Russian traditions and superstitions

Russian traditions, superstitions and beliefs include superstitions and customs of Russians. Many of them are now inseparable parts of every day life, or simply common social etiquette, though they often have their origins in superstition. The awareness of them, and their perceived importance, depends on various factors including region and age. Some are extremely common and practiced by the vast majority of the population, while some are extremely obscure.

Contents

Customs that are more often regarded as superstition

Traditions for the use of alcohol

"Cause and effect" Russian superstitions

Russia lacks some of the superstitions Westernerns find commonplace. Most Russians are not particularly concerned with the number 13, opening umbrellas indoors or walking under ladders.

Russian Folklore

Elements

Water

Water is the most revered element in Russian folk culture. It provides healing and nourishment and is linked with life and blood. Believers continued to make sacrifices to spring water (“living water”) until the 19th century. Folklore depicts bodies of water as an honorable hero or a protective mother.[11]

Fire

Fire can be destructive, but it also provides purity and protection. In a Russian household they refer to the fire lit in the stove as their “dear mother.” It protects them from evil forces. Each stove fire is lit by the Tsar-fire, created by friction on wood. After a wedding, the newlyweds would run through a fire for protection and good luck. Farmers would drive sick animals through fires to cure them of disease.[11]

Earth

Folk culture depicts the earth as a female figure, provider of crops and also a bed of fertility where future life will be planted. The earth deserves much respect. Care is given not to harm her while she sleeps in the winter, pregnant with the spring. People swear to her as they would swear to God. The earth is pure and because of that she cannot accept the bodies of unrepentant sinners or those who died a “bad” death.[11]

Air

The air listens and responds to the requests of human beings. This trait can be virtuous at times but more often than not it is evil. The wind carries evil things such as curses, diseases, or love spells. Spells, incantations, or the blowing of a whistle can conjure destructive winds. Folklore personifies the wind as an untrustworthy and dishonorable traveler.[11]

Magic

Healing

Seventeenth century Russians believed sickness have either material causes or magical causes. Magical causes could be demonic possession, displeasure of the Gods, the evil eye or witchcraft called porcha which functions like a hex. Porcha can be transmitted by wind, water, cursing or food.[12] If an ill person determined the cause of their disease to be magical they sought a healer who could find who caused their disease. Then the healer would send the invalid to see a specialist. Specialists could have been herbalists who used plants, herbs or grasses to cure illness, physiotherapists who attempted to squeeze or steam illnesses out of the body by using steam baths, or surgeons.[12] Folk tradition also prescribed plenty of self-medicating options. For example, many attempted to scare away demons with loud noises.[12] People made models of the afflicted body part and burned it.[11] The healing powers of water were often utilized through hydrotherapy (bathing in a river or lake during a thunderstorm on the first day after the new moon).[12]

Incantations and Spells

Incantations and spells can be used for a number of purposes and are often confused with prayers due to the common invocations of the names of God, Christ, or other Saints. Despite their Christian elements, they were still considered heresy in the seventeenth and eighteenth centuries.[13] Incantations were used to heal or cause diseases. During the healing process, the healer would ask the Holy Trinity for help or, in epic incantations, describe Christian or mythical figures performing actions that would attain the desired effect on the patient. Incantations were accompanied by physical acts of removing the disease. They did this by squeezing, scratching, biting, washing, etc. Incantations could also be used to spread porcha, the hexes that were the magical source of disease.[12]

Black Magic

To perform “black magic” one had to forsake everything holy which involves inverting Christian symbolism used in “white magic.” To do this one could turn his or her icons to face the wall, pray facing west instead of east, refuse to wash before and after sleeping, spit out the gifts of Communion or hold conversations with demons. Sorcerers primarily use black magic to summon devils. The goals of summoning devils include attaining wealth, fame, approval of superiors, sex, or harming another person. Those that rejected Christianity and sought the Devil felt that the Devil was as strong as God and impious spells were more powerful than prayer.[13]

Love Magic

Romance was connected with magic and sorcery even until the 18th century when it became a prevalent literary theme. Neighbors suspected magic to be the cause of people so passionate they lost their senses. Christianity supported marriage and child-rearing, but it did not support the pursuit of pleasures of the flesh. Romantic love was considered the antonym to Christian love and the Church forbade it. This ban did not stop people from employing the Devil to get their share of pleasure. For men the usual aim was sex, but for women it could have been to get married, exact revenge, or regain a husband’s affection. [13]

