Journal of Xi'an University of Architecture & Technology ISSN No : 1006-7930

The Pre- traditions of Western Podillya in winter ritual cycle of

Oleg S. Smoliak Professor at the department of Musicology and Methodology of Musical Art, Doctor of Art Studies National Pedagogical University, Ternopil, email: [email protected] Anatoliy M. Bankovskyi Ternopil Volodymyr Hnatiuk National Pedagogical University, Ternopil, Ukraine Associate Professor at the department of Musicology and Methodology of Musical Art, Honored Art Worker of Ukraine email: [email protected] Oksana Z. Dovhan Associate Professor at the department of Musicology and Methodology of Musical Art, Candidate of Pedagogical Sciences (Ph.D.) Ternopil Volodymyr Hnatiuk National Pedagogical University, Ternopil, Ukraine email: [email protected] Halyna S. Misko Аssistant at the department of Musicology and Methodology of Musical Art Ternopil Volodymyr Hnatiuk National Pedagogical University, Ternopil, Ukraine email: [email protected] Natalia М. Ovod Аssistant at the department of Musicology and Methodology of Musical Art, Honored Art Worker of Ukraine Ternopil Volodymyr Hnatiuk National Pedagogical University, Ternopil, Ukraine email: [email protected]

Abstract. The paper analyzes the pre- of Western Podillya in the winter ritual cycle of Ukrainians, examines the symbolism and main components of the greatest holidays of this period: The Presentation of the Blessed Virgin Mary into the Temple (known in Ukraine as Introduction (“Vvedennia”1), St. ’s Day, St. Nicolas Day. Western Podillya is a historically-ethnographic region located in the Western part of Ukraine. The main traditions of the feast of Introduction (“Vvedennia”) are highlighted. The main content of the holiday is mystical introduction of people to the pre-Christmas celebrations. In the feast of “Vvedennia” the elements associated with the beginning of a new agricultural year are quite expressive, they are characterized by the tradition of the first visitor to a home which is considered to be a happy or unlucky omen. Wedding motives are also vividly pronounced in the celebrations of the holiday of “Vvedennia”. They are best represented by maiden divinations for a successful marriage. Divinations, sortileges and amusements which took place during the feat of St. Andrew in Western Podillya are described. The first part of St. Andrewʼs parties is purely girlish, divinatory. It is full of auguries about determining the fate of a future marriage of girls. The arrival of boys to a house starts the second section of St. Andrewʼs entertainments. During St. Andrewʼs celebrations comic games and merrymakings took place in which boys and girls participated. In the evening after St. Andrewʼs parties, young men gathered in groups and made various small affrays in the courtyards where young girls lived. The folk and Christian traditions of St. Day are considered. Water element is dominant in this holiday. This is confirmed by the fact that according to legends, St. Nicholas protects people from natural disasters, saves them on waters, also he is the patron saint of all the poor and disadvantaged, agriculture and animal husbandry. In the first half of the 20th century the inhabitants of Western Podillya had a widely spread tradition of presenting gifts to small children on behalf of St. Nicholas. Keywords: Western Podillya, winter calendar cycle, folk traditions, Christian religion, ceremonial action, St. Andrewʼs parties, divination.

І. INTRODUCTION Ukrainian culture has undergone significant urbanization and globalization influences in recent decades. Under the impact of these factors, the basic features and attributes of national identity which distinguish one cultural tradition from another are leveled and disappear. This leads to intensification of cosmopolitan tendencies in the minds of Ukrainians. To a large extent, it applies to national traditions including winter ones, the functioning of which is actively fading and dying out. A comprehensive and especially regional study of winter traditions enhances the effect and importance of national culture in the context of European and world civilization in general. In the region of Western Podillya, which is a part of the Podillya region, winter traditions were preserved in a relatively good condition. This is primarily due to the religiosity of local residents as well as the short stay of native traditional culture under the atheistic pressure of totalitarian regime. The relevance of the problem lies in the fact that in the sources of Ukrainian ethnography there are no thorough comprehensive studies of regional winter traditions which would reveal their essential and cultural features. Therefore, the study of winter calendar rites of the region is necessary to clarify the origins of ancient traditions and their current state, the sources of their spiritual culture.

1 “Vvedennia” – Ukrainian of the holiday.

