Myths and legends of Udmurtia are short. Udmurt myths and tales
Myths and legends
Udmurt people
The presentation was prepared by the head of the library of Municipal Budgetary Educational Institution “Secondary School No. 90”, Izhevsk, Svetlana Vladimirovna Volynina, 2012
Between the gray Urals and the blue Volga
in the land of springs and forest rivers
Hunters and farmers - the ancestors of the Udmurt people - have long settled
This land was beautiful in its own way. The forest not only threatened with danger, but also bestowed generous gifts.
To survive here, you had to be resilient, strong, courageous
In ancient times, the Udmurts believed that spirits and gods accompany a person everywhere and always, helping or hindering him, depending on the harmony in which he lives with the world and people.
Underwater kingdom
The highest deities of the Udmurts: Imnar, Kyldysim, Kuaz .
These gods occupy the main places in the life of the Udmurt people
Inmar
creator of the sky, creator of the world, creator of the earth. He lives constantly in the sun and is so kind that people are not afraid of him. Only thanksgiving sacrifices are offered to him.
Pine –sacred tree
place of worship of the ancient Udmurts to the god Inmar. They asked him for rain and a good harvest. Various rituals were performed near the pine tree.
The Legend of the Creation of the World
Having decided to create the world, Inmar sends Shaitan to get earth from the bottom of the world's oceans. Having given the earth to Inmar, Shaitan hides its grains behind his cheeks, but when the earth, at Inmar’s command, begins to grow, he is forced to spit it out. and mountains, swamps, and hummocks formed on the ground. If Shaitan had not deceived Inmar, the earth would have remained level and smooth.
In ancient times, according to the legends of the Udmurts,
giants lived on earth - alangasars.
The dense forest was like nettles for them. Where the giant's foot stepped, a ravine appeared, where he shook sand out of his bast shoes, hills formed.
The Alangasars entertained themselves by throwing cast iron balls and weaving ropes from pine trees, and fighting with uprooted trees. A man hollowing out a bee board is mistaken for a woodpecker;
look at it in the palm of your hand, put it in your pocket or put it in your bosom
The second deity is Kyldysin or Kylchin - this is a creator god who takes care of the earth, the god of fertility,
patron of children.
He appeared in the form of an old man in white clothes and walked along the borders, straightening the fallen ears of corn, watching over the crops.
Kuaz - lord of the weather,
atmospheric phenomena.
Kuaz prayed under a spruce tree, which was perceived as the tree of this god, and they sacrificed a horse or foal to him.
The ancestors of the Udmurts were revered
In-moms goddess of fertility, mother of Inmar himself
Shunds-mumas (mother of the Sun)
Gudyri-mumy (Mother of Thunder)
Invu - mums (Mother of heavenly water)
Muzyom-mumy - (Goddess of the Earth)
Vorshud (shud wordys) –
spirit is the patron and guardian of the clan, family, home.
Lives in the chapel (kuale)
In Udmurt mythology, lower spirits are very numerous: vumurt - water, gidmurt - spirit of the stable, nudesmurt - Spirit of the forest, tӧlperi - Spirit of the Wind, corkamurt - brownie, yagperi - spirit of boron, Ludmurt - the spirit of meadows and fields, etc. In addition to the deities and semi-deities who patronize people and can give them happiness and misfortune, the Votyaks believe in spirits that cause people only troubles and misfortunes, evil spirits. Among them is Kutys, Cher and Vozho.
Nyulesmurt (“nyules” - forest, thicket) - goblin, master of the forest, master of animals.
Lives in the forest, has his own farm and family. In clothing and lifestyle, he is similar to people; he has a long beard and hair. He is able to change his appearance: in the forest he is level with the trees, in the meadow - with the grass, among people - slightly taller than a person.
Nyulesmurts allow animals to lie down in holes and dens; They send prey to hunters, food to cattle, and help the army win.
