DOZHINKI (obzhinki, otzhinki; mistresses, ospozhinki - from Mistress's Day, Dormition), a set of rituals associated with the end of the harvest among the Slavs. Dozhinki were timed to coincide with the nearest holidays, among Russians more often to the Dormition. Usually combined with help and performed alternately with different owners. The main rituals were aimed mainly at ensuring the fertility of the field and the strength of the reapers. The reapers rolled around in the stubble, threw sickles (sometimes wishing for their future at the same time), the senior reaper “curled” (“wrangled”) the “beard” (Russian - goat, kozulka, braid, Czech - stodola, Polish - pshepyurka, kokoska, etc. ; a bunch of uncompressed ears of corn, bent to the ground, twisted with a rope, braided, etc.). The “beard” was plowed, covered with stones, sickles, sprinkled with salt, watered, a round dance was danced around it, people jumped over it, rolled on it, told fortunes on it, etc. Among Belarusians, a special type of pre-zhin songs (beard songs, beard), often of an obscene nature, is associated with the “beard” ritual; the main characters are a goat and a quail, which the reapers drive out of the field (hence the name of the “beard” - “goat” and “quail”). “Beard” was associated with the character - the patron of the harvest (“God”, Grandfather, Goat, Elijah the Prophet, etc.).

In addition to the symbolism of the cult’s fertility, a number of features connected dozhinki with wedding rituals (see Wedding). Thus, the procession from the field to the owner’s house was led by one of the reapers (Ukrainian - young, princess, Belarusian - baginya, talaka, etc.) with a wreath of the last ears of ears with flowers, ribbons, fruits, etc., sometimes dressed in the form of a sheaf . The procession performed songs with a predominance of dance tunes and wedding themes. If they met a man along the way, the main performer would put her wreath on him; After paying the ransom he was released. Among the Western Slavs, the main role could be played by a couple portraying the bride and groom; the reapers accompanied them like groomsmen at a wedding. The owner or hostess met the reapers on the porch, they were given a wreath, which was placed in the red corner (hung above the door, etc.) and kept until the next harvest; sometimes grains from the harvest wreath were added to seed grain or used in Christmas rituals: they made Christmas bread from it, fed it to livestock or poultry, etc.; in Poland, the harvest wreath was often blessed in the church. Among the Russians, Bulgarians, and Western Slavs, similar rituals were performed with the last sheaf (obzhinok, reaper, strawman, birthday boy), sometimes dressed up in the form of female and/or male dolls (sometimes different types of grains were used, for example, a male doll was made from oats, a female - from rye), called “Ivan and Marya”, “Solokha and Ovsey”, “Grandfather and Baba”, etc. The dozhinkas ended with a treat in the owner’s house (the reaper), the main course being “ozhinnaya” porridge, special bread, in Siberia - salamat, etc. In some places, the dozhinkas lasted a week. A number of rituals bring dozhinki closer to Maslenitsa: a doll made from a sheaf was carried around the village and then drowned in the river or burned, scattering the ashes in the field (sometimes it was kept until the next year, during a drought it was carried with a religious procession, etc.); the newlyweds visited their father-in-law during the pre-wedding week; Among the Western and Southern Slavs, a rooster was sacrificed for dozhinki (sometimes in the form of a ritual game), etc.

Lit.: Life songs. Minsk, 1974; Ternovskaya O. A. “Beard” // Slavic antiquities. M., 1995. T. 1; Usacheva V.V. Harvest wreath // Ibid.; Vinogradova L.N., Usacheva V.V. Harvest // Ibid. M., 1999. T. 2; Vinogradova L.N. Harvest songs // Ibid.; Usacheva V.V. Obzhinki // Ibid. M., 2004. T. 3.

Farewell to summer began with Semenov's day - from September 1 (14). The custom of welcoming autumn was widespread in Russia. It coincided in time with Indian summer. Celebrated in mid-September Autumn. Early in the morning, women went to the bank of a river or pond and met Mother Osenina with round oatmeal bread.

The Russian people had a wonderful tradition of the so-called “cabbages”, or “cabbages”, when after harvesting the cabbage, the owners invited people to visit. Neighbors came to the house, congratulated the owners on a good harvest, then chopped the cabbage and salted it with special songs dedicated to this event. Working together was always more successful, joyful, and successful.

At the end of the work, a common meal was arranged, for which beer was brewed in advance and pies with cabbage were baked. During this meal, the women promised to always help each other and be together in sorrow and in joy.

Thus, work and everyday life, everyday life and holidays were closely intertwined with each other, promoting the unity of people and their unity.

Among the autumn agricultural holidays, the beginning of the harvest should be noted - stings, and its ending - dozhinki.

Zazhinki and dozhinki are the most important agricultural holidays. Many researchers of Russian life talk about how they were carried out in Rus'. “In the morning, the zazhinshchiki and zazhinshitsy went out to their paddocks,” writes A.A. in his work. Corinthian, - the field was blooming and dappling with peasant shirts and women's scarves,... life-giving songs echoed from boundary to boundary. At each paddock, the hostess herself walked ahead of everyone else with bread and salt and a candle.