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Literature review Some material related to the collection and study of winter traditions in this area can be found in the works of (P. Chubynsky, 1878), (V. Hnatiuk, 1914), (O. Voropay, 1991), (S. Kylymnyk, 1994), (V. Skurativskyi, 1995), (O. Kurochkin, 1994), (R. Kyrchiv, 2002), (K. Sosenko, 1994). Ethnographic data of other authors on this issue are also presented by some small publications – in newspapers or journals (articles of ethnographers and local historians (P. Medvedyk, 1996), (V. Skoropad, 1993), (V. Papizh, 1980), (M. Osyka, 1972), (L. Artiukh, 1993), etc., but this material is not representative enough for holistic understanding of the problem. In view of that, we consider the subject raised to be relevant. The object of the research are the pre-Christmas traditions of Western Podillya, rites and rituals which are their constituent part in comparison with the analogues of adjacent and distant ethnographic regions. The subject of the paper was ethnographic, folklore scientific sources as well as field materials collected through surveys with informants – directly the residents of Western Podillya, who enabled to make a multifaceted scientific analysis of Christmas traditions as an integral part of human spiritual culture. The purpose of scientific work is to analyze the pre-Christmas traditions of Western Podillya in the winter ritual cycle of Ukrainians, to highlight the symbols and main components of major holidays of this period – The Presentation of the Blessed Virgin Mary into the Temple (Introduction (“Vvedennia”)), St. Andrew’s Day, St. Nicolas Day. For achievement of this aim we solve the following tasks: – to give a description of traditional elements of the holiday of “Vvedennia” in which the elements of pagan beliefs of our ancestors are clearly displayed; – to ascertain St. Andrewʼs Day divinations, sortileges and amusements, to describe various forms of St. Andrewʼs Day rituals in the research area; – to consider the folk and Christian traditions of St. Nicholas Day and their spiritual significance for local inhabitants. The geographical boundaries of the study are the historical and ethnographic region of Podillya, in particular its western part. According to the modern administrative division this territory embraces , , , , , , Terebovlya, , Ternopil, , districts, the eastern part of Monastyrysk, , districts of Ternopil region along with the south- eastern part of Zolochiv district of region. The chronological boundaries of the study are defined by the period from the first half of the 20th – till the middle of the 20th century. Emphasis is made on the second half of the 19th – the first half of the 20th century – the time when in scientific literature most materials covering the subject of research are recorded. The scientific novelty of the research is that in Ukrainian ethnography the regional pre-Christmas traditions (in the territory of Western Podillya) are comprehensively analyzed in the context of winter calendar rituals of Ukrainians. The role and significance of traditional rituals as important factor in the formation of moral values of an individual are revealed. The theoretical significance of the work in that, based on various scientific sources, the traditions of local residents are exposed, a thorough description of main pre-Christmas winter holidays is given which by their essence and significance reveal the most colorful forms of rituals of Western Podillya. To clarify the theoretical aspects and solve the main tasks in the article, the following methods are used: historical-review, comparative, functional, geographical, reconstructive. The national calendar of inhabitants of Western Podillya as well as of Ukrainians in general, is undoubtedly subordinated to agricultural works, that is to say, it is essentially agricultural. This is due to the fact that this is regulated by the beginning and end of various types of agricultural activity. With the of Christianity, the traditional calendar rituals of inhabitants of Western Podillya and of Ukrainians on the whole started to be influenced by the church calendar: pagan holidays were superimposed on Christian ones. Therefore, the elements of double beliefs are clearly traced in calendar holidays and ceremonies. In this peculiar combination of beliefs Christian along with pagan folk rites naturalized painlessly and have been coexisting till present. They are united in many ways both in the system of beliefs and in the forms of a ritual. In Western Podillya almost until the middle of the 20th century existed ancient ceremonials, the performance and observance of which could ensure success and prosperity in the economic activities of people in their life. Recently, the majority of local population no longer understands their original meaning, but retains them as a certain traditional asset. The most revered of all annual calendar holidays in Western Podillya are winter holidays because the winter cycle of holidays is rich in various rituals and customs which by their magical actions are aimed at Christmas of the sun according to pagan worldview, and according to Christian beliefs – the Christmas of the Son of God Christ.

ІІ. THE MAIN TRADITIONS OF THE FEAST OF THE PRESENTATION OF THE BLESSED VIRGIN MARY INTO THE TEMPLE (INTRODUCTION (“VVEDENNIA”)) One of the important pre-Christmas winter holidays, which is associated with the birth of daylight – the Sun, was Introduction (“Vvedennia”). In Christian tradition it is called The Presentation of the Blessed Virgin Mary into the Temple and is celebrated on the 4th of December.

