ANTHROPOLOGICAL ASPECT OF CEREAL CODE IN DIVINATION OF RUSSIANS | Tomsk State University Journal of History. 2010. № 4 (12).

ANTHROPOLOGICAL ASPECT OF CEREAL CODE IN DIVINATION OF RUSSIANS

In the article under analysis is the cereal code in divination of Russians connected with the identification of the future fate of a certain man and of a social group. The subject of the investigation is calendar ceremonial rites. The cereal code in calendar ceremonial rites was examined from two points of view - as the vegetable code (grain, ear, sheaf) and as the culinary one (boiled rice with raisins and honey, porridge, bred, pancakes, ceremonial cookies).As a result it was established that divinations are actualized in winter time (mostly during Christmastide and especially Christmas Eve, Christmas and Vasilyev Day, and also New Year), in spring time (Candlemas Day, Pancake Day, Sredokrestie), and in summer-autumn time connected with the harvesting. The analysis of the rite of divination was carried with the account taken of their structure that was discovered by the author. It includes the following elements. In the first place is an object, a person who divines. In the second place is a subject to which object's actions are directed, or otherworldly preternatural powers. In the third place is a boundary between two worlds - real, were the object lives, and otherworldly, with which the subject is connected, - it serves as a contact zone provided the main condition of the divination. In the forth place is a sign in the form of the cereal code. And in the fifth place is the meaning of this sign, which is often defined by the ceremonial characters' actions.The analysis showed that the structure of the rite of the divination in spring time is less developed than in winter rites, and the culinary code is represented by later kinds of food. The mentioned data indicate the unoriginality of spring time in comparison with winter time, which is the most favourable period for establishing contact between worlds with the aim of divination.In winter and summer-autumn divinations the magic of origin is prevailed, besides it has different content. In winter divinations the spatio-temporal break of the calendar is emphasized, which symbolizes the transition to the new cycle of being. The main point is the culinary cereal code. Its application suggests the establishment of the connection with dead ancestors. In winter divinations the following animals show themselves actively: the cock, chicken and dog, - the symbolism of which is also connected with the other world. The communication with it thanks to dead ancestors provides an opportunity to see the future. That is the reason why such symbols of the boundary have a special importance -the door, threshold, well, dream, but, first of all, - the stove. The winter divination is based on the magic of the boundary.Divinations in case of harvesting are closely connected with the earth-mother, whose natural cycle begins its new turn, which is defined by the birth of the grain of the next harvest. Probably, that's why the following things are actualized: the figure of the future woman-mother, rites of divination on the subject of marriage, the future childbirth and the fate of the newborn child. Here the vegetable cereal code is involved, which is closely connected with the origin of nature. The divination of autumn is based on the magic of the earth.Signs of the cereal code carried the function of the omen of the future symbolized wealth, happiness, prosperity, etc. Such association of the mythological thinking of the Slav-pagan is conditioned by the grain and bred as being life-forming notions of the culture.

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Keywords

зерно, мантика, календарная обрядность, Grain, divination, calendar ceremonial rites

Authors

NameOrganizationE-mail
Korneva V.Y.
Всего: 1

References

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 ANTHROPOLOGICAL ASPECT OF CEREAL CODE IN DIVINATION OF RUSSIANS | Tomsk State University Journal of History. 2010. № 4 (12).

ANTHROPOLOGICAL ASPECT OF CEREAL CODE IN DIVINATION OF RUSSIANS | Tomsk State University Journal of History. 2010. № 4 (12).

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