The first compressed sheaf - “zazhinochny” - was called the “birthday sheaf” and was set apart from the others; in the evening the woman who bought him took him, walked with him ahead of her household, brought him into the hut and placed the birthday boy in the red corner of the hut. This sheaf stood - right up to the dozhinki... At the dozhinki, a “worldly fundraiser” was organized in the villages, ... they baked a pie from new flour... and celebrated the end of the harvest, accompanied by special rituals dedicated to it. The reapers walked around all the harvested fields and collected the remaining uncut ears. From the latter a wreath was twisted, intertwined with wildflowers. This wreath was placed on the head of a young beautiful girl, and then everyone walked to the village singing. Along the way, the crowd increased with oncoming peasants. A boy walked ahead of everyone with the last sheaf in his hands.”

Usually dozhinki occur during the celebration of the three Saviors. By this time the rye harvest is over. The owners, having finished the harvest, carried the last sheaf to the church, where they consecrated it. Winter fields were sown with such grains sprinkled with holy water.

The last compressed sheaf, decorated with ribbons, rags, and flowers, was also placed under the icon, where it stood until the Intercession itself. According to legend, the sheaf had magical powers, promised prosperity, and protected against hunger. On the day of the Intercession, it was solemnly taken out into the yard and, with special spells, fed to domestic animals so that they would not get sick. Cattle fed in this way were considered prepared for a long and harsh winter. From that day on, she was no longer taken out to pasture, as the cold weather set in.

Other rites of the end of the harvest include the custom of leaving several unharvested ears of corn on the strip, which were tied in a knot (“they twisted the beard”). Then they were pressed to the ground with the words: “Ilya on the beard, so that the holy saint does not leave us next year without a harvest.”

A kind of milestone between autumn and winter was a holiday Protection of the Most Holy Mother of God, which was celebrated on October 1 (14). “On Pokrov before lunch it’s autumn, after lunch it’s winter,” people said.

Pokrov - one of the religious holidays especially revered by Orthodox believers. In ancient church books there is a story about the miraculous appearance of the Mother of God, which occurred on October 1, 910. They describe in detail and colorfully how, before the end of the all-night service, at four o'clock in the morning, a local holy fool named Andrei saw that he was standing in the air above the heads of those praying The Mother of God, accompanied by a retinue of angels and saints. She spread a white veil over the parishioners and prayed for the salvation of the whole world, for the deliverance of people from hunger, flood, fire, sword and invasion of enemies. When the service ended, the holy fool Andrew told people about his vision, and the news of the miracle spread. In honor of this miraculous phenomenon, the Russian Church established a special holiday - the Intercession of the Blessed Virgin Mary. The Mother of God Virgin Mary, the mother of the God-man Jesus Christ, according to Christian teaching, played an important role in the salvation of the world.

According to popular beliefs, the Mother of God was the patroness of farmers. It was to her that the Russian people turned to pray for the harvest. It was from her that he expected help in difficult peasant labor. The very image of the earthly woman Mary, who gave birth to a divine son and sacrificed for the salvation of people, was close and understandable to believers, especially women. It was to the Mother of God that they turned with their troubles, worries, and aspirations.

The festive church service on the day of the Intercession is structured in such a way as to convince believers of the mercy and intercession of the Mother of God, of her ability to protect people from troubles and to console them in grief. The service on the Feast of the Intercession is dedicated to revealing her image as the all-powerful patroness of this world and as a spiritual figure who unites heavenly and earthly powers around herself.

By the time of the celebration of the Intercession, autumn field work was ending, and the peasants solemnly celebrated these events. The folk harvest festival merged with the Christian one.

There are a lot of beliefs associated with the holiday of the Intercession, which have their roots in ancient times. Let's get to know some of them. “The Intercession will come and cover the girl’s head,” say the old men, and the girls, in turn, secretly pray: “Father Intercession, cover the ground with snow, and cover my young woman with a veil!” or “Pokrov, Most Holy Theotokos, cover my poor head with a pearl kokoshnik!” The girls spend the entire day of the holiday in their circle, throwing together a cheerful feast in the simple-minded confidence that “if you have fun during the Intercession, you will find a sweet friend.”

Thus, we examined the main calendar holidays, winter, spring, summer and autumn, the celebration of which reflected the character of the Russian people, their beliefs, customs and traditions. Over the centuries, they have certainly undergone some changes associated with certain historical events and the change of eras. But the main meanings and meanings of these holidays are still important for our people.

Dozhinki (Old Russian – put the squeeze) (dozhin, dozhni, pozhinki, pozhinalki, vyzhinki, obzhinki, obzhatka, opozhinki, spozhinki, vspozhinki, Spozhinitsa, Spozhin, Gospozhinki, Gospozhki, Uspenie, Uspenshchina, Dormition day) - the last day of the harvest ( Most often, dozhinki were timed to coincide with the Dormition of the Virgin Mary or the Third Savior, on which ritual and magical actions were performed, marking the completion of the harvest). The festive meal in honor of this event was called in the same way.
“Reap” - finish the harvest, finish the bread. Gospozhinki (Ospozhinki) from "Mistress", i.e. "Lady" (Virgin Mother).
Obzhinki are characteristic primarily of the Eastern and Western Slavic traditions; among the southern Slavs, the holiday of the end of the grain harvest is shifted to the period of grain threshing.

