Bright week in the Slavic tradition

Easter, Hristovochka (campfire), Gremyatsky week (Chernihiv.) ^[2] , Red week ^{[3 ]} , Red Christmas time ^[4] , Holy week, Bright, Velikyodenskaya, Great, Joyful, Glorious ^[2] , Easter week ^{[5 ]} ; Belor. Wired, Grevitskaya week, Porozna week ; woodland. Velicidni ; polish Wielkanocne Świątki - Greatest Christmas time ^[6] ; Czech Světlý týden .

A characteristic feature of the folk ritual of the week was the remembrance of the departed ancestors. The commemoration of the ancestors was not consistent with the practice of church commemoration, as it was contrary to the spirit of the holiday - joy on the occasion of the Resurrection of the Dead Jesus Christ . However, according to popular beliefs, in the Easter week, the souls of the deceased temporarily return to earth to enjoy the spring holiday with the living ^[7] . Throughout the entire Bright Week, the souls of the deceased constantly turn between the living, visit their relatives and friends ^[8] .

The memorial days of this week were the first ^[9] (in some places the second) day of Easter and " Navsky Thursday " ^[10] . These days it was supposed to visit the deceased relatives in the cemetery, "christend" with them and invite them to a festive feast. They believed that the dead, having received an invitation, came to houses, sat down at tables, ate and drank with the living, stood in a church at a festive liturgy. These days the peasants left the doors of the houses unlocked for them; towels were hung on the windows so that the souls of the dead could find a house on them; tried not to sew anything, so as not to sew up their eyes; not washed, so as not to stir up the water before the dead; they did not lament or cry in the cemetery, so as not to prevent the dead from rejoicing in the Resurrection of Jesus Christ and thereby not destroy their hope of their own resurrection. According to popular beliefs, the deceased left their homes on Radunitsa , and the Earth on Ascension ^[7] .

This week was considered the beginning of the spring revival, the renewal of life ^[11] , many ritual actions were carried out related to the conclusion of marriages ^[12] . Their initiators and main participants were single youth and newlyweds. From the Bright Week, spring-summer festivities of boys and girls began ^[13] . The bright week was also a time when brides' shows were held in Russian villages ^[12] . This happened differently in different villages. For example, in the Pechora district of the Arkhangelsk province, girls, wearing the most beautiful outfit, went out onto a rural street to play bacha. Bacha was a long, decorated with a stick stick, which had to bring down a wooden figure mounted on the ground. The game gathered a large number of people who wanted to look at the girls. In the Oryol province, girls, having worn women's clothes for the first time, got rid of it , went to the meadow to fry fried eggs and have fun without the participation of guys. In Ryazan province, girls of marriageable age were invited to the square in front of the church. There they stood for some time for show, and then rode horses around the village. At the same time, they were “offered” to the bride to every man he met ^[14] .

In the Easter week, the girls performed various magical actions aimed at bringing marriage and marriage closer. So, dreaming of getting married as soon as possible, the girl was to be the first to hit the bell on Velikden and the first to hit the bell ^[15] .

During Bright Week, in many provinces of the Russian Empire, newlyweds were held, ceremonies were held to consolidate their new social status. In the Vladimir province, for example, newlyweds approached married women gathered at their house and gave them an “opening” cake and eggs. In Kostroma province, married women, gathered in a group, came to the newlyweds' house and demanded that the newlywed let them in. She opened the door for them and said: "Neighbors, dear ladies, love and favor me, take me to your girlfriends." After that, everyone entered the house and enjoyed a festive meal ^[15] .

The whole week was devoted to entertainment: we went to visit each other, treated ourselves to good, fast food. However, there were no excesses in food and drink, the great general village revelry with fights, characteristic of patronal festivals, in these bright days, as they were called by people. The festive meal was fun, joyful, but at the same time dignified and dignified. In Bright Week, a lot of people gathered on the village streets: they walked, demonstrating themselves, their children, their outfits, looking at other walkers, singing songs ^[16] .

On Monday after Great Day, the godchildren went to visit their godparents, grandchildren went to their grandmothers, bringing them presents - cakes and pies ^[17] . The same hotel ( Ukrainian ) was given to them with them ^[18] . The peasants went to each other, christened and exchanged paints or Easter eggs ^[19] .

In Slobozhanschina, the second day of Easter is called the Day of the Virgin; it used to be customary to give alms to the poor on that day ^[20] .

In the Hutsul region, a girl gives her boyfriend dye or Easter egg (Easter egg) on ​​this day. She doesn’t give it herself, but hides it in her bosom, and the guy takes it from her, having slightly fought. Having taken out the egg, leads the girl to the water, douses it with water “for beauty and health”, it happens that she completely redeems. Probably from this custom, known in other regions of Ukraine as well as Poland, Monday was called “watering” ( Ukrainian watering , Polish. Lany Poniedziałek ) ^[18] .