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The pagan content of this holiday is the mystical introduction of people to the pre-Christmas celebrations. The most important component of this holiday was the veneration of nourishing land. Whereas before “Vvedennia” it was still possible to work partially on the ground, in particular to plow or dig it, then after “Vvedennia” nothing could be done on it. Therefore, women always stocked up with clay for this holiday to have enough material in to smooth a floor in houses all winter long and seal holes in a furnace with it. The celebration of “Vvedennia” is the richest in rituals associated with fire and water. Because of this, in Western Podillya in this day after Holy Liturgy local inhabitants always asked priests to consecrate water, and in the evening before “Vvedennia”, water was consecrated in the ancient (pre-Christian) way: it was taken at a point where three streams converge, poured through flames of fire and then the water was used as cure for all diseases and against influence of other people through sight also known as “vroky”2. People sincerely believed that such water is sacred and very helpful against all kinds of diseases, it can drive away evil spirits, especially witches or enchant guys. In the West Podillian feast “Vvedennia” the elements related to beginning of a new agricultural year are quite distinct. They are primarily viewed in the “polaznyk” tradition which was associated with almost every holiday of that period (St. Nicolas Day, St. Anneʼs Day, St. Barbara’s Day). On the basis of “polaznyk” (the first visitor at home) is the belief of people in a happy or unlucky omen. Local inhabitants believed that who is the first person to enter home early in the day of “Vvedennia”, so such will be the next year: if a young handsome man comes in and with money, then all year round in the house everybody will be healthy and money will be kept, nevertheless when an old sick man enters or especially an old infirm woman, in such homes misfortune will be throughout a year. The “polaznyk” tradition is best preserved until recently in Hutsul region. According to observations of G. Makoviy, “If a little girl enters on “Vvedennia” first, there will be a quarrel in a house all year round, if a young boy – cattle will be well kept, if a girl – older women in a house will be ill, a healthy and strong man – the whole year will be good income in household, if a beautiful young woman – vegetables will grow well, and if a weak unable person – there will be trouble on the road (Makovii, 1993). Therefore, the function of first visitor was often performed by the owner of a house. By getting up early, the proprietor went out into a yard, bypassed it with wide steps along and across – to stable, fence, barn and apiary, and then came into the house and made a wish, “God, let the livestock be healthy and me with you, my wife and children” (Franko, 1898). In this wish the connection between the cult of cattle honouring and the cult of family fire is particularly noticeable. In ancient times in Western Podillya there was a widely spread tradition to bring young cattle into a house first at dawn: a goat, a foal, a bull, an ox. Often local inhabitants introduced an ox. They believed that then in a house would be abundance all year round3. Whereas, “Oxen”, as G. Bulashev indicates, “were created by God and are considered to be blessed for the fact that when the newborn Child of God was placed into the manger, the oxen and donkeys covered him with straw and warmed with their breath” (Bulashev, 1992). As we can see, the layering of Christian tradition on the pagan one is particularly significant here. According to local beliefs, the introduction of young male animals into a house foretold a good offspring of cattle for the following year4. Since, the idea of youth initiates the revival (renewal) of a generation, its strength, health, fertility, and also the desire in order for all this to constantly accompany the family in life. In Western Podillya, the tradition of introduction of young cattle to a house on “Vvedennia” remained until the 40ʼs of the 20th century. Wedding motifs are clearly expressed in the traditions of holiday of “Vvedennia”. They are best represented by maiden divinations for a successful marriage. In some areas of Western Podillya (mainly in its southern part – , Zalishchyky and Borshchiv districts of Ternopil region) to the 40ʼs of the 20th century, girls preserved the custom to be the first after a priest to enter church before the Holy Liturgy of “Vvedennia” and spoke quietly: “If you take me away as a girl, then in a year you should lead me away as a young woman”5. In these areas young girls in order to attract attention of young men, unknown persons, consecrated water where three streams converge, collected water in a jug or a bowl, lit a candle and poured the water from jug to jug by saying something over fire (Skoropad, 1993). Some magical elements of feast of “Vvedennia” were associated also with little girls. In particular, on this day mothers tied hair of their little daughters with red woolen thread, “so that in the future the husband would not betray”6. On the day of “Vvedennia” in the study area, an old custom was preserved which was linked with the protection of girls from all diseases. In this regard mothers stuffed a bunch of freshly dried flowers under the ceiling in a house, which had previously been dried on penance so that girls in a house do not fall ill7.