Slavic peoples first celebrated Zazhinki (the beginning of the harvest, the Day of the First Sheaf). Dozhinki was celebrated more magnificently - the day of the end of the harvest, the feast of the last sheaf, which fell in mid-August, on the Dormition of the Blessed Virgin Mary (according to the old style on August 15).

Time

Dozhinki were celebrated depending on the climate and location at different times: among the Eastern Slavs, Obzhinki was often timed to coincide with the Assumption, in Siberia it coincided with the holiday of the Exaltation (Zdvizhenye). In Polish Pomerania - on St. Lawrence (August 10), among the Lusatians and Kashubians - on St. Bartholomew (August 24). Bulgarians and Serbs often celebrated threshing at the end of September. Among Western Slavic Catholics, the day was often associated with either the Feast of the Assumption of the Virgin Mary (Polish: Święto Matki Boskiej Zielnej, August 15) or the autumn equinox (September 23).

In a number of places, Obzhinki was held twice: the holiday on the occasion of harvesting rye was called in Poland (Warmia, Mazury) plon (an older form), and after collecting all the grains from the field - okrezyie and dozynki. In some regions of Ukraine and Belarus, Obzhinki (Dozhinki) was celebrated only at the end of the winter crop harvest, in others - only at the end of the spring crop harvest.

In Zaonezhye, in some villages, young people celebrated the end of the harvest on September 8 (21), going to the islands to celebrate the holiday.

Pre-harvest rituals were performed both after the end of winter and spring harvests, sometimes when harvesting other plants (for example, flax). The main elements of the prezhinochny ritual were widespread among all Eastern Slavs and consisted of the following.

The last sheaf is reaped silently, so as not to disturb the “spirit of the field” that moves into it. According to an ancient custom, a small part of uncut ears of corn was left on the harvested field, tying them with a ribbon - they curled a “beard” - for the giants, Veles, Nikola, Elijah the Prophet. This bunch, called “beard”, “goat”, “kozulka”, or “braid”, was “curled”, “wrung” or tied in various ways.

The ritual of "curling the beard"

The ritual of "curling the beard" is based on the idea of ​​the spirit of the field hiding in the last unharvested sheaf.
In the most ancient and widespread version, plant stems were broken and bent in an arc so that the ears came into contact with the ground (Vologda, Novgorod). Sometimes the bundle was pressed to the ground with stones (Smolensk). In some cases, the ends of the ears of grain were buried in the ground, sometimes along with a piece of bread (Western Russian). Bending the ears to the ground could be combined with twisting them into a rope (north-eastern Russian). “Curling a beard” meant twisting it with a rope, bending it, giving it a round shape. In the latter case, make a wreath without cutting the plants. It is known to curl a beard into one or more rings.

In addition to rope-shaped ones, “beards” were made in the form of a “braid” (“braid”). “A braid for the Virgin Mary - for next year’s harvest” (Kostroma). The beard - braid (beauty) was represented as a female symbol and was associated with the motive of the wedding ceremony.

In later versions of the ritual, an uncompressed bunch of stems was tied with a knot (less often - three knots), tied at the top, near the ears, with stems, grass, a belt, red thread or ribbon. The unharvested stems formed a circle, the stems from the middle of which were reaped for the ritual last sheaf (see Dozhinochny sheaf). The uncompressed stems of the round “beard”, tied at the top, formed a gazebo. Often the “beard” was decorated with flowers (Arkhangelsk); in the northern Russian regions, old hats and bast shoes were used to decorate the “beard”. Sometimes the ears of corn on top of the knot were cut off and placed in the last sheaf.

The “curled beard” could be covered on top with a special sheaf, which had the names: “doll”, “hood”, “hat”. The sheaf was made from the same grain as the “beard” and was placed on it with the ears facing down (Vologda, Yeniseisk, Kostroma, Nerchinsk district of Siberia). This version of the “beard” was formed under the influence of the “harvest sheaf” ritual developed in these places.

In addition, the “beard” could be covered with straw or ears of corn (Vologda, Vyatsk, Kostroma, Novgorod), which was a flooring called “gumeshko”, “threshing floor” (Vyatsk) or a fence, called “ yard" (Kostroma). Sometimes the flooring was perceived as a bed for Elijah or Christ, then the cut bunches of ears of corn were laid out in a quadrangle, oriented to the cardinal points. “Who speaks to Christ on his beard, and who speaks to Christ on his bed. If he gets tired walking, he, father, might want to lie down, he might even lie down on my straw” (Vladimir). They also made flooring in the form of a circle - a “mug”, laying out ears of corn in the sun (Vologda, Novgorod), less often they made flooring from flowers (Pinezh).

In the north-eastern provinces, after completing field work, on the last strip they placed a vertical cross made of rye, oats, barley, and covered it with flagella from the same stems (Vyatka), which was called a beard - “chapel”.

The ritual “curling of the beard” was performed by the eldest of the reapers, or by a woman who enjoyed universal respect. This magical action took place in a solemn atmosphere in compliance with certain rules. Thus, the “volotki” (stems) “curled” in the sun; the “beard” was not allowed to be touched with hands, so it was “wrung” by wrapping the hand in a shirt sleeve or an apron. The covered hand served as a symbol of wealth and abundance, and the bare hand - poverty; and in addition, so that the strength of the grain does not disappear from the touch, but remains in the ears themselves.