VOUKUZO – (“master of water”)
Vukuzyo (vu-water, kuzyo - master) is the ruler of the water element, an inhabitant of the primary ocean. Imitating Inmar's creation - a dog, he creates a goat, then water creatures - woo-murts. Vukuzyo was represented as an old man with a long beard
Vumurt -water (wu- “water”, murt – “man”)
A spirit with long hair, sometimes in the form of a pike. Lives in lakes, rivers, ponds. He has an incredibly beautiful wife, sons and daughters.
Vumurts are almost no different from ordinary people. They can be distinguished by the fact that the left side of Vumurt's coat is certainly raw. Vumurt is very rich and rewards with wealth those people whom he loves, but if he does not love, he drowns cattle in the swamp and inflicts various diseases.
Korkamurt (crust - hut) - brownie. Lives behind the stove or underground. He is in charge of the work taking place in the hut and everything that is stored in it. Where he is respected and treated, he protects family members, but if the brownie is offended or disrespected (they make noise, whistle in the house or throw pieces of bread on the floor), he tickles at night, tangles the hair on his head and beard.
At Korkamurt many names:
kuze crust(home owner),
beche crust(neighbor, friend),
crust syuzette(neighbor),
Gulbech Murt(master of the underground).
Gondyr (udm. Bear) - Korkamurt’s closest assistant. Lives in the underground, cellar, barn and manages the household supplies stored there. In appearance it is indistinguishable from a bear. If Gondir did not like something or the owners did not please, then the supplies in the house decrease with unnatural speed.
Gidmurt (“guide”-stable)
– spirit of the stable and barn
Gidmurt - assistant to the brownie (Korkamurta), patron of stables and barns.
If he loves a horse, he will comb and braid its mane, and even transfer hay and oats from neighboring horses.
If Gidmurt dislikes a horse, then he can ride it all night long and exhaust it with heavy loads.
Telkuzo - goblin, spirit of the forest.
Tolmurt (tӧlperi - spirit of the wind) - he kidnapped girls.
Ludmurt (lud - field) - Meadow, Polevik
This is a small man in charge of meadows and fields.
He protected the animals
monitored the crops
Sometimes Ludmurt was called Mushvozmas (udm. - guarding bees
Todymurt (tody - white) - a spirit living in a dark corner on a shelf in a bathhouse. According to the stories of his ancestors, he likes to make fun of people in the bathhouse.
PALACEMOORTH (fell-half, "half-man")
Palesmurt is a half-man: a one-armed, one-legged, one-eyed evil creature who lives in the forest. Popular fairy tale character
Palesmurts are enormously tall, they are somewhat stupid, very funny, they love to make others laugh: they can tickle them to death, they love to ride horses grazing in the meadow at night. They love to scare lonely travelers, especially in the forest.
Iskal-Pydo-Murt(searched - cow; pyd - leg) - a spirit with cow legs.
Baba Obyda -goblin in the form of a woman with long hair, shaggy, tall.
In fairy tales, Baba Obyda, if she wants, helps people.
Kuz-Pine-Murt- a man with long teeth
Irina Semakina
Summary of GCD in the senior group “Myths and Legends of the Udmurt People”
Target: Introduce children to myths and legends of the Udmurts.
Tasks:
1. Introduce myths and legends.
2. Develop the ability to work with a map Udmurt Republic;
3. Foster a feeling of love for your small homeland.
Material: map Udmurt Republic, books, illustrations of heroes legends, colored pencils, felt-tip pens, paints, white A4 paper (per child) laptop, brownie (toy).
Preliminary work. Looking at books « Myths and legends» and their illustrations, explanation of new words korkakuzo (brownie, inmar, vumurt, vukuzyo, alangasar.
Sounds Udmurt folk melody(the teacher selects the music) .
There's a map hanging on the wall Udmurt Republic. The teacher draws the children's attention to the map.
Progress of the lesson:
V.: Guys, look, today Korkakuzo came to visit us and brought very interesting books.
Do you know who korkakujo is? (children's answers). Let's watch an excerpt from the cartoon and understand who korkakjo is (brownie) (watching a cartoon about the brownie Kuzya).
So, guys, korkakuzo is the owner of the house, the owner of our kindergarten. Today he came to introduce us to myths and legends of the Udmurts about the origin of the earth.
