food they collected became a late-night feast. Ribbons and such ornaments were shared between the girls, the money was divided between everybody. Mostly, however, the gifts consisted of food.

Those who do not give any offerings were treated to jeering or cursing songs. In which case the young people participating in koliadovanie opened themselves to retaliation. Nasty neighbors might even sic the dogs on the carolers.

Koliadovanie was more widespread in Ukraine and southern Russian than elsewhere in Russia.

Christmas day itself, originally, did not include a Christmas tree or presents. It began with Christmas vespers (Christmas eve was a day of strict fasting; traditionally, no food was eaten until the first star appeared in the sky). After vespers, a lenten dinner (no meat or dairy products) was served.

The traditional foods at our table always included some poppy-seed confection. In the south, in particular, it was Kut'ia, a wheat-honey-poppyseed-raisin dish. It might also be served at Epiphany and at funeral and memorial services.

Kut'ia Recipe

Sort, wash, and pour into boiling water 1 lb of shelled wheat; bring to a boil; drain in colander, rinse with cold water. Place in saucepan, add water, cover. Bring to a boil. Place in hot oven for 4 hours. When it is cooked to the point of softness, take it out of the oven and put in a cool place. Meanwhile, wash 1 measure of poppy seed, scald with boiling water, drain, rinse in cold water, drain, scald a second time, drain, rinse in cold water, drain, grind in stone cup until it whitens and the grains break up. Add 1/2 cup of sugar and about 2 spoons of honey, mix with wheat, add boiled, cooled water. Or else, instead of poppy seed, add a measure of berries and fruit from preserves, without liquid, mixed with some boiled sugar water.

From: A Gift to Young Housewives,
or the Means to Reduce
Expenses of a Household.
Compiled by Elena Molokhovets.
Saint Petersburg, 1901.

]]> christmas http://folklore.mashaholl.com/folklife/index.php?itemid=2 Sun, 23 Dec 2007 00:06:00 -0500 Winter Nicholas http://folklore.mashaholl.com/folklife/index.php?itemid=4 St Nicholas brings toys to children at the beginning of the Yuletide season. In the Russian tradition, he appears in spiritual songs (songs on religious motifs) next to Jesus Christ and Mary. He is the image of the kind and merciful helper. In his Vita (the official story of his life as saint), he performs acts of charity, often in secret. In the folk tradition, and unlike most saints, Nicholas does not punish, but he does instruct. He also brings gifts, often of money or food at the moment of greatest need. He is the embodiment of mercy. His name is often invoked in healing charms. He is also the protector of livestock, and in particular horses.

The winter feast of Saint Nicholas marks the beginning of the Yuletide season. It was a time for ritual games where young (unmarried) men dressed up as cattle and teased the unmarried girls, or played out a mock burial in which the "deceased" returned to life to everyone's "surprise". At that time, as well, young men and women of neighboring villages cross-dressed and pretended to "court" the "opposite" sex until their true identity was revealed to much laughter and jeers.

Drinking and tipsiness accompanied these games. But at the same time, it was also the season for honoring old men and heads of households, and for the blessing of animals. In years that were hard on cattle, a three-year-old bull, separated from the herd ahead of time and fed specially for the occasion, was slaughtered. Part of the meat was donated to the village church, and part was eaten at the village feast (note that this is the middle of winter: even in the absence of electric refrigerators, there is no preservation problem: temperatures rarely rise above freezing, so the village priest can keep the meat for a good length of time and use it for himself or for the parish needy).
]]> St Nicholas Dec 6 http://folklore.mashaholl.com/folklife/index.php?itemid=4 Sun, 2 Dec 2007 00:03:00 -0500 Introduction http://folklore.mashaholl.com/folklife/index.php?itemid=3

Orthodoxy

Russia is Christian Orthodox and has been so for over 1000 years – longer than many other Christian nations, longer than the United States have existed, and since before the Schism between Eastern and Western Christian Churches (or Catholics and Eastern Orthodox).

However, here we won't be discussing the Orthodox Church or its tenets per se (although it is impossible to avoid it entirely): traditional beliefs are more complex than a simple separation of Church and State, or Church and popular tradition. Scholars, both decrying and praising the Russian belief system, recognize that the peasants' religious attitude is a mix of Christianity and of a variety of rites and observances that probably hearken back to pre-Christian times, and contain more than a little magical thinking.

Which leads us to the concept of Dvoeverie, or Double-faith.

It is a state of mind in which the two sources of belief (Christian and popular/magic) are inextricably bound, yet at the same time, in many ways, remain separate. An excellent example is the folk wedding, where there are two elements, two parts that do not mix: the church ceremony, and all the lengthy preparations and rituals surrounding it. Without one or the other element, the wedding would not be considered entirely valid. But the twain do not meet, and neither does the priest participate in anything but the church service (although he does attend the wedding feast afterwards, even though he remains a detached observer of all the "games" that continue during it).