Weeding the beard and other ritual actions

In addition to the ritual making of the “beard,” the prezhin ritual included weeding the “beard,” digging up the earth between the ears of corn and sowing grain (Western Russian), walking around the “beard” (Northern Russian), watering the beard with water, and pouring the guys at the outskirts of the village, reapers returning from harvest, washing their hands; tumbling (rolling) on ​​the ground, stubble or “curled” ears.

This also included various actions with sickles. They could have been placed around the “beard” (South Russian), i.e. magically enclose the “beard” in a circle; pour water. If the sickle did not cut hands during the harvest, he was “rewarded.” The reward for the sickle was that he was “married.” The custom of “marriage of the sickle” was performed in different ways. The sickle, starting from the handle, was wrapped in ears of rye or wheat so that, adjoining the tip of the sickle, they seemed to flow from it. After this, they pricked the ground several times with a sickle. In another version, either all the sickles participating in the harvest, or the sickle of the eldest reaper, who wrapped it, were wrapped in the last compressed guest. When the sickle wrapped in ears of corn was pressed tightly to the ground, the reaper pulled out the ears of corn with roots, raised them high above her head and said: “Be born and live, don’t transfer to that year!” or “be born like this that year” (Moscow).

Fortune telling

In addition, fortune telling was performed at the “curled beard”. So, the eldest of the reapers sat on the ground facing the “beard”, collected sickles from all the women, took them by the handles and threw them over her head. At the same time, each woman wondered whether she and her family would live to see the next harvest. A sickle stuck with its end into the ground towards the church foreshadowed death; the sickle that fell farthest from the “beard” spoke of a long life (Ryazan). They could also guess from the grains of the new harvest. They said: “They would come to this owner to buy and borrow! Whoever eats a grain, if a girl, get married; if a guy, get married; if a woman, give birth to a child; if a cow, give birth to a heifer; if a sheep, bring twins!” (Vologda).

Ritual meal

The preparation of a symbolic treat can be considered a separate ritual. A piece of bread and salt was placed on a stone placed inside the ears of the “beard”, representing a table covered with a piece of linen - a “tablecloth”, or simply on a cloth spread on the ground. Sometimes bread was tied to the "beard".

The complex of pre-harvest rituals ended with a festive meal in the house of the owner of the harvest. Sometimes this was accompanied by bringing the last sheaf into the house (see Dozhinochny sheaf) and presenting the owner with a wreath woven from ears of grain (Smolensk). The main ritual dishes at dozhinkas were: “salamat” - thick porridge made from oatmeal with lard and butter (Northern Russian), which, according to popular beliefs, contributed to the fertility of the next year’s grain; "dezhen" - oatmeal mixed with sour milk or water (Arkhangelsk, Perm); pies with porridge, scrambled eggs (for Northern Russians - pozhnalnitsa), pancakes, beer, wine and honey.

Dozhin songs and conspiracies

Pre-harvest rituals were accompanied by incantations and harvest songs performed at different moments of the ritual. During the "curling" the Brodys sang:
"We are already braiding, we are braiding a beard
At Gavrila's poly,
Curling the beard
At Vasilyevich's and on the wide one,
At Vasilyevich’s, yes, on a wide one.
On the great fields,
On wide stripes,
Yes, to the mountains high,
On the black arable land,
For arable land."
Or:
"Weigh, weave, beard,
Beard, hang yourself,
Susek, fill up!"
(Nekrylova A.F. 1989. P. 315 - 316).

In conspiracies and sentences aimed at obtaining a good harvest next year, it was said: “Here’s a beard for you, Ilya! Give us rye and oats for the summer!” or “Here’s a straw beard for you, Ilya, and next year give us a lot of bread!” (Kostroma; Zavoiko K. 1917. P. 16-17); “A beard for Nikola, a head for the horse, a piece of cake for the plowman, a daddy for the wife, and good health for the owners” (Novgorod..; Gerasimov M.K. 1900. No. 3. P. 133); “Flor da Laurel, come feed the horse” (Vologda; Zelenin D.K. 1999. P. 67); “Egory come, bring the horse, and feed our horses, and feed the sheep, and feed the cow!” (Moscow; Zernova A.B. 1932. P. 33).

While pouring water over the reapers, a song was sung:
"The ear went to the field,
For white wheat.
Get born for the summer
Rye with oats,
With grouse
With wheat.
From the ear - octopus,
From grain - carpet,
Half-grain pie.
Be born, be born,
Rye with oats!" (Korinfsky A.A. 1995. P. 339).

And during the festive meal the following:
"Petrushka dear gentleman!
Clear away your swarm!
Fill us with enough.
Sit me down at the table.
Make me sit down at the table,
Bring me some beer and honey!
You give me drink, I reap, -
I'll sing that song."
(Nekrylova A.F. 1989. P. 317).

At the end of the day the last song sounded:
"We've lived through, we've lived through,
The little ones met
The cow started
The oatmeal flourished
The guests were treated to
We prayed to God!
Bread, grow!
Time, fly, fly -
Until the new spring,
Until the new summer,
Until new bread!"
(Korinfsky A.A. 1995. P. 340).