How many of you know what the words mean? "Myth" And « legend»
Myths and legends- oral stories about gods and heroes that were passed down from generation to generation. They reflected people's ideas about the world around them. Unlike myths, where the main characters were gods, at the core legends- the lives of ordinary people and real events. But, passing from generation to generation, they were embellished, and the heroes were endowed with extraordinary abilities. (slide show - images of gods and a story about them)
So let's sit back and listen Myths and legends, which Korkakuzo brought us.
Reading excerpts from a book « Myths and legends of the Udmurts» .
Conversation after reading:
Q: Tell me what happened before the creation of the Earth, according to legend of the Udmurts?
D.: Water, sun and sky.
(We display the corresponding drawings on the flannelgraph).
V.: Ruled it all... (we display the image of Inmar on the flannelgraph)
Q: The master of water was...
D:. Vukouzo (exhibiting)
KORKAKUZO. Well done boys. Now let's rest a little. Let's play a game "Water"
A game "WATER"
K.: Well done guys, you did a good job. Who is this vumurt?
(children's answers)
Pay attention to our globe. Look, our earth consists of continents, seas and oceans, mountains and lowlands... But how did all this happen? Initially there were only sky, sun and water. (children’s answers; we pass the ball one by one to continue the retelling.)
Well done. So, according to myths Udmurtov, the earth was created by Inmar and Vukuzyo.
What else did Inmar and Vukuzyo do, please tell me, Korkakuzo.
(inmar - dog, alangasarov, vukuzyo - goat).
What did the Alangasars do and why did they behave this way? (forgot to give reason)
Tell us, how then did man originate from Alangasar according to myths? (alangasaryon found the mind and ate it).
What do you think would have happened on earth if the Alangasars had not found reason?
(children's answers).
Korkakuzo: Well done, guys, many of you listened very carefully to my story. You are probably tired, would you like me to introduce you to Udmurt physical education minute?
Physical education minute: Vig, Vag Argane...
Artistic creativity:
Guys, tell me which of the characters you remember and liked. Why?
Let's remember each hero. Let's describe it. (Reading a description of each of the characters named by the children.)
Today we will make an exhibition of heroes of myths and Udmurt legends. Your task is to draw the character you like.
Draw children's attention to means for work: paints, brushes, pencils, felt-tip pens, white A4 sheets.
Exhibition of works. Discussion of works.
Description of the presentation MYTHOLOGY OF THE ANCIENT UDMURTS The main deity of the Udmurt pagansInmar on slides
The main deity of the pagan Udmurts. Inmar. This is the source of all good things; he is the creator of the sky, lives constantly in the sun, and is so kind that the Udmurts are not afraid of him. Only grateful sacrifices are offered to him.
Etymology of the name In the 19th century, the most common etymology was in+mar “sky-what”. Some scientists believed that the name Inmar comes from Inmurt “heavenly man”. But according to M. G. Atamanov, the word Inmar arose as a result of the merger of Udm. in(m) “sky” and ar “man” (from Bulgarian). Currently, the most acceptable hypothesis is that the word Inmar retains the ancient suffix -*r, and the word itself comes from the Finno-Permian name of the heavenly deity (*ilmar, cf. Ilmarinen).
Thus, the most suitable name for our first ancestor is Ilmar. In the Russian Orthodox tradition, he was replaced by Elijah the Prophet, riding a chariot across the sky during the rain and the roar from this chariot generates thunder. A distant descendant of Ilmar - in the genetic and etymological sense - is Ilya Muromets - Il-Mar.
Vukuzyo (“master of water”) - in Udmurt myths - the ruler of the water element, an inhabitant of the primary ocean. In dualistic cosmogonic myths, Vukuzyo is the opposite of Inmar, who retrieved the earth from the bottom of the ocean. According to myth, Vukuzyo will spoil the Alangasar giants created by Inmar by deceiving the dog guarding them. Imitating Inmar's creation - a dog, he created a goat, and then the water spirits of the Wumurts. Vukuzyo was represented as an old man with a long green beard.