It is clear that Russian folk belief is a direct descendant of a pre-Christian religion which was centered, in all likelihood, around fertility rites. However, we don't have any direct information on Slavic paganism. It seems that there were gods somewhat similar to the Norse pantheon (Perun the god of thunder, Khors the sun god, Veles the god of cattle and shepherds, Stribog the god of winds, Dazhbog the god of abundance), but there are only a few scattered references to rituals connected with those gods, not even enough to determine whether there was a priesthood, temples, a formal organization of worship of these gods.

What is known is that Russians continued for a long time to perform rituals that were clearly meant to insure fertility. They were connected with solstices and equinoxes, with the growing season and harvest, with weddings and childbearing.

Nothing at all is left of the "higher" pantheon, of the gods mentioned above. It is possible that it was something connected with the nobility and not the East Slavic tribes that became Russia, and as such it remained disconnected from the lives of the Russian tribes. In any case, any sign of it is now gone.

What is left then is the "lower" pantheon: not powerful gods, but spirits of home and hearth, of cattle and stables, of rivers, forests, trees, seasons, and weather.

]]> Introduction http://folklore.mashaholl.com/folklife/index.php?itemid=3 Fri, 2 Nov 2007 22:30:00 -0500 Spells and Charms http://folklore.mashaholl.com/folklife/index.php?itemid=57

A full charm starts with a Zachin(зачин -- beginning, or opening) which includes the mention of one or three maids, saints, or an appeal to the Mother of God.

It is followed by the Kamen (камень -- stone): calling on to something very strong, hard, heavy: a support, an altar.

Then comes the Narrative part with a description of what the charm's intended purpose is.

It is followed by the Expurgation, or a series of orders expressed as imperatives for the object of the charm to perform, or submit itself (him- or her-self) to the power of the spell.

To seal the charm, a Zakrepka (закрерка -- fastening) is needed, in order to make the spell take hold.

And the charm is concluded with an Amin (аминь, or zaaminovanie -- зааминование): the amen, the finishing, which ends the words of power and returns the practitioner to normal speech.

###

And here is an example of an almost perfect charm (according to the structure put together by 19th-Century folklorists):

Please note: the information is taken from 19th-Century ethnographic materials, with no further qualifications as to their accuracy or veracity. A bibliography will be added to this site as time permits.

Prayer opening.

Lord God, bless.

Zachin:

Let me, the servant of God [name], have strength from the blue sea, alertness from the moist earth, sight from the multitude of stars, courage from the wild winds. I will stand, having blessed myself, I will go, having crossed myself, from the izba [house] through the doors, from the yard through the gates, I will go, this servant of God, into the wide world, into the open field, under the radiant sun, under the bright [crescent] moon, under the multitude of stars, under the flying clouds. I will stand, the servant of God [name], in the open field, on even ground, as on the throne of my lord, I will wrap myself in clouds, I will cover myself with the skies, on my head I put the radiant sun, I will cover myself with the bright young [crescent] moon, I will girth myself with the bright dawn, I will cover myself with the multitude of stars as with sharp arrows – against any evil enemy of mine.

(no narrative in this charm; its purpose is clear from the Expurgation)
Expurgation.

And let me have, this servant of God, the heart of the cruel lion-beast, the throat, the jaw of the roaming wolf-beast. Let my foe, my overlord [name] have the heart of a hare, the ears of a black grouse, the eyes of a dead corpse, so that his lips cannot open and his bright eyes cannot become indignant, and his bold heart cannot curse, and his white hands be raised against me, the servant of God [name].

And I will pray, the servant of God [name] to the archangel Michael: "Heavenly lord, commander Michael the archangel, stand by me, the servant of God [name], and grant me a heart of stone, a head of iron, a nose of copper, the eyes of a tsar, a golden tongue, and to speak kingly speeches, give me iron shields and a kingly wrath, as from the lord [tsar] all towns tremble, the faithful and the unfaithful. Also block the sight of my evil foe, my overlord [name] so that he will be ashamed of putting me to death, of tearing my bones to pieces, to separate me from life. My Lord Christ, merciful God, and my very much merciful Lady, the lady most holy Theotokos, the virgin Mary, the mother of God on high, entreater of Christ, warm defender, swift helper, as you have given birth to Jesus Christ, your Son, our God, the heavenly Tsar, to whom the archangels and the angels, the cherubim and the seraphim, and all the heavenly host bow, the prophets and the apostles, so to me, your servant, let the tsars and tsarinas, the princes and princesses, the boyars and boyarynias, the clerks and sub-clerks [or deacons and sub-deacons], all the motley authorities, all the district judges, my foes [names] bow.

As the dark night rejoices in the young bright [crescent] moon, as the morning dawn rejoices in the white light, and as the white light rejoices in the sun, let the tsars and tsarinas, the princes and princesses, the boyars and boyarynias, the clerks and sub-clerks [or deacons and sub-deacons], all the motley authorities, all the clerks, the judges and people of all ranks, my foes [names], in me, the servant of God [name], let them look at me, servant of God [name], as the bright sun, in the face or in the back, and from the side, and could not tire of looking at me, with their soul and their body, with their bold heart, their bright eyes, their soul and intent. Always, now and ever, and unto ages of ages, amen.