"Beard"

The main ritual object of pre-zhin rites - the “beard” - was perceived as a “small sheaf” or “ends of straw with ears of corn”; The Indo-European root of this word meant the concept of "vegetation". The name "beard" is known by the name "goat" or "kozulka". They said: “to eat a goat” (Ryazan). In Russian, the word “goat” meant any part of the strip that fell to the share of one reaper. On the Angara, the “beard” was called “uru” (Makarenko A.A. 1993. P. 61). The “beard” was attributed to God (god’s beard), Christ (Christ’s beard), the Savior (beard for the Savior), the Mother of God (Braid of the Mother of God, beard of the Intercession of the Most Holy Theotokos (see Intercession of the Theotokos); various saints: Elijah the Prophet (see. Elijah's day), St. Nicholas (Nikolin's beard) (see St. Nicholas's day), St. Blaise (Vlas's day), St. Flora and Laurus, Kozma and Damian (see Kuzma and Demyan), St. Helena (Helen on the Spit) (see Helen the Flax), Yegory the Victorious (see Yegoryev's Day) and was interpreted as a sacrifice to them. In some interpretations, the “beard” was dedicated to the owner of the field or the spirits of the field (midday, field worker).
This custom dates back to pagan times, when peasants believed that field spirits lived in the fields. According to ancient Slavic legends, harvests depended on them. Rushing through the air, field flowers descend to the earth as the fertilizing seed of rain, and in the maternal bowels of the earth they turn into various cereals. When harvesting grain, some of these good spirits, in order to overwinter right in their native field, hide in those ears of corn that remain on the root.
Other field workers fall into the harvest sheaf; That’s why he still enjoys such honor - no less than the dinner party at the end of last month.
According to popular belief, observance of this ancient custom, bequeathed by the ancestors, ensured fertile rains for the coming spring and summer.

The ritual of “curling a beard” was reminiscent of the ritual curling of birch trees. Making a wreath from the “beard” preserved the fertile power of the grain located there, and bending the ears to the ground, burying them, and sowing seeds from the “beard” served to return to the earth those forces that had gone from it into the ears of grain. Burying bread and salt in the ground was seen as additional feeding of the earth to add strength to it when growing a future crop. Leaving bread on a stone or cloth inside the ears of a “beard” is a noticeable preparation for a meal or sacrifice.

Other elements of the prezhinochny ritual also had a magical character. Weeding the "beard" and washing the hands of the reapers after the harvest helped ensure the "purity" of the next year's crops; watering the “beards” with water and dousing the reapers prevented drought. Objects associated with the ritual “beard” also had magical properties. Thus, a stone found under the ears of a “beard” was used to treat toothache (Novgorod).

Vyzhanka

At the end of summer, on a farm where there is still an unharvested field, it is finished off by threshing (that is, with volunteer helpers).
The only reward for those who came to the “squeeze” was a treat. It was announced in advance that so-and-so would have a “squeeze.” Women willingly went to the “squeeze”, meaning the opportunity to have some fun in the midst of field work, and to provide themselves with similar help. They worked with songs and jokes, encouraging each other. The success of the work was so great that others left a good half of their entire harvest for harvest. In 1893, in the Kostroma province, F. M. Istomin recorded a rather interesting “Pomochan” song in everyday life:

You are our master, you are the master,
Master of the whole house!
Made it, sir, owner,
Drink and drink beer about us!
I smoked, sir, owner,
Zelenova, brothers, wine!
We don't care, master,
Your beer and wine!
Dear, sir and master,
Feast-conversation with guests!
In the conversation, master,
Good people are sitting
Fables are told, they talk,
They speak well...

Other rituals

On this day, livestock and everything that grows in the field, as well as flowers, were sacred.

A big event in the life of the peasant youth of the Tambov and Ryazan provinces was the dressing of the first ponyova for girls of 14-15 years of age at the Assumption. For this ritual there were only three holidays a year: Easter, Semik-Trinity and Assumption. Putting on the first ponyova for Easter and Trinity gave the opportunity for the ponyova to participate in spring and summer maiden round dances, putting on the ponyova at the Assumption - in youth autumn gatherings.

In Polesie, “for dozhynki they serve a quarter of vodka and a rooster; or a rooster, scrambled eggs, fish and a pig; the rooster must be served.” In the sacred city of the Baltic Slavs, Arkona, a huge pie was made for dozhinki, and before the feast, the priest hid behind it and asked those gathered whether they could see him and, having heard that they could not see him, wished everyone that next year they would also not be able to see him at the harvest. bread

After mass on the Assumption, images were raised in the villages. The procession headed towards the field. Here, on a wide boundary, a thanksgiving prayer was sung to the Mother of God, the Lady of the field grains.