Everyone knows the cheerful holiday - Neptune Day, but not everyone knows Vukuze Day, which is celebrated in Izhevsk for the second year in a row in the middle of summer! Vukuzyo (“master of water”) in Udmurt myths is the ruler of the water element, settled in our city. This summer you can meet Vukuze and his friends in the Summer Garden, in his renovated house.
Nyules-Murt (nyul - forest, thicket) lives in the forest, has his own farm and family. In clothing and lifestyle, he is similar to people. As people, the Nyles-Murts marry and feast. The route taken by the Nyles-Murtov wedding is marked by many broken trees. Nyles-Murts are distinguished from people by their high stature (the height of the tallest trees) and black skin color. Nyules-Murts allow animals to lie down in holes and dens; They send prey to hunters, food to cattle, and help the army win thanks to their special ability to produce wind and throw sand into the eyes.
Nyulesmurt stood out in its significance among all other creatures of Udmurt mythology. Sometimes he was called “Great Grandfather, Father.” Some researchers even believed that “the first and most important god in the galaxy of pagan gods of the Uglyazov Votyaks is the god of forests and winds. All this is explained by the huge role of the forest in the life of the Udmurt traditional culture. Nyulesmurt is the owner of the forest, and since the forest practically made up the entire natural environment of the Udmurts, Nyulesmurt was in charge of all this, he is the owner of the animals, hunters turn to him for help and assistance in the hunt. The well-being of livestock also depended on Nyläsmurt. Sometimes he was even somehow connected with deceased ancestors. Nyulesmurt's road was called the rubble of the forest where a hurricane or tornado passed through, which is why sometimes Nyulesmurt was considered the deity of the wind.
Lud-Murt (lud - field) - field worker. He is a small man, no taller than a five-year-old child. Its growth can vary depending on the place where Lud-Murt is located: between the tall ears of Lud-Murt it is higher, in the young grass of the meadow it is very small. In the spring, when driving cattle into the Lud-Murt field, a prayer is read: “keep the animals well, lead them well into the field, do not give them to animals (wolves).”
Korka-Murt (ko rka - hut) - a spirit like a brownie (among Russians), is in charge of men's and women's work performed in the hut. Sometimes he does work for the mistress of the house - plucking wood, chopping wood, spinning, etc. Corca-Murts sometimes replace their children with people.
In appearance, the korkamurt looks like an elderly man in a sheepskin coat with the fur turned outward. If a korkamurt moved with its owners from an old hut, it is called. Vuzhmurt (at dm. Old man). The transition from the old hut to the new Uudmurt was accompanied by a special ceremony in honor of the korkamurt; As a relic in this ritual, the memory of sacrificing a korkamurtubka when moving to a new home was preserved.
Vu-Murt (wu - water) - water man; all waters on earth are subject to his jurisdiction; it lives in lakes, small rivers, ponds, mainly in deep places. He has an incredibly beautiful wife, sons and daughters. The Vu-Murts marry their sons to the daughters of the Vu-Murts from neighboring waters; weddings take place mostly in autumn and spring, and the wedding train, directing its path through the water, breaks mill dams and raises the water level in all oncoming rivers. Vu-Murts are not averse to becoming related to people and in general often appear among people.
Vumurt (Udmurt vu - “water”, murt - “man”) - in Udmurt myths, a water spirit with long black hair, sometimes in the form of a pike. Created by the “master of water” Vukuzyo. Lives in the depths of large rivers and lakes, but likes to appear in streams and millponds. It can drown people and send diseases, wash away dams, destroy fish, but sometimes it helps people. In the water he has his own house, great wealth and a lot of livestock, a beautiful wife and daughter. Vumurt appears among people at fairs, where he can be recognized by the wet left side of his caftan, or in the village at dusk; its appearance portends misfortune. Vumurt is driven away by banging sticks and axes on the ice. To pay off the vumurt, animals, birds, and bread are sacrificed to him.