Death

There are many interpretations of death in Russian folk tradition. It can be reversible, and it sometimes resides outside of the body. It is also closely related to sleep. It is believed that when one sleeps on can traverse the “other world” and come back alive. There are two kinds of deaths. A person who dies in his or her old age surrounded by family died a “good” death, a death that was “their own.” They depart when God says they should. A person who dies a “bad” death, or a death “not their own,” died too soon before the time God assigned them. These persons might have been murdered, committed suicide, died of illness, or in war. Because of the nature of these deaths the earth cannot accept them until their time comes which means they do not receive a proper burial and are sometimes not buried at all but covered with rocks or sticks. Russians associate “good” deaths with bringing good harvests while attributing storms, droughts and other forms of destruction to “bad” deaths.[14]

Funeral Rites

Several steps must be taken once a person has died so their body can be buried and their soul can travel to the “other world.” The first step is washing the body. In a Dual-Faith setting (in which Orthodoxy and folk tradition are combined) this ritual prepares the deceased’s for his or her meeting with God. They then dress the body in all-white, handmade clothing left slightly unfinished because it belongs not in this world but the “other world.” In Christianity, the white clothing worn by the corpse represents the pure life the deceased promised to live when he or she was baptized.[15]

The body must wear a belt during its burial because the deceased will need it when he or she is resurrected during the Last Judgment. Belts are significant in both Christian and folk rituals. Christians value them babies receive them, along with a cross, at their christening. Thus, it symbolizes a person’s commitment to Christianity. In folk tradition, belts mark out an individual’s private space and prove that he or she is a member of society and protect the wearer from dark forces.[15]

After washing and dressing the body, the body is laid out in the house for three days before it is put it in the coffin. Orthodox households and Old Belief (pre-1650 Orthodoxy) households perform this ritual slightly differently. Orthodox families lay their dead loved one so his or her head points towards the icon corner. In the houses of Old Believers the feet are placed closer to the icon corner so the deceased faces the corner and can pray if he or she desires.[15] Old Believers believe that the dead can still feel for a time after their death. For fear of waking the newly dead, mourning does not begin during the washing or dressing. Inappropriate funeral etiquette can also wake the dead.[11]

The coffin, sometimes referred to as the “new living room,” is very comfortable, made like a bed with a pillow stuffed with birch bark or wood shavings. Mourners place objects in the coffin that the body might need after death such as money, food, favorite belongings, and reflections of status or occupation. Traditionally, men carry the coffin on their backs to the cemetery where the funeral will take place.[15]

At the funeral, a priest performs the “seeing off” ceremony, praying over the body and allowing mourners to throw dirt on the grave, symbolically incorporating the corpse into the earth. The priest then places a paper crown on the head of the deceased and the mourners throw soil and coins into the grave (the coins are either to pay for transit to the “other world” or for the space in the cemetery). After the funeral, mourners sing laments depicting the deceased leaving his or her family and the soul departing from the body.[15]

The Soul

Russian folk culture depicts the soul either as small and childlike, or having wings and flying. For forty days after a funeral, the soul of the deceased visits places it liked or faceland places where it sinned to ask for forgiveness. After forty days the deceased’s family sets a place for their loved one at dinner, inviting him or her join them for his or her own commemoration. When the family sees that the meal goes untouched they know their loved one has gone.[15]

See also

Notes and references

  1. ^ a b c http://paganism.msk.ru/primety/prim01.htm
  2. ^ a b http://paganism.msk.ru/primety/prim09.htm
  3. ^ a b c d e f g h i j k l m n o p q r s t u v w x y z http://paganism.msk.ru/primety/prim10.htm
  4. ^ a b c d e f g h i http://paganism.msk.ru/primety/prim08.htm
  5. ^ a b c d e f g h http://paganism.msk.ru/primety/prim06.htm
  6. ^ a b c http://paganism.msk.ru/primety/prim02.htm
  7. ^ http://paganism.msk.ru/primety/prim11.htm
  8. ^ http://www.sky-net-eye.com/eng/russian-idioms/ri_n/ni-puha-ni-pera
  9. ^ http://paganism.msk.ru/primety/prim8.htm
  10. ^ http://paganism.msk.ru/primety/prim03.htm
  11. ^ a b c d e f Elizabeth A. Warner. Russian Myths. (Austin, Texas: University of Texas Press, 2002).
  12. ^ a b c d e Russell Zguta, "Witchcraft and Medicine in Pre-Petrine Russia," Russian Review 37. 4 (1978).
  13. ^ a b c Elena B. Smilianksaia, "Witches, Blasphemers, and Heretics," Russian Studies in History 45. 4 (2001).
  14. ^ Elizabeth A. Warner. Russian Myths. (Austin, Texas: University of Texas Press, 2002.)
  15. ^ a b c d e f Elizabeth A. Warner, “Russian Peasant Beliefs and Practices Concerning Death and the Supernatural Collected in Novosokol'niki Region, Pskov Province, Russia, 1995. Part II: Death in Natural Circumstances," Folklore 111. 2 (2000): 255-281.

External links