On the feast of the Dormition of the Blessed Virgin Mary, rural Rus' is accustomed to consecrating new bread. This happened at mass, when each good host brought a freshly baked loaf of new bread with him to church. Before returning home from church with him, no one ate a crumb; everyone was waiting for the “holy morsel.” And after eating, the rest of the loaf was carefully wrapped in clean canvas and placed under the icon. People who were sick were treated with pieces of it all year, believing in the healing power of consecrated bread. It was considered a great sin to drop even a small crumb from such a loaf on the floor, and even more so to trample it underfoot.
In the north, it was customary to serve oatmeal at the festive table on Assumption Day. The women ate it, praised it and talked about the past harvest. The girls sang songs appropriate for the occasion on Assumption evening. And the old people were calculating and calculating the harvest. The children were noisy around the ruins until late at night, spending time playing fun games.
With the breaking of the fast at the Assumption, autumn gatherings began in the villages. Time is running out: young people are just about to wait until the Intercession before their weddings. It is customary not to send matchmakers until two weeks after Spozhinki. And it has been known since ancient times that “the first matchmaker shows the way to others.” That is why village beauties begin to look for grooms after the Dormition. “You won’t have time to look after the Assumption region - you’ll have to spend the winter as a girl!” - folk wisdom admonishes the red girl through the mouth of an old proverb, taken from peasant life, closely connected with field work and firmly remembering that: “In God’s white world, everything has its time.”

In some places, commemorations for the dead were held on these “autumn” days, like on Dmitrievskaya Saturday or other memorial days.

The entire complex of pre-harvest rituals was aimed at preserving the plant power of the harvested crop on the field, which ensured the continuity of harvests, the connection of what had already been grown with the harvest of the next year, i.e. to ensure the fertile power of the earth.

Rowan Nights

For more information on this topic, see: Rowan Night.

From this day on there are “rowan nights”. An interesting entry made in Polesie about rowan nights is given by Cheslav Petkevich. “The Rowan Night happens between the Most Pure Ones (08/15-09/09 according to the Old Style) and God forbid that it catches a poor man near the forest. The Peruns strike one after another, a terrible downpour pours and there is nowhere to hide, and the Bliskavitsa beat and beat, it seems, If the whole light is on, this night the hazel grouse will scatter all over the forest, and that’s why this night is called rowan.”

Sayings and signs

According to the old folk saying, “The sun goes dark on the Assumption!”, and therefore village experience says that “To plow before the Assumption is an extra hay!”, and adds: “Winter this three days before the Assumption and three days after Assumption!" The folk sign that warns the plowman against delays in field work is only in rare cases not justified in practice.
“Poly dazhynochki, ў mi radzinochki” (woodland). The beginning of the Young Indian Summer or Young Summer (real Indian summer begins on August 29 (September 11)). The young Indian summer is crazy - expect bad weather for the old one. The young Indian summer begins, the sun goes to sleep. Farewell to the Assumption, welcome autumn. From Trinity to Dormition there are no round dances. “Persha the Most Holy One has arrived - the eloquent girl is standing” (Ukrainian). Both after the first and after the second Most Pure One, it is customary to send matchmakers: “Old age to the Most Pure One - eloquently in the house” (Ukrainian). The Most Pure One has come - the unclean one is carrying the matchmakers (Ukrainian). To plow until the Assumption - to press an extra hay. On Assumption, pickle cucumbers, on Sergius, chop cabbage. In autumn the sparrow has beer too. “Spazh” means bread dzyazha” (Belarusian). “Prsha sows life, and the other helps it” (Ukrainian). “Prsha the Most Holy One sows the living, waters the other one with snow, the third one covers it with snow” (Ukrainian). On Assumption Day, in warm weather, it is considered a great sin to walk barefoot (north). Winter this in three days before the Dormition and three days after the Dormition (southern).

Wikipedia
Russian Ethnographic Museum

	folk-Christian
	Dozhinki, Spozhinki, Dosevki, Birthday Land, Big Most Pure, Plon (Polish)
Meaning:	The end of the harvest of bread
Noted:	Eastern and Western Slavs
	August 15 (28). In some regions of Russia, Obzhinok rituals were held on September 8 (21) (Autumn Spozhinki) or September 14 (27) (Vozdvizhenye). Masuria was celebrated twice: on the occasion of the spring harvest and after the collection of all cereals
Celebration:	they curled a “beard” of ears of corn, celebrated the last sheaf, the worldly contribution, blessed the harvested crop and the collected herbs (potions)
Related to:	Dormition of the Virgin Mary (church)

Obzhinki (Dozhinki, Dormition) is the day of the Slavic folk calendar and the rite of completion of the harvest, coinciding with the Christian holiday of the Dormition of the Blessed Virgin Mary, which is celebrated on August 15 (28). By mid-August, the grain harvest was ending, hence the name of the holiday. It included rituals associated with the harvest sheaf, the ritual of “curling the beard,” dousing the reapers, and a festive meal.

Obzhinki are characteristic primarily of the Eastern and Western Slavic traditions; among the southern Slavs, the holiday of the end of the grain harvest is shifted to the period of grain threshing.

Other names

Dozhinki, Spozhinki, Dosevki, Ospozhinki, Gospozhinki, Lady's Day (chronicle), Spozhinitsy (torzh.), Vspozhinki, Spasov Day, Dezhen, Ovsyanitsa, Olozhinitsy, Zasidki, Skladchiny, “Talaka” (Belarusian), “Spazha” ( Belarusian), “Spline” (Belarusian), “Splenye” (Belarusian), Oseniny, Birthday Land, “Plon” (Polish), “Pepek” (Polish) - Navel, “Święto Matki Boskiej Zielnej” (Polish), “Matka Boża Owocowa” (Polish), “Matka Boska Wniebowzięta” (Polish), “Maria Kořenná na nebe vzeti” (Czech), Great Blessed One, “Persha Prechista” (Ukrainian), “ Dožinky, Obžinky, Dožata, Homola” (Czech, Slovak); Assumption, Dormition (Christian).