Lopsho Pedun is a fairy-tale hero of the Udmurts. According to legend, a long time ago there lived a man in one of the Udmurt villages. Life was difficult for him, but fun, because one day he learned the secret of life. The Udmurts know that long ago they had a Holy Book, according to which they built their lives. Over time, it was lost, and the leaves of the Holy Book scattered all over the world. During his next walk around his family, he was lucky enough to find one of the pages of this wise book, on which it was written: “Don’t take everything to heart, look at everything cheerfully, and luck will not bypass you.” From then on, any work in his hands was a success, and he became a source of inexhaustible humor, wit, and worldly cunning. People called him Lopsho Pedun.
KREZ is the name of a traditional song, as well as a musical instrument such as GUSLI among the Udmurts. With the modern growth of national self-awareness, the traditional instrument is increasingly attracting interest and becoming known to a very wide circle of listeners. Before our eyes, this amazing instrument is being revived virtually from complete oblivion. With joy one can observe how krez becomes an integral part of not only Udmurt musical folklore, but also cultural life in general, and in the near future it will enter every Udmurt home, as it was at the beginning of the last 20th century.
Evil spirit of epidemic diseases
- personifying the house and outbuildings:
- Korkamurt (Korka kuzyo) - brownie
- Gidkuamurt (Guide Kuzyo) - manor man
- Munchomurt (Muncho kuzyo) - bath man
Ideas about mother spirits:
- By mumy - mother of water
- Pyzep mumy, Chupchi mumy - mothers of the rivers Pyzep and Chupchi
- Vozho muma is the mother of a special transitional time - the summer and winter solstice;
- Muzyem muma - mother of the earth
- Puzhmer muma - the mother of frost and wind
Celestial Mothers:
- In mumy - mother of the sky
- Shunda muma - mother of the sun
- Tolez mumy - mother of the moon
- Gudyri muma - mother of thunder
- Inwu mumi - mother of heavenly water
Higher deities
At the top of the Udmurt Olympus stood a powerful god Inmar. Researchers translate the word “Inmar” in different ways: “in” - sky, “mar” - what, i.e. “what is in the sky”.
Obviously, the image of the Udmurt Inmar goes back to the Proto-Finno-Ugric deity, whose name is associated with the name of the sky, air (ilma, yuma): 1) Finnish, Kar. - Ilmarinen, Sami. - Ilmaris, Komi - Yon, Khant. - Ilem, mans. - Elem; 2) Finnish - Yuma-la, est. - Yummal, Sami. - Yubmel, Mar. - Yumo.
Initially, Inmar was simply one of the deities representing the upper tier of the world - the celestial sphere. Apparently there were even a few inmars: Kaba-inmar(ka-, ba, kava, in some Udmurt dialects means the clearing of the sky at night, such as the northern lights, the deity of fate; Alyak-inmar- intercessor of people, bringing news about earthly affairs - later they were perceived as helpers Bydym Inmara- Great Inmar, who became the owner of many epithets: vylys, yugyt, muso, bydym - supreme, bright, white, dear, great. Very often Inmar was pronounced in combination Kozma(meaning lost) - Kozma-inmar, Kylchin-inmar(Creator Inmar), sometimes Badӟym vorshud Inmar- great ancestral Inmar.
The rise of Inmar over other deities is a later phenomenon; it occurred under the influence of Islam and Christianity, it was they who contributed to the formation of the Udmurts’ ideas about a single god. The baptism of the Udmurts was of great importance in this process; it was during this period that Inmar acquired the features of a Christian god. But the transformation of Inmar - the god of air - into the single supreme god was a long process, it was not completed even by the 19th century.
Along with Inmar, the supreme triad included Kyldysin/Kylchin - a good spirit who promotes the offspring of livestock. . The image of Kyldysin, one of the oldest, was initially associated, obviously, in general with the creative principle, creation (hence “kyldyny” - create, create) and goes back to the root “kyl” - word. It was the word that was given the magical function of creation, creation; the world was created in the process of naming. Gradually, the image of Kyldysin acquired complex mythological content. Being one of the most popular in the religious-mythological system, he had a fairly significant number of incarnations: Vukylchin - the Creator of water, Yurtkylchin, Gidkylchin - the keeper of the house, stable, barnyard, Nunykylchin - the deity who patronizes childbirth or children in general. However, the most famous are the ideas about two Kyldysins: 1) Kyldysin, living in the sky; 2) Mukyldysin (close to him is Yukyldysin, in charge of grain crops), living underground.