2 Based on the ethnographic records of Smoliak O. from Zhyga P., born in 1907, local resident, housewife, without education, from urban village Skala-Podilska, Borshchiv district, Ternopil region. Record made in April 12, 1992. 3 Based on the ethnographic records of Smoliak O. from Cheremshinsky O.S. born in 1936, local resident, higher education, teacher from village Velesniv, Monastyryska district, Ternopil Region. Record made on June 24, 1996. 4 Based on the ethnographic records of Smoliak O. from Stetskiv M., born in 1926, local resident, higher education, teacher from village Kovalivka, Monastyryska district, Ternopil Region. Record made on July 17, 1996. 5 Based on the ethnographic records of Smolyak O. from Solomakha M., born in 1917, without education, housewife from the village of Kryvche, Borshchiv district, Ternopil region. Record made on November 7, 1992. 6 Based on the ethnographic records of Smoliak O. from Golovetska S., born in 1934, primary education, beet grower, urban village Zolotyi Potik, Buchach district, Ternopil Region. Record made on April 28, 1996. 7 Based on the ethnographic records of Smoliak O. from Tymochko Y., born in 1934, local resident, primary education, beet grower from village Drobovlyany, Zalishchyky district, Ternopil region. Record made on February 12, 1988.

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The holiday of “Vvedennia” in Western Podillya retained ancient customs associated with water. In particular, local inhabitants tried to get up in the morning as soon as possible in this day to wash themselves with snow water. Whereas according to the beliefs of older people it was to “make face white as snow”8. Introduction “Vvedennia” is also called “Vision”. This is due to popular beliefs that God on this day lets the souls of the dead look at their bodies9. This is the Christian understanding of a soul, although the concept of “spirit”, “soul” was formed much faster than the Christian faith came into Ukraine. The souls of the dead can be “good” and “evil”, “our” and “alien”. Hence, their dualistic (dual) approach in ritual actions: on the one hand people honor dead ancestors, and on the other – use a variety of amulets from evil spirits. Therefore, the feast of “Vvedennia” accumulates ritual actions that are motivationally associated with the arrival of the most important winter holiday – Christmas. This is primarily connected with respect of land and its return to a new agricultural year, with honor for fire and water, which is the basis of the birth of all existing, with special attitude to livestock, to crops without which human existence is impossible.

ІІІ. ST. ANDREWʼS DAY PREDICTIONS, DIVINATIONS AND ENTERTAINMENTS An important winter pre-Christmas holiday is St. Andrewʼs Day (December 13). According to Christian dogmas, this holiday is considered to be a day of remembrance of the martyrdom of one of twelve apostles of Christ – Andrew the First-Called. Ukrainian ethnologists (F. Vovk, 1995), (O. Kurochkin, 1994), (K. Kutelmakh, 1994) indicate that St. Andrewʼs Day has secular character and its roots date back to distant pre-Christian times. This opinion is also supported by Ukrainian clergyman and ethnographer (Sosenko, 1994), in particular he notes: “This is a whole mood week dedicated to erotic emotions of young people: parties, music, dancing, socializing. It hides in itself, first of all, the idea of newborn light”. St. Andrewʼs Day traditions can be relatively divided into three groups: prologue and then two sections: girlsʼ part and girlsʼ-boy part. The prologue is a kind of preparatory period. Before the celebration, girls from one or more streets negotiated with a hostess (mostly a widow) about holding a party in her house (“Vechornytsi”). Girls, as a rule, brought to a hostess by arrangement a variety of products: cereals, flour, butter, oil, cabbage, dried mushrooms, beans, onions, wine, as well as attributes for divination – candles, threads, needles, rings, wheat, grains, etc. Several girls helped to prepare dishes for evening dinner. Each girl invited her beloved boyfriend or a good friend to the party. In Pidhaitsi district the venue of the parties was kept a secret “so that boys do not interfere with their divination” (Papizh, 1980). The first part of St. Andrewʼs parties in Western Podillya is purely girlish, divinatory. Near evening, to the house where entertainments were to take place, came only girls. The most important and the first Andrewʼs ritual was the baking by each girl her balabushok10. To knead the dough for balabushok, girls carried water from a well or from a stream of river in their mouths. Very often young men prevented them from doing so. They dragged low ropes across a road, girls clung through them and fell down pouring water. After that, girls went for water repeatedly, and boys made them laugh again. Frequently, at this time young men tried to scare girls: they disguised into suits of death, devil, dog, bear in order to force girls to pour water. If girls managed to bring water in their mouths, then they immediately mixed balabushok with it and baked on a hot plate marking it with their own distinctive sign for recognition (an asterisk, a triangle, or the first letter of their name). After the cooking of balabushok, one of girls brought a hungry dog. Whose balabushok dog ate first, that girl would be the first to get married next year. If a dog bites a balabushok and throws it away, this girl will have some troubles in relationships with her beloved. And whose balabushok is touched, such girl will wait long time for her wedding (Lepkyi, 1991). In Buchach district was preserved the custom of hanging of balabushoks on a thread to a beam, to which a dog jumps and grabs first, that girl will be the first among her friends to get married (Osyka, 1972). In Zboriv and Kozova districts until the first half of the 20th century girls had a custom in the evening on St. Andrewʼs Day to bring a rooster and a chicken to a house and let them out in the middle of the house. If they turn with their heads to each other, then a girl who foretells will live in harmony with her husband in the future, and if they turn to each other with their tails, there will be no well-being in a new family. If a rooster leaves a chicken, then there will be divorce or betrayal. In the study area, there was also another way to determine a future husband associated with bringing a rooster into a house. A rooster was let out in a house, both water and wheat were placed in bowls in front of it. If the rooster starts drinking water, a future husband will abuse alcohol, and when it begins with wheat, a man will be a working master, if a rooster eats nothing, a husband will be lazy. There are also common divinations related to determining the occupation of a future husband. They are based on pouring hot wax on cold water located in a wide bowl. Wax acquires different forms and by their