Time

Obzhinki coped in the 19th century, depending on the climate and terrain at different times: Among the Eastern Slavs, Obzhinki was often timed to Dormition, in Siberia coincided with the holiday Exaltations (Zdvizhenie). In Polish Pomerania - on St. Lawrence (August 10), among the Lusatians and Kashubians - on St. Bartholomew (August 24). Bulgarians and Serbs often celebrated threshing at the end of September. Among Western Slavic Catholics, the day was often associated with a holiday Assumption of the Virgin Mary(Polish Święto Matki Boskiej Zielnej, August 15) or with the autumnal equinox (September 23).

Among the Poles, Obzhinki was celebrated after the completion of harvesting of each grain crop and at the end of the entire harvest; the latter were often called “okrenzna” - (Polish. okrężna). In a number of places, Obzhinki was held twice: the holiday on the occasion of harvesting rye in Warmia and Masuria was called plon(older form), and after collecting all the grains from the field - okrężyie And dożynki. In some regions of Ukraine and Belarus, Obzhinki (Dozhinki) was celebrated only at the end of the winter crop harvest, in others - only at the end of the spring crop harvest.

In Zaonezhye, in some villages, young people celebrated the end of the harvest on September 8 (21), going to the islands to celebrate the holiday.

Vyzhanka

At the end of summer, on a farm where there is still an unharvested field, it is finished off by threshing (that is, with volunteer helpers).

The last sheaf is reaped silently, so as not to disturb the “spirit of the field” that moves into it. Upon completion of the work, the harvesters rode around the field saying:

According to the ancient custom, a small part of the uncut ears of corn was left on the harvested field, tied with a ribbon - they curled the “beard” of the giants, Veles, Nikola, Elijah the Prophet, “God’s beard,” “goat,” “grandfather,” “quail”:

In Polesie they put bread and salt on the last ears of corn. The ritual of “curling the beard” is based on the idea of ​​the spirit of the field hiding in the last unharvested sheaf.

In some places, the last sheaf was tied with a special small scroll, the hostess sits down on the sheaf and says: “Mother Rzhitsa, there are better people for the summer than this one, and if this is the case, then you don’t need any.”

The last sheaf is the “birthday boy”; he enjoyed special honor: he was dressed in a sundress or wrapped in chintz scarves. Afterwards, a wreath was woven from the ears of corn for the most beautiful girl from the cleanup and carried with songs to the “honest feast”, called “kladchinas” “brothers”, “feasting the Assumption”.

If a man or a boy met on the way home, the girl took off the wreath and put it on him. The others were jumping around and singing, demanding ransom. Arriving at the home team, the girl put a wreath on the owner’s head. Everyone entered the hut, where dinner was already waiting: pancakes with lard, scrambled eggs, honey and thick porridge - so that the crops would be dense. After drinking, the girls sang:

The principle of comradeship was most clearly manifested in such “cleaning” or “squeezing”, in mutual assistance at the end of the harvest. The only reward for those who came to the “squeeze” was a treat. It was announced in advance that so-and-so would have a “squeeze.” Women willingly went to the “squeeze”, meaning the opportunity to have some fun in the midst of field work, and to provide themselves with similar help. They worked with songs and jokes, encouraging each other. The success of the work was so great that others left a good half of their entire harvest for harvest. In 1893, F. M. Istomin recorded a rather interesting “Pomochan” song in the Kostroma province:

In the Yaroslavl province, the last sheaf of “dozhin” was always a sheaf of spring grain. The reaper women from the field carried it to their house and placed it in the front corner or on the front “poppet”, or on the bench. Often this sheaf stood in the front corner under the “goddess”. In other places, the last thing to appear was a sheaf of oats. With this sheaf on Intercession Day, the owner of the house “fed the cattle.” To do this, on the morning of Intercession Day he went into the yard and, before any other food, distributed part of the last sheaf to each cattle. This sheaf was distributed in mittens - “so that the cattle would not freeze in winter.”

In the steppe provinces of Russia, they began to sow winter crops three days before Obzhinki and finished within three days of the day after this day. The timing was usually adjusted depending on the weather and spring harvesting. Sometimes they managed to drop out to Apple Spas.

In the morning, before going out to sow winter crops, the whole family prayed earnestly, the hostess gave her husband bread and salt. The sower placed three sheaves of rye from the previous harvest on the cart, and placed rye seeds in bags on them. On the field, the sower was greeted by children with pie and sinner porridge. After sowing, the pie and porridge were eaten there by the whole family.

Other rituals

In front of the “Increase in Mind” icon, they pray for successful learning, for enlightenment of the mind in learning.

On this day, livestock and everything that grows in the field, as well as flowers, were sacred. On this day, the Poles blessed grain crops, peas, flax, vegetables, fruits, as well as medicinal plants or herbs in churches that could protect against witchcraft.