Guzuls on "drawing" Monday, guys have the opportunity to take a closer look at the home environment of girls with marriageable days. The hostess announces an invitation to a party ( Ukrainian. Vespers ), which boys and girls come to dance; and each guy had the right to take a pysanka from the girl with whom he was dancing. The guys go with these eggs, “drag” from house to house, and therefore they call this Monday “drawing” ^[21] .

In Polesie, the day was called Volochenna, Volochevnyk cotton, Volochebnyk . On this day, they visited the graves of their ancestors, went godfather to the kuma (this was called a valachonai ), children went around the house with congratulations ( woodland . Volochylnoi ), for which they were presented with eggs and bread ^[22] .

In the Czech Republic, early in the morning on Easter Monday ( Czech Červené pondělí ), the guys come out with a “ wit ” - an Easter whip. They are looking for girls who are hiding or pretending to want to hide. Guys quit girls with a birch panicle, juniper or whip from young twigs of willow decorated with ribbons (they say that it rejuvenates and heals). Girls are bought off by puppies, Easter eggs, treats ^[23] .

Serbs Pobusny or Water Monday ( Serb. Pobusani ponedaq, Vodeni ponedaak ) dedicate commemoration of their ancestors and restore order on the graves. On this day they carry to the graves and distribute colored eggs to the poor ^[24] .

The name "bathing place" is popularly associated with Tuesday. In the old days, it was a custom to pour cold water on those who slept in the morning. The Gustinsky Chronicle spoke of this custom - as a relic of ancient paganism, linking it with the enrichment of Mother - the Raw Earth ^[25] .

In some places, from Tuesday, and more often from Wednesday, girls began to dance, so the environment was called "round dance". Round dances continued from that day in the evenings to Trinity ^[26] .

In Ukraine, on the third day of the Great Great Christmas time, the villagers gathered in a tavern "to the music" to hold Christmas time. These three days of the Velikodensky holidays were a happy time of “guests”, youth games and fun. Adults searched these days for rye flowers, and when they found they trampled them, saying: “To wait for that year to trample ryas” ^[27] .

The fourth day of Velikodnya in Belarus was called “hailstones”, “ice day” ( Belorussian. Graduating serada, Ludava Zen ) ^[28] . On this day candles were lit in the church from the hail ^[29] . From a bright environment, spring round dances begin in some places, lasting until Trinity Day - every evening.

In southeastern Bulgaria, the ceremony of Mara Lishanka was performed on that day, with the aim of causing rain and protecting the fields from hail ^[30] .

The first Thursday after Easter. In Belarus, in some places, and especially among Catholics, there is a commemoration of the dead in a cemetery. Red eggs are laid on the graves, which the next day the beggars collect in their favor. “Nuski greatzen - of the day spent in the great tyzhny”, “Navsky greatday encourage the dead man” (Polesie). In Polesie on Easter, "go to the cemetery on the first day and on Thursday. They put things in order at the cemetery, and they don’t do anything at home. They go first to the church, and then they go to the cemetery. Bread, colored eggs, Easter, wine are carried. Women tie aprons, men tie towels, and each tie a ribbon ” ^[31] .

In the Pavlovsky district of the Voronezh region there was a custom to “ drive a mare ”: “On the fourth day of Easter week,“ they drove a mare ”. They made a head on a stick, tied a tail, covered it with a spindle. Wishing to ride on top of this horse. The man dressed up as a gypsy and drove this mare along the street. When the mare fell, then the gypsy “nibbled” her ear and she got up ” ^[32] . Similar ritual actions were performed in other areas of the region on Trinity ^[33] , and in other places at winter Christmas time ^[34] .

This was allowed to be celebrated for 40 days - before the Ascension ^{[35] [36]} . The old spiritual verse says: The Bright Resurrection of Christ Reached the Ascension of Christ ^[37] . The Ascension ended the period of the dissolution of borders, the unity of the worlds: divine and human, the world of the living and the world of the dead, sinners and righteous ^[36] and St. Peter “closed the gates of paradise” ^[38] .

In Belarus Easter Friday was called Red, Great, “forgiveness” ( Belorussian. Chyrvonaya, Vyalikaya, Velikodnaya, Prashchenne ). On this day, village girls washed themselves at dawn with cold water to be beautiful and healthy throughout the year. They believed that "kali garokh paseyats at Vyalikuyu P'yatnitsu, that yon velmi dobe zarodzіts" . Mother-in-law and mother-in-law invited the son-in-law and his relatives to “young beer” ^[39] .

On the “farewell day” in the Tula province, father-in-law and mother-in-law also “call on the son-in-law's relatives” for young beer. In the Kostroma and Vologda provinces, beer was brewed together. When pouring beer into the lagoons, young and old converged to drink the remainder. Each of them, tasting beer, was obliged to say: “Beer is not marvelous, and honey is not praise, but the whole head that love is dear” ^[40] .