8 Based on the ethnographic records of Smoliak O. from Solomakha M., born in 1917, without education, housekeeper from village Kryvche, Borshchiv district, Ternopil region. Record made on November 7, 1992. 9 Based on the ethnographic records of Smoliak O. from Cheremshynskyi O., born in 1936, local resident, higher education, teacher from village Velesniv, Monastyryska district, Ternopil Region. Record made on June 24, 1996. 10 Balabushok – is a dough mixed with water in form of a dumpling baked on a hot plate greased with oil.

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resemblance girls try to explain a future profession of a bridegroom. If wax is similar to a musical instrument, a future husband will be a musician, if to animals, he will be a farmer, if to a house, a fiancе will be an official. In Pidhaitsi district wax pouring was directed to determine future happiness of a girl in the next year. If poured wax was similar to a wreath, a girl would get married, if – to a horse, then a bridegroom will be from other village, if – to a cross, misfortune is awaiting for a girl. The idea of a future marriage is also clearly visible in divination by shoes as well. In the study area girls on St. Andrew’s Day take off a shoe from the left foot, and one girl with blindfolded eyes from the corner of a room (in some villages from a furnace) put footwear successively one after another. Whose shoe is the first on a threshold, this girl will get married soon, and whose is the last, such girl will look for her fiancé for a long time11. Blindfolded divination based on guessing objects is common in Western Podillya. A ring is placed under three plates, key and matches. Girls with blindfolded eyes consistently extract one of the subjects. If one of them pulls out a ring, then a happy marriage awaits her, if a key – she will be a good hostess, if matches – good relationships with fiancе will “burn” (Medvedyk, 1996). In Buchach district a flower was put under three bowls, a rosary and a ring. If a girl opens a flower, she will be unmarried for some time, a rosary – will go to a monastery, and a ring – for marriage. In Western Podillya divinations related to determining the sex of future children are common. For a girl to learn what gender of child she will give birth to after marriage – a boy or a girl, on a half-meter thread girls tie a ring and lower it slightly over the left hand. If a ring makes a small circle over the hand – it will be a boy, when it makes a straight line – then will be a female child, if a ring is stationary – the girl will be childless. And to find out how many children will a girl have when she gets married the following divination is used: in a glass half filled with water girls lower a tied ring on a thread. The ring will sway and hit the glass. The more times it hits, the more children there will be. In the village Tovstenke, Chortkiv district, Ternopil region in that evening girls went to a river, gathered swamp in hands and brought to a house. The object which a girl in swamp finds indicates what profession will the future husband have. If it is a piece of iron – he will be a blacksmith, if a codfish – wheelman, if a stone – will be a mason, if a potsherd – will be a potter and so on. In this village that custom was called “catch happiness in the river”. As we can see, the first part of the St. Andrewʼs Day parties is purely girlish. It is completely saturated with divinations related to determination of the fate of the future marriage of girls. The arrival of young men to the house opens the second section of St. Andrewʼs party. In the study region boys came to the house only together in this evening (if alone – it is an evil omen). They always brought gifts: necklaces, apples, candies, wine, etc. Before this the girls rewound the path with a rope and, being entangled in it, boys fell down under a loud laughter of girls. Boys who delayed and came late were usually ridiculed by girls: they were put on the floor and were given a wooden stick for rubbing the poppy or a spindle. After that girls invited boys to a hospitable table. In the study area the mandatory meal at St. Andrewʼs parties are varenyky (boiled dumplings) filled with potatoes, cabbage, buckwheat porridge. Some varenyky were stuffed by girls with flour, salt or paper. This is a form of girlish jokes over young men or a kind of maiden jests. After dinner continued comic games and entertainments, in which boys and girls participated. The most common among them was the mystery game “Kaleta”. In Western Podillya a kaleta is a сake made of wheat dough with a hole in the middle, baked on a stove in which honey and poppy seeds were added. In the evening, the girls smeared a kaleta with sugar fondant and fastened it with a ribbon to a ceiling of a room above an average height of a boy. After that, boys or girls consistently took a stick and approached on it like on a horse to kaleta trying to bite it. While doing this they were hindered by other participants: other competitors either pulled the kaleta up or moved it causing laughter from those who came up. One of the clever girls stood near the kaleta and wiped a young manʼs face with a rag12. Each boy approached the kaleta three times. What was left from the kaleta girls broke into pieces, took with them and put under a pillow: if a young man appears in a dream, then he will be her fiance. In the villages of Borshchiv district girls who hung kaleta immediately ran outside and listened from which part of the village a dog barks, then from this side will matchmakers come (Skoropad, 1993). Some girls during the rite “Kaleta” ran outside to count fence at the same time speaking: “widower, fine , widower, fine fellow…” lightly touching them with a hand. If the last pole was a “fine fellow” then the girl will marry a young man, and if a “widower” – in this case she will get married with a widower. Very often girls came to a house with dirty hands because boys greased fences with paint, tar or swamp. On the way back from St. Andrewʼs party girls cut a cherry twig with a knife, brought to a house and put in a jug with water, or shoved a flowerpot into the ground that stood on a windowsill. If a branch grows leaves and blooms before Christmas, then a girl will have a happy fate for marriage13.