All the tsars and tsarinas, the princes and princesses, the boyars and boyarynias, and the clerks, and my foes [names] – all are my sheep. I, this servant, am the wolf, I will glance at them with my bright eyes and catch them, I'll take them in my hands, I'll cast them on my tooth, I'll bite them through and spit them on the floor, I'll step on them with my foot, and I'll trample them.

Zakrepka (fastening)

Be all my words blessed, strong and fast, stronger and more cruel than iron and steel, than a sharp knife, than an eagle's nails, than all my strong and fast words. Theotokos of Kazan affixed her seal with her golden ring.

Zaaminovanie

Always from now and unto the ages. Lock. Stone. Amen, amen, amen.

* * *
It would appear the practitioner added these instructions:
"These words must be said three times into water, into wax, and into a white towel, and into a small piece of bread. Wash yourself with the water, drink the wax. Put this bread next to your cross, wipe yourself with the towel, go wherever you please."

###

And, finally, two very different love spells:

Love charm (to make someone fall in love with you):

1 -- I, the Lord's servant [name], having blessed myself, will stand, I will go, having crossed myself, out the doors and through the doors, from gate to gate, I'll go into the open field. In the open field, the most holy Theotokos [She Who Gave Birth to God] herself is sitting, the mother of God. As she moans and aches for her Son, so let the servant of God [name], for the servant of God [name], moan and ache, and burn in flames, let her be unable to live, to be, to drink, to eat. In the name of the Father and the Son and the Holy Spirit, amen.

2 -- I will stand up, without blessing, I will go, without crossing myself, into the open field. In the open field there is a thorny bush, in that bush there is a fat woman, Satan's satisfier. I will bow to you, the fat woman, Satan's satisfier, and I will renounce my father, my mother, my ancestors, my tribe. Go, fat woman, enflame the heart of the fair maiden [name] for me.

]]> halloween http://folklore.mashaholl.com/folklife/index.php?itemid=57 Mon, 29 Oct 2007 00:00:00 -0500 Incantations and charms. http://folklore.mashaholl.com/folklife/index.php?itemid=56
Here are some uses of old-fashioned magic.

Medical, prophylactic and curative (and for protection):

Spells for an easy and safe childbirth and to protect newborn children.

Love spells were one of the most common categories; practitioners also prepared love potions.

Spells against impotence.

Spells to guard against evil spirits, malefic spells, and to avert the evil eye.

Malefic spells.
Malefic (spells that were meant to bring on something bad) might involve dolls (as the vessel to carry the spell to a specific person). The potions’ counterpart is, of course, poison. Even church candles can become a weapon in the hands of a dark practitioner.

Beside the usual ill wishes (ill health, ill luck, poverty, mishap, death), malefic spells might even consist of inflicting hiccups on someone.

The purpose of some incantations could be:

To attract benevolence of superiors, rulers, judges, etc.

To hide and find treasure.

Protection from thieves.

Protection in battle.

Spells on weapons to make them more efficient in hunting or in battle.

For hunting and fishing (for a good catch).

For agriculture, including weather (a good harvest, a well-balanced weather, no insect infestations).

Setting out on journey (a blessing for a safe journey and return).

To become invisible, to fly, to turn into an animal.

When moving into a new house (including helping the domovoi move from the old house to the new)..

For protection from fire.

]]> halloween http://folklore.mashaholl.com/folklife/index.php?itemid=56 Sat, 27 Oct 2007 00:02:00 -0500 Sorcerers and Shifters http://folklore.mashaholl.com/folklife/index.php?itemid=55
Some of the peculiar features of the sorcerers included bushy eyebrows, a penetrating or furtive (wolfish) glance, a tendency to be aloof and secretive. They remained bachelors in a society that emphasized family life and the need to find a spouse. They possessed black books and mysterious herbs. They may or may not attend church services, possibly as a means of misdirection.

There are no specific descriptions of witches, beyond the presence of a tail. Sometimes, there is a crossover between belief and tales, and the witch is described in a manner similar to that of the Baba Yaga of magic tales, in other words, as a hag: an ancient, ugly, dangerous woman.

Otherwise, witches can be either young or old. There is no emphasis either on beauty or on hideousness. Unlike proper young girls and married women, they may appear in public with loose, uncovered hair, especially when they decide to take a wild ride on a person’s back. The unlucky mortal will be forced down on all fours and pushed to exhaustion.

Witches can also fly, an they may use brooms, mortars, or pokers, as vehicles. They leave the house through the chimney. They may also turn into a magpie for this purpose, a bird renowned for her thieving ways and her chattering (note that magpie – soroka -- ñîðîêà -- is a feminine noun in Russian, i.e. always a she). However, the magpie is not the only form a witch can take, and her shape-shifting skills can be much vaster, although limited in a similar manner to those of devils and sorcerers.
]]> halloween http://folklore.mashaholl.com/folklife/index.php?itemid=55 Thu, 25 Oct 2007 00:01:00 -0500