A big event in the life of the peasant youth of the Tambov and Ryazan provinces was the dressing of the first ponyova for girls aged 14-16 at the Assumption. For this ritual there were only three holidays a year: Easter, Semik-Trinity and Assumption. Putting on the first ponyova for Easter and Trinity gave the opportunity for the ponyova to participate in spring and summer maiden round dances, putting on the ponyova at the Assumption - in youth autumn gatherings.

In Ukraine, from this day until the Intercession, they began to send matchmakers: “The Most Pure One came - the unclean one brought matchmakers” (Ukr. The Most Holy One came - she brought the unclean elders).

In Polesie, “a quarter of vodka and a rooster are served for dozhynki; or rooster, scrambled eggs, fish and pig; the rooster must be served.” In the sacred city of the Baltic Slavs, Arkona, a huge pie was made for dozhinki, and before the feast, the priest hid behind it and asked those gathered whether they could see him and, having heard that they could not see him, wished everyone that next year they would also not be able to see him at the harvest. bread

In Obzhinki, as on spring evenings, boys and girls gathered in the open air. There are fun and games, singing songs and dancing to music. Elderly people often gathered at Obzhinki to “admire youthful agility”; young women came stealthily to have fun and mourn their captivity.

In Slovenia, it is considered the last day of summer or the first day of autumn, from which the water cools and people no longer swim.

Rowan Nights

From this day on there are “rowan nights”. An interesting entry made in Polesie about rowan nights is given by Cheslav Petkevich. “The Rowan Night happens between the Most Pure Ones (August 15-09 according to the Old Style) and God forbid that it catches a holy man near the forest. The Peruns are hitting one after another, a terrible downpour is pouring and there is nowhere to go, and Bliskavitsa was bliss, blah, blah, it seems like the whole world is on fire. This night the hazel grouse (hazel grouse) will scatter all over the forest, so it’s time to live alone. That’s why this night is called rowan.”

Festivals "Dozhinki"

In Poland, the festival “Presidential Dozhinki in Spala” was held annually from 1927 to 1938 in Spala, also held on the territory of Western Belarus. In 2000 they were revived as “Presidential Dozhinki”.

In Belarus, since 1996, the “Republican festival-fair of workers of the village “Dozhinki”” (Belorussian) has been held annually. Republican Festival-Kirmash of the Orthodox Church "Dazhynki").

Sayings and signs

• The beginning of the Young Indian Summer or Young Summer (real Indian summer begins on August 29 (September 11)).
• The young Indian summer is crazy - expect bad weather for the old one.
• On Assumption, pickle cucumbers, on Sergius, chop cabbage.
• Spazha - deja bread (Belarus. Spazha - dzyazha bread).
• The First Most Pure One sows the crops, and the Second One helps (Ukr. Persha sows life, and Druga helps).

The rituals at the beginning of these works were called zazhinki, at the end - dozhinki

The first letter is "zh"

Second letter "a"

Third letter "t"

The last letter of the letter is "a"

Answer to the question "Rituals at the beginning of these works were called zazhinki, at the end - dozhinki", 5 letters:
harvest

Alternative crossword questions for the word harvest

"battle" for the harvest

Seven men promised to help the “governor” Matryona Timofeevna in this very work for a truthful story about life and happiness

Painting by Dutch painter Vincent Van Gogh

Collected during the grain harvest

The agricultural harvest that gave its name to the tenth month of the Convention calendar - Messidor

Harvesting grains and legumes

Grain harvesting

Definition of the word harvest in dictionaries

Explanatory dictionary of the Russian language. D.N. Ushakov The meaning of the word in the dictionary Explanatory Dictionary of the Russian Language. D.N. Ushakov
harvest, plural no, w. Action according to verb. There weren't enough hands to reap. Time to harvest the grain. It won't be long until the harvest. Bread plants ready for harvesting (book). The harvest flowed, awaiting the sickle. Pushkin. 2. transfer Abundant collection, profitable acquisition as a result...

Wikipedia Meaning of the word in the Wikipedia dictionary
“The Harvest” is the title of several paintings: “The Harvest” is a painting by Pieter Bruegel the Elder, painted in 1565. "Harvest" is a painting by Ivan Shishkin, painted in the 1850s. "The Harvest" is a painting by Vincent van Gogh, painted in 1888. "Harvest" - painting...

Examples of the use of the word harvest in literature.

It can be used not only for plowing, harrowing, sowing and harvest, but also for threshing, for driving flour, sawmills and other mills, for uprooting stumps, plowing snow, absolutely for everything that requires an engine of average strength, from sheep shears to printing newspapers.

It’s good that there seems to be a break in work right now, people on the farms are catching their breath after the spring rush, and then the fever will start again - and hauling manure, and haymaking, and harvest, they will also force us to work, they will not allow us to repair the barn in peace.

The grain has grown strongly, the grain has ripened, and soon they will begin here too. harvest.

Isn’t it also beautiful in the golden radiance and lush colors of dying forests, with its blood-red sunsets and ghostly evening mists, with its cheerful bustle? harvest, the creaking of loaded carts, the ringing call of children collecting abandoned ears of corn and the hubbub of crows, jackdaws and rooks, finding abundant food everywhere at this time?

We grew two-row barley and practiced harvest wild einkorn wheat.