Together with Inmar and Kyldysin, the northern Udmurts and Besermians revered Kuaz - the deity of the atmosphere and weather phenomena. The triad of gods Inmar, Kyldysin, Kuaz was sometimes perceived as a kind of unity.
The concept of vorshud occupied a special place in the beliefs of the Udmurts.
Vorshud- a complex concept that meant: 1) a ancestral or family shrine kept in a kuala. Usually this is a vorshudny box that contained several silver coins, a squirrel skin, hazel grouse wings, a pike jaw, black grouse feathers, ritual utensils, a piece of sacrificial bread, flour, cereal, and a tree branch. In a word, a kind of materialized objective information about the surrounding world was concentrated here at all its most important structural levels, this is a symbolic model of the world, its microcosm, a kind of “Noah’s Ark”; 2) an abstract patron deity of a clan or family and a set of ideas and ideas associated with it; 3) a specific ornitho-, zoo-, anthropomorphic image of a deity: a goose with a silver beak, a bull with golden horns, some kind of idol, etc.; 4) an exogamous association of maternal relatives who have one patron. Each vorshud had his own name. Researchers have recorded about 70 such names (Mozhga, Bigra, Purga, Kaksya, Bonya, Vortcha, etc.), apparently originating from totemic ancestors. In honor of the patron saint, prayers were held on every occasion of any importance.
Having apparently taken shape in the era of maternal-clan organization as a totem group, Vorshud, losing its socio-economic functions, gradually turned into a purely cultic institution, which later became part of other forms of religious formations. All Udmurts knew which Vorshud they belonged to. If representatives of several Vorshuds lived in the village, there were correspondingly the same number of ancestral sanctuaries - bydym kua/ or religious buildings in honor of Vorshud, which were built in the priest’s courtyard or, more often, in the forest near a stream or spring not far from the village.
This diversity of gods required appropriate comprehension, interpretation, and the development of norms of cult etiquette - all these issues were in charge of the clergy. They were, to a large extent, the direct creators of certain religious and mythological ideas, their disseminators among their fellow tribesmen, as well as original intermediaries between the deities and the general mass of believers.
Evil spirits
In the religious and mythological system of the Udmurts, a very unique place was occupied by Iskal pydo murt - a creature whose upper half is human and the lower half is cow, Kuz pinyo murt - a bloodthirsty creature with long teeth, Kukri Baba - something like Baba Yaga, Palesmurt - half a man : one-armed, one-legged, one-eyed creature.
Palesmurts have enormous growth (or the ability to change body size, just like Nyulesmurt and Ludmurt), they are somewhat stupid, very funny, they love to make others laugh: they can tickle them to death, they love to ride horses grazing in the meadow at night. They are not particularly dangerous to people, they only frighten lonely travelers, especially in the forest. There was a belief that Palesmurt could not be killed: every drop of his blood turns into a new Palesmurt.
Obviously, mainly through long-term Turkic mediation, such images as Albasty, a demonic female creature of enormous stature, penetrated to the Udmurts (cf. Tat., Bashk., Chuv., Kazakh., Leg., Kumyk., Albasly, Mar., Uzbek, Uyg. Alvasty, Abaz Albasty, Taj. Almasty); Aktash - evil spirit, literally, white stone (cf.: Tat. aktash, karatash - spirits mentioned in conspiracies); Akshan - evil spirit of twilight; Busturgan - witch (cf.: Chuv., Tat. bastyrgan, Russian dial. busturgan, Hung. boscorkan, boscorkany); Keremet - an evil spirit, Satan, the enemy of Inmar (cf.: Tat., Chuv., Bash., Mar., Komi Kiremet, also found among all Muslim ml clans of Central Asia, Kazakhstan and the Caucasus), Obyda - goblin, often in the image of a woman with huge breasts, long hair and shaggy fur (cf.: Tat. atapa, Chuv. upata, Mar. ovyda, other Uyg. abita, amita, Sanskrit amithaba); Ubir - ghoul, witch, cannibal (cf.: Tat. Ubyr, Chuv. Vupar, m;f. Vuver, Uver, Russian ghoul); Shaitan - Satan, devil, the antipode of Inmar (cf.: Tat., Kazakh., Kyrgyzstan, Turkish. Shaitan); Shayan - good or evil spirit of the dead (cf.: Tat., Chuv., Mar., Komi, Mordvinian. Nayan, Nayan; Zhayan, Zayan).