In Bosnia, on this day, bathed in spring water ^[41] .

On Saturday, in some places, the rite of “hail of the young” was performed, and therefore Saturday was called “vyyunishna,” “hailing” ^[42] .

On Easter Saturday in the Vladimir province there was a custom to “please the proud”: in the middle of the day the young relatives visited the newlyweds' house, while the young relatives, if the young woman was “suitable for the house,” tried to please them and satisfy their desires in everything. In the Yaroslavl province, young people, as usual, were supposed to stay with their parents for a young day. After a visit to their home by the “Hailers” (see Vyunishnik), the young went on a visit together with their parents and the young's immediate family. In the house of the father-in-law, a treat was prepared for them, and the feast itself was called "loaches". "Vyunin" was an important transitional moment in the life of the newlyweds, they symbolically completed the ritual of the post-wedding period. Before them, the young one did not leave his wife, and after that he could leave home for a long time, go to the latrine. After the celebration, the young laid a full load of economic duties, from which she was partially released in the previous period ^[26] .

This day is the height of young fun. In Chernihiv province, the custom of the exile or “seeing off” of mermaids was timed to this day ^[43] .

On Easter Saturday, Serbs poured water on the houses in which they live, believing that by doing so they expel “ unclean power ” ^[44] .

In a series of spring-summer amusements, a collection of male youth stands out - “the hail of the young ”, also called looser, looser, looser, youth, unins, loosers ^[45] . A detailed picture of it is presented in the description relating to the Gorokhovetsky district ( Vladimir province ). On Easter week, on Saturday, on the eve of Krasnaya Gorka , before sunrise, lots of guys gathered in each village - 5, 10, 15 or more people. Oksalchiki dressed in festive shirts, plaid harem pants , the best bekhes. It was supposed to call out the young, married after the previous Easter. We started from our village, and then moved to others, without missing a single young couple. Under the windows of the young, the hailiers sang. They danced while singing. They sang the same song, directly related in content to this custom. It described the very arrival of the callers, emphasized many of them: "strength - the army brings down." After each couplet, as a refrain, a friendly male choir (often very numerous) “called out” in the predawn silence: “Young loafer, young loomber!” - an appeal to the newlyweds. The song told about the Vyunts yard, which stands “seven versts”, “on cast-iron pillars, on copper chains, on silver hooks”, surrounded by a white-stone fence with an iron tyun, “where it blooms on each stamen on each stamen,” and “on each something like a nightingale singing on a makovka’s head, about a young wife (“she dared new senes, found a gusli with a bell, carried it under a hollow, gave it to her husband”), about a young fellow, who amuses a young wife with a game of gusli. He consoles her, crying, also by the fact that her relatives will come today: “My father and my mother will come, my uncle and my aunt will come, my cute brother and my grandmother will come, my cute son-in-law will come with my cute sister, and my grandfather will come with my grandmother” ^{[46 ] [42]} .

This part of the song reflected the real custom: relatives visit the young bride and groom on Saturday during Easter week, in the middle of the day, after the arrival of the hail-overs. The local resident emphasized in the description the pronounced tendency here to “please the proud,” that is, the wife’s relatives, after the wedding. “Especially if a husband and father-in-law come across again, in order to more conveniently adapt it to themselves - to their family, they do everything for her and her relatives that she may like.” Reception of relatives on Saturday of the Easter week is among the whole system of mutual visits and treats of the related families during the first year after the wedding ^[47] .

The consolation motive of the young by the upcoming arrival of her relatives was replaced in the song of the hail by advice or rather by edification to wean from his old family and get used to the new. A detailed list of cases followed that could please the father-in-law, mother-in-law, brother-in-law, sister-in-law and husband. The theme of getting used to the whole family and, more broadly, “to my side” sounded here. This part was central, the main one in the choir called out and expressed the main content of the custom - introducing the young to a new life. It was followed by a fun list of what should be given to those who came with a hail (they themselves were also called young fellows in the song) and ended with an expression of respect for the newlyweds ^[47] .

The “Hailing Young” carried the refreshments to the Hailors. According to this description, these are pies, gingerbread, nuts, mash or vodka. The prosperous added money to the treat. The food gathered during the hailing was exhibited at the evening revel of youth ^[47] .

In the Makhlovskaya volost of Yuryevsky district, along with the male lovers, there was a hail of young women’s choir - the “woman loony” ^[47] .