11 Based on the ethnographic records of Smolіak O. from Yuzefiv M., born in 1941, local resident, higher education, teacher from village Kozivka, Kozova district, Ternopil region. Record made on April 2, 2001. 12 Divination recorded by Smoliak O. from Smoliak M., 1924 year of birth, local resident, primary education, beet grower from village Nastasiv, Ternopil district, Ternopil region. The recording was made on December 7, 1998. 13 Based on the ethnographic records of Smoliak O. from Irkha M., born in 1916, local resident, primary education, milkmaid from the village Small Chornokintsi, Chortkiv district, Ternopil region. Record made on June 1, 1998.

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After St. Andrewʼs party young men gathered in companies and did various kinds of brawls in the courtyards where girls lived. Boys took out on a road or garden choppers, firewood, harrows, removed the wickets or gates and carried to the yard of future brides. The biggest roistering in the study area was considered taking out a cart or sleighs on a roof of a house. Youth entertainments on St. Andrew’s Day, without doubt, almost all have ancient origin. Some of them are explained as pagan magical rituals which served to confuse the place from recognizing it by evil forces so that they could not find the gate they were are accustomed to, a door from a household building and to enter inside. Here we can completely agree with (S. Tolstaya, 1986) which notes primarily the “sacred function” of youth affrays and refers them to the category of “protection and purification rites”.