Contacting the otherworldly and earthly worlds
Contacts between the otherworldly and earthly worlds occur as a result of a person’s violation of behavioral stereotypes, tacitly established within space-time boundaries, as a prediction of the future in particularly important life circumstances (ill health, personal relationships). Of the time periods, dawn (ӟardon), midnight (uishor), and twilight (akshan) were endowed with “terrible” properties. It was believed that then the likelihood of meeting with representatives of another world increases:
Uncle vukoe wenem. Izsa took kylem. Miller soy kӧlny kosem: ber ni, pe. Kalym (nyuk nim) pӧrtmaske ni. 12 o'clock luem. Kalym nyuk syury potem no, pumitaz kyz ӝuzhda mark ke, pe, vaska. Val "sor-r" ne kare<....>Father went to the mill. There he was late. The miller persuaded him to spend the night: it was already late, and in the ravine Kalym was already imagining. It's midnight. As soon as he crossed the Kalym ravine, someone as tall as a spruce was moving towards him. And the horse sensed something was wrong and began snoring.<....>(FE UdSU - 78)
A dangerous place that could affect a person's fate was the space outside the village. The spirits of the forest and water were clearly hostile. The motif of wandering people is one of the most common in epics and travel stories at the present time:
<....>Mamaelen suzerez ozy luem uk<....>Yshem sooslen yzzy<....>Tare so yizh utchany mynsa, yyromem kad luem. Soe Nules Nynya tolez mynda nulllem.<....> - <...>This happened to my mother's sister once<....>Their sheep went missing<....>She went to look for her. And I kind of got lost. The goblin led her through the forest for a month<....>(FE IYAL-95, no. 530, l. 82)
People endowed spirits with the ability to imitate human behavior. Representatives of the other world could manifest themselves through tactile sensations (touch):
<....>Memey tani milyam veraz. Mynchoyn eton shukkysa pukisko lapcha yilyn. Pyd bordam, pe, kutskiz nebyt kiyn, nebyt, pe, kiyz but, kezyt. -<.... >Mother told me. In the bathhouse, flax was crushed on the shelf. Someone touched the leg with a soft hand, the hand was soft but cold. (FE IYAL - 95, no. 530, l. 20)
By touch, according to beliefs, one could learn about the relationship of a mythological creature to a person. They believe that if a brownie touches the owner with a bare, cold hand, it means that he does not like him, and if the touch is soft, warm, he loves him and wishes him well.