In some places, the newlyweds were greeted during the day by two, three or more groups called out, distributed according to the age and sex principle and coming out in a certain sequence. Early in the morning - children, from 12 o’clock - adult men, accompanied by smart girls and women as spectators (Rozhnovsky volost of Semenovsky district ). In the morning and at noon - boys and girls 10-15 years old, at 5-6 o’clock in the evening - a women's party, and even later - a male party ( Yuryevets district of Kostroma province). Perhaps there was a performance of a bindweed by the whole village, led by the elderly. It existed along with a purely male youth hail. Youth walks around the yards, constructed by caroling type, happened on Maslenitsa , Easter, Egoriev Day, Semik . Places also marked rounds of courtyards in the middle of Great Lent - on a cross-worshiping environment and on the eve of Palm Sunday ^[47] .

In Galicia ( Yavorivschyna ), at the end of the 19th century, on Monday, under the windows of young people who had married in the past year and had no children, the guys sang Vyunytsky songs of “market robes” accompanied by musical instruments. On the second or third day, a group of children went around late at night with the music of local young women who married after Christmas and sang ^[48] :

Buckwheat panna, red Hanunayka,
Not by herself, with the vіttsom, z matіnkoyu.
Tobi, Ganuneiko, rindzivka,
And we have Easter eggs kobіvka.
Tobi, Ganuneiko, Vigradzanє,
And we have Easter eggs tsile dzbane.
Tobi, Ganuneiko, red letter.
And we have forty Easter eggs,
Y in comoros
Hanging Easter eggs in a small egg:
Dumb to get up, Easter eggs ^[49]

After the song was over, the young woman carried out several Easter eggs and small money. Thanking for gifts, the team went to the next newlyweds ^[49] .

From the Easter week spring-summer festivities of boys and girls began ^[50] . One of the most common entertainments of young people in the south of Russia and Ukraine was: "street" ^[51] , "five" ( ukr. Vulitsі, pads, dance, dancers ) - parties for boys and girls in the open. The "street", as a rule, was collected in a conditional, predetermined place: in the square in the middle of the village, behind the outskirts, in a green meadow near the river, depending on the locality ^[52] .

The Ukrainians began their “street” from Tuesday of Bright Week ^[53] and walked all summer - until Semyon Letoprovodok ( September 1 [14] ). Before the start of field work, young people gathered every night, and when work began in the field, it was only on Sundays and holidays. Usually the "street" was fun and lively: with music, dancing, songs, flirting. The most respected on the "street" was the harmonist. In addition to songs, dances and round dances, during the “street” there were other fun games that many young people knew. Songs and dances were studied there, a folk tradition lived, the best comradely qualities developed, and true pure love arose ^[54] .

A characteristic feature of the folk ritual of the Easter week in some places was the remembrance of the deceased ancestors ^[7] . The commemoration of the ancestors was not consistent with the practice of church memorials, which were not held during Easter week, as they contradicted the spirit of the holiday - joy on the occasion of the Resurrection of the Dead Jesus Christ. However, according to popular beliefs, on Easter week, the souls of the deceased temporarily return to earth to enjoy the holiday together with the living. The funeral days of this week were Easter Day and Easter Thursday. These days it was supposed to visit the deceased relatives in the cemetery, to christend with them and invite them to a festive feast. These days the peasants left the doors of the houses unlocked for them; towels were hung on the windows so that the souls of the dead could rest on them; tried not to sew anything, so as not to sew up their eyes; не стирали, чтобы не замутить воду перед умершими; не причитали и не плакали на кладбище, чтобы не мешать покойникам радоваться Воскресению Иисуса Христа и тем самым не разрушить их надежду на собственное воскресение. Землю усопшие покидали, по распространённым представлениям, в Фомино воскресенье или на Радуницу. По другим представлениям, души умерших естественной смертью возносились на Вознесение, когда «отверзаются двери райские, разрешаются узы адские» ^[55] .

Во время Пасхальной недели во многих областях устраивались смотры молодожёнов, проводились обряды, закреплявшие их новый социальный статус ^[15] .

В Пасхальную неделю, которая считалась началом возрождения, обновления жизни, проводилось много обрядовых действий, связанных с заключением браков. Их инициаторами и главными участниками были холостая молодёжь и молодожёны. Пасхальная неделя была также временем, когда в русских деревнях проходили смотры невест ^[7] .

В Пасхальную неделю девушки совершали различные магические действия, направленные на приближение сватовства и замужества. Так, мечтая поскорее выйти замуж, девушка должна была в день Пасхи первой попасть на колокольню и первой ударить в колокол ^[7] .

Через неделю после Пасхи — с Красной горки и Радоницы, начинали играть весенние свадьбы ^[56] .

• Каково Благовещенье , такова и Светлая неделя (Пасха) ^[57] .
• Суббота на святой — юнец (местный обычай Нижегородской губернии) ^[58] .

• Волочебный обряд
• Гаилки
• Пасха мёртвых
• Пасха в славянской традиции
• Радоницкая неделя
• Пасхальное яйцо

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