ІV. FOLK AND CHRISTIAN TRADITIONS OF ST. NICHOLAS DAY Among the main winter Christmas holidays in Western Podillya is the feast of St. Nicholas (December 19). In the Christian church the saint, miracle worker, archbishop of belongs to the most revered saints in the world. The Orthodox Church celebrates the St. Nicholas Day twice a year: the 19th of December – “winter” Nicholas and the 22nd of May – “spring” Nicholas (Katrii, 1982). The winter Nicholas has long been considered a patron of all the poor and disadvantaged, agriculture and animal husbandry, earth waters in which he rescued people. St. Nicholas holiday as well as the celebration of Introduction are characterized by “polaznyk” tradition, the function of which is performed by young men and young domestic animals, as a rule of male gender – goat, horse, bull, sheep, ox) which must necessarily in this morning enter into strangers as well as into own homes in order to bring them prosperity and happiness. Therefore, in Western Podillya was formed a tradition long ago: who is the first to enter home in the morning, he will be a “polaznyk”. It was considered a good sign if this person is decent – it foretold goodness and harmony for a family; bad – when in this day someone other than the owner passes through his yard first. Therefore, each possessor tried to wake up as early as possible and go to work on the household. In this rite the ancient (still pre-Christian) “magic of the first day” was preserved – belief of people in a happy or unhappy omen. Particularly, in the areas above river (villages of Dubkivtsi, Rashtivtsi and Soroka of Husiatyn district in Ternopil region), on the 19th of December local inhabitants accepted a ritual guest – “polaznyk” (Galka, 1862). During St. Nicolas Day a “polaznyk” was mainly a householder. Waking up as soon as possible he walked around the yard, and then by entering the barn said to animals: “May the Lord help you, livestock, to be healthy, and I am with you, also with my wife and children”. Only then he entered the house. In the feast of St. Nicholas in contrast to other pre-Christmas holidays dominate motives filled with Christian didactics. This is primarily manifested in the fact that St. Nicholas, according to apprehensions of Ukrainians together with the whole Christian world, acts as a cultural knight and creator of good. He is perceived by older generation as a peopleʼs protector and their defender before God, as well as the initiator of a family gathering. His figure respectively initiates a family assembly on Christmas holidays. During these celebrations local inhabitants as well as all Ukrainians always tried to be together to honor the cult of ancestors as a personification of the elders in a family. Therefore, during the celebration of St. Nicholas up to the 40ʼs of the 20th century in Ternopil region was preserved the tradition of brewing wheat beer, consumption of which united all members in a family. Saint Nicholas in the Ukrainian mythological pantheon is first of all a symbol of the great-grandfather. The recognition of this is the fact that he along with the spirit of ancestors is the constant patron of a family, “home guard spirit” (Koverets, 2004). It should be noted that the feast of St. Nicholas successfully resisted the atheistic propaganda. Despite all attempts in the Soviet period to ban the holiday, it was celebrated annually by Ukrainian in which children always waited for winter benefactor because they believed that he would definitely bring them presents. Stories that St. Nicholas comes at night through a window or a crack in a door added some mystery and charm. The water element is dominant in St. Nicholas Day – one of the life-giving principles of birth of the world. This is confirmed by the fact that, according to folklore, St. Nicholas protects people from natural disasters, saves them on waters, takes care of animals. For this reason, fishermen going out to sea, took with them his image as a protective amulet against misfortune. Sailors believed that there are two St. Nicholas: the sea St. Nicolas and the wet St. Nicholas. The first takes care of ships, and the second one protects on waters. They were convinced that St. Nicholas was always present on ships or boats, but it is impossible to see him (Potapenko & Kuzmenko, 1995). In the most dangerous situations the icon of St. Nicholas was taken out on deck and sailors or fishermen asked him for salvation. In other legends St. Nicholas can often be seen among the beasts, who sit beside him and listen to his instructions. St. Nicholas, unlike other saints, is always on the earth. On icons he is depicted as a white-bearded grandfather with good eyes. The image of St. Nicholas went through significant folklore mythologizing having inherited first of all the Christian personifications of charitable forces. In the first half of the 20th century, under the influence of local Polish population, among inhabitants of Western Podillya was widely spread a well-known in the Catholic world tradition of gifting small children on behalf of St. Nicholas. Here it was adapted very quickly, acquired traditional features, and spread throughout Ukraine. In time of Polish rule, in particular after the First World War, in clubs and reading rooms of the cultural and educational society “Prosvita” instructive performances on religious themes were arranged, where together with St. Nicholas and angels also participated evil characters representing evil forces – devils, witches, etc. After the