Another world could also appear in visual images (vision, apparition):
Shap vadisysen vale dugdӥz. Otysen tuzh: ӝuzhyt adamyez adӟi.So syӧd dӥsen val, ymnyrze ӧy adӟy.<....>- Suddenly the horse stopped near the cemetery. I saw a very tall man dressed all in black, but I didn’t see his face.<....>(FE UdGU-90)
Most often, the other world made itself known through sound signals. It could be laughter, crackling, screaming, rustling, calling out, playing musical instruments, dancing, direct conversation, etc.:
Chokal gurte vit vil monyaos kunoe vetllam. Tare soos ӝyt berto yin. Paymyt luem. Gurte vuim ni shusa, pe, we'll pierce the crust<....>Korkan balalaika, argan shude. Pyrsa ektelliam, kalyk, pe, rope. Ektykuzy kin ke but usem but "Osto", pe, shuilliam but - typy ule kyilliam<....>- Five people from New Monya went to visit the village of Chokal. They drove home too late; it became completely dark on the way. Thinking that we had already reached the village, we went into the house. They play the balalaika and accordion there. They also danced; there were a lot of people in the house. While dancing, one of them fell, and they said, “Lord,” and they found themselves under an oak tree.<....>(FE UDGU-78)
The range of sounds from another world is varied: from individual sounds to the ability to reproduce human speech:
Atay kulyku, vyzhulyn cheryk pyrdaskiz. Pyriskom - nomyr ӧvӧl. - It was before my father died. The sound of breaking glassware came from underground. We went in and there was nothing there. (FEUdGU-90)
Tanya Gurezmy Van. Otyn Akmar Yakolen lulyz potez. So vadsyn shula, tazi ik, pe. shula. - Here we have a slide. That's where Yakov Akmarov gave up his ghost. They say there's a whistle there, a real whistle<....>(FE IYAL-95, d. Ns 530, l. 51)
Representatives of another world can imitate a familiar voice and call out:
Saraiyn mark ke no les'tosko val. "Memkey!" Shusa Toma keskiz, ozy ik "memkey" shusa. "Ew!" - shui no pomӥ. Otӥ-tatӥ uchki, nokytyn but Tome ӧvӧl. Tӥni collect the card kuliz. - I worked in the barn. "Memkey!" - Tom’s granddaughter called out to me. “Hey!” I responded and left. I looked everywhere in the yard, but Toma was nowhere to be found. After this, the husband died. (FE IYAL - 95, no. 530, l. 81)
Representatives of another world can enter into direct dialogue with a person. They often appear in the form of a familiar person and take the person who gets in their way to dangerous places.
In situations of contact, the dependent party is always a person, and therefore he must have some knowledge of neutralizing the influence of representatives of another world. For example, there is such a belief: “Nyuleski yiromid ke, dӥsez myddorin dӥsyano (If you get lost in the forest, you need to turn your clothes inside out).” In the world of spirits, on their territory or in their presence, it is considered dangerous to show your human essence. Clothing turned inside out is already a sign of otherness, so the spirits of the forest can no longer harm a person, since he has accepted their “game” and acts according to their “laws.”
In some situations, silence is also a means of neutralization. “A person who refuses to speak is perceived as a non-human, as a “stranger.” Great importance is attributed to verbal spells, among which the simplest and most common are the exclamations “Osto, Inmare!” or simply “Osto!”, prayers and even their reverse reading.
Odӥg ӝyt munchoe ognam wheatgrass. Munchoys potykum, olokin aldaz - korkame ug adiski<....>Ozy mone ӵaӵӵamurt aldam. “I believe” prayer lydyi, kuaretyo soe no, soku ik tylyos hellish. - One evening I went to the bathhouse alone. I started to leave the bathhouse, something happened - I don’t see my house<...>So the goblin played a joke on me. I read the “I Believe” prayer, cursed, and only then did the lights appear. (FEUdGU-91)
The assimilation of knowledge to neutralize the influence of representatives of another world occurs in the process of mastering the rules of behavior enshrined in beliefs (edifications and taboos), tales and experiences that affirm existing beliefs.
Literature
- Vereshchagin G.E. Votyaks of the Sarapul district of the Vyatka province / Notes of the Russian Geographical Society. - St. Petersburg 1889. - T.XI, issue 3. - P.73.
- Lytin V.I., Gulyaev E.S. Brief etymological dictionary of the Komi language. - M.: Nauka, 1970. - P. 95.
UDMURT MYTHOLOGY
The myths of the Udmurts (or Votyaks), a people related to the Komi, are less affected by Christian mythology. But they were influenced by the ideas of neighboring Turkic-speaking peoples and Islam (this especially applies to the southern Udmurts). Thus, the name of the sacred grove and the name of the evil spirit, the enemy of the good god among the Udmurts - Keremet - goes back to the name of spirits among the Tatars and Chuvash, which, in turn, was borrowed from Muslim vocabulary; His other name - Shaitan - is directly borrowed from Muslim mythology, where Satan is called that way.
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