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performance through a costumed St. Nicholas there was a gift ceremony: from parents to children, from boys to girls, from girls to boys.14 In Western Podillya before the feast of St. Nicholas the hostesses baked cookies “nicholases” – honey cakes baked in the form of an image of the saint. A housewife-mother who dared to bake cookies herself was forced to do this secretly so that children do not see it. Together with other gifts parents put these cookies under a pillow of their children at night. According to (O. Kurochkin, 1994) “St. Nicholas Day is an ancient Ukrainian agricultural holiday. In compliance with folk beliefs St. Nicholas is an assistant and deputy of farmers”. In ancient times for three days (from the 17th to 19th of December) St. Nicholas holidays were celebrated. All relatives and neighbors were invited to this feast, invited were even those with whom people were in quarrel to make the relationships before Christmas holidays good again. In Christian tradition, men with the name Nicholas and those who were born on the 19th of December, were visited by their neighbors, friends and relatives who came to a birthday boy after the Liturgy in a church with a braid from the twisted straw for tying of sheaves made of peas or wheat and tied a birthday boy with it, congratulated him, wished him health, happiness and well-being. So, in the holiday of St. Nicholas, remnants of family cult are more clearly felt. The main content of the holiday is determined to see in it the well-being of each family member as the basic unit of ancestral way of life. It is possible that it is the family and clan nature of the cult which is the basis for the veneration of St. Nicholas led to the idea about his multilateral charity covering all areas of a family, social and economic life of a village and a town. The image of St. Nicholas, which gave rise to many legends, still retains characteristic features of pre- Christian ideas about the corresponding person. This is first of all viewed in his patronage of forest animals and in the protection of fishermen on waters. But in the process of Christianization of social life St. Nicholas is primarily perceived as a defender of the poor and disadvantaged people.

V. CONCLUSIONS In the process of performing of scientific research the scientific analysis of pre-Christmas folk traditions as important factors of spiritual culture of residents of the Western Podillya was executed. Our research gives grounds to make the following conclusions: Developing over centuries and absorbing the positive experience of peopleʼs lives, the folk traditions are fixed in public memory and are passed down from generation to generation. Through traditions, customs and rites, folklore activities a nation absorbs certain norms of behavior established by society, consolidating and transmitting them as accumulated experience for others. A great pre-Christmas winter holiday, which is associated with the birth of daylight – the Sun, is The Presentation of the Blessed Virgin Mary into the Temple (in Ukraine is called Introduction (“Vvedennia”)). The pagan content of this holiday is the mystical introduction of people to the pre-Christmas celebrations. The most important component of this feast was the veneration of the nourishing land. In the West Podillyan holiday of “Vvedennia” are quite expressive elements which reflect the “polaznyk” tradition. The celebration of “Vvedennia” in Western Podillya retained the ancient customs that were associated with water. All these signs taken together foretell, according to ancient beliefs, the birth of daylight – the Sun, and in the Christian period – accordingly the birth of the Son of God – Jesus Christ. An important winter pre-Christmas holiday is St. Andrewʼs Day. According to Christian dogmas, this holiday is considered to be a day of remembrance about martyrdom of one of the twelve apostles of Christ – Andrew the First-Called. In addition, a number of Ukrainian ethnologists indicate that this holiday has a completely folk character, and its roots date back to pre-Christian times. In St. Andrewʼs rituals the elements of pagan conceptions of our ancestors are quite clearly manifested: in particular, “kaleta” biting, ceremonial dishes and cookies are closely bound with the ancient astral cult, which is predominant in Christmas rituals as well as predictions of girls about future marriage, it has also many elements adjoining to the cult of Christmas of two life-giving beginnings – fire and water. After all, at St. Andrewʼs parties, water and fire are present in almost all maiden divinations together with in the preparation of ceremonial cookies and dishes. The most revered winter Christmas holiday in Western Podillya is the feast of St. Nicholas. The image of St. Nicholas, which gave rise to a large number of legends, preserves the features of pre-Christian ideas. This, first of all, is viewed in the patronage of forest animals and in the protection of fishermen on waters. The celebration of St. Nicholas Day and the holiday of Introduction are characterized by “polaznyk” tradition, the function of which is performed by young men and young livestock. In the holiday of St. Nicholas also dominate motives filled with Christian didactics. This is primarily manifested in the fact that Saint Nicholas, according to conceptions of Ukrainians, as well as the whole Christian world, acts as a cultural knight and creator of well-being. He is perceived by older generation as peopleʼs patron, their defender before God and the initiator of family assembly. Therefore, traditional winter rituals of Western Podillya and Ukraine in general still until today preserve

14 Based on the ethnographic records of Smoliak O. from Teodoziv S., born in 1929, local resident, primary education, milkmaid from village Postolivka, Husyatyn district, Ternopil Region. Record made on July 27, 1996.

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their main features, although under the influence of modern globalization processes they increasingly lose their original ideological conceptions. Under conditions of Ukrainian national renaissance, the interest to studying and preserving of traditional calendar rituals of particular regions is considerably intensifying and has perspectives for comprehensive research in the future.

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