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Illnesses of Human Body

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Illnesses of Human Body Illnesses of Human Body: Magic and Curative Actions, Manipulations, Exerting Influence on Body Through Clothing, and Other Healing Practices in Ukrainian Traditional Culture Iryna Ignatenko1 1. Taras Shevchenko National University of Kyiv, Department of History, Sub- department of Ethnology and Local Studies, Volodymyrska St, 60, Kyiv, Ukraine, 01601 (Email: [email protected]) Received: 05 June 2016; Accepted: 19 July 2016; Revised: 10 August 2016 Heritage: Journal of Multidisciplinary Studies in Archaeology 4 (2016): 239-250 Abstract: Based on the archival ethnographical sources and author’s field records, the article reviews Ukrainian magic curative rituals, performed over a patient’s body or its symbolic substitutes. Among these, most widely used actions are: curing the sickness with an egg or bread (cleansing), measuring body with a thread, “re-baking” in an oven, pulling (dragging) body through certain apertures, as well as face wash, sprinkling, bathing in an enchanted water, etc. Manipulations performed upon a sick person’s clothing are also examined. It is shown that, according to Ukrainian traditional beliefs, these symbolic actions should have led to a practical result, recovery, which, in turn, required patient’s unquestioning assurance in the effectiveness of all these magic actions and manipulations. Keywords: Human Body, Illness, Clothing, Magic, Ritual, Procedure, Tradition Introduction Folk medicine has been drawing attention of Ukrainian ethnologists and of amateur collectors, beginning from the very first stages of ethnological science’s origin. Moreover, one of the “firstborns” of Ukrainian ethnological science was the research dedicated to folk medicine, namely: “Malorossian superstitions, believed in by few” (1776) composed by A. Chepa who belonged to a family of the small Cossack starshina (by that time, Ukrainian quasi-military class of nobility and land tenants) in Poltavschina (currently Poltavska oblast). Though, this work was published only in 1892, in monthly Kievskaya Starina (in Ukr.: Київська старовина, Rus.: Киевская старина) journal (Storozhenko 1892: 119-130). This area of folk culture to this day presents strong interest for both domestic and foreign researchers (Boltarovich 1990, Ignatenko 2015, Skrypnik 1994, Serebryannikova 2004, Shvydkyi 2001, Hanchuk 1999, Mucz 1999). Ethnologists are interested in beliefs attributed to healers and sorcerers, popular understanding of the etiology of illnesses ISSN 2347 – 5463 Heritage: Journal of Multidisciplinary Studies in Archaeology 4: 2016 and corresponding curative practices, medicinal agents of herbal, animal, mineral origin, etc. However, for a long time domestic ethnologists omitted such issues as illnesses of body as such, magic practices, manipulations, procedures performed upon a body with the goal of getting rid of an illness. The subject of research in this paper, therefore, is the body itself, specifically, body illnesses. We will try to follow the ways in which traditional magic manipulations with human body (alternatively, its “substitute” – clothing, or “image” – measuring thread/rope) would be expected to lead to a practical result, recovery. Materials The sources used for writing this article can be divided into published (mostly research papers by ethnographers and amateur collectors from the mid ХІХ – beginning of ХХ cent., with vast majority of field ethnographic records) and unpublished (archival and the author’s own field records). In particular, these are archival scientific collections of manuscripts and phonograms of the M.T. Rylski Institute of Art, Folklore Studies and Ethnology of the National Academy of Sciences of Ukraine (hereafter, ANFRF IMFE – Ukr.: АНФРФ ІМФЕ), collections of State Scientific Center for protecting cultural heritage from industry-related accidents (hereafter, DNCZKSTK – Ukr.: ДНЦЗКСТК) and archival collections of the of the Sub-department of ethnology and local studies of the Department of History at Taras Shevchenko National University of Kyiv (hereafter, KEKIF – Ukr.: КЕКІФ). Narrative and Discussion One of the most commonly encountered methods of performing manipulations upon the human body was cleansing – to “draw the illness out of the body”. Typically, an illness is “drawn out” into a chicken egg or a fresh breadcrumb, sometimes rolled up into small balls (balabushki). Detailed review shows that cleansing the body with a chicken egg (vikatchuvannya na yaytse) still remains one of the commonest methods of treatment in folk medicine. Cleansing proceeded in the following way: healer rolls the egg over all the parts of sick person’s body, beginning from head and finishing at feet. During this procedure, the incantation is pronounced: “From the head, I cast the spell, I roll the egg from the head, the eyes, the arms, along the hands, from fingernails, from under the fingernails, there you go, and from the joints, yellow bone, red blood, I roll along the feet (Od holovi, vihovorayu, vimovlayu z holovi, ya kachayu yayechkom z holovi, z ochei, z ruk, po rukakh, po dolonyakh, z nokhtikov, z-pod nokhtikov, ot, i z sustavchikov, zhovtoyi kosti, chervonoyi krovi, kachayu podoshvami), – then I crack the egg and it (the thing that had scared the patient. – Note by Iryna Ignatenko) becomes visible in water” (DNCZKSTK, coll. Brus.-Radom.- 2003: 32). Every part of the sick person’s body had been circled around quite assiduously, due to their important role in supporting general vital body functions. 240 Ignatenko 2016: 239-250 Cleansing began from head, one of the most important body parts, top element of the anatomic code, – because, according to folk belief, illnesses entered the human body through head. In turn, feet indicated a lower boundary of the human body; therefore, a spellcaster (sheptukha, f.) drew the illness out of the body through feet into the ground. In the archaic anatomy, the ritual of removal of the illness “from the top downwards” is aimed first of all to “break down” the composition of the human body, so that it could be restored to a full integrity from the “purified” components (Toporov 2003: 56). In some cases, the spellcaster passes the egg around the body, hands/arms, feet/legs, head, without touching them. Researchers believe that certain concepts of a human body’s biofield could have existed in traditional society; however, the lack of data as per where the boundary of the biofield of the human body lays, and whether it tallies with a physical boundary, leaves the question unsolved (Mazalova 2001: 42). Following cleansing, the egg was typically cracked into a glass of water and its content visually inspected. It must be noted that the cleansing had not only curative, but also diagnostic purpose. The egg after cleansing would be given to a dog, “to bark out the illness”, or poured onto the ground at an abandoned location, or taken to a crossroad (Archive of the Subdepartment of ethnology 2003: sh. 2). “On-bread” cleansing is still widely popular in Rivnenschina. Routinely, the procedure goes like this: the spellcaster rolls up fresh breadcrumb into halushki (small rolls) (three or nine). Holding one such halushka in her hand, she rolls it all over the body of the sick person, pronouncing an incantation at the same time. She takes then another halushka and repeats the procedure. Having used all the halushki, she puts them all together and gives them to a dog “to bark it out”. In such case, the dog always must be black, and the halushka must be tossed over one’s back without looking backwards (DNCZKSTK. Coll. Rokitne-2006: sh. 7). Other cleansing versions, on-bread in particular, also existed. For this, healers would take water out of three wells, make dough and bake three balabushki (small rolls): these were used for rolling all over a sick person’s body. Then, these balabushki would be thrown into a bucket of water taken from three wells, and the water poured onto the ground under a birch or pear tree (after a girl patient) or, after a boy, under an ash or oak tree. In case of a river available nearby, the water would be poured into it (DNCZKSTK. Coll. Lugini-2005: sh. 24). Thus, regardless of how many different items would be used in this method of treatment, the common goal for all of them was to draw illness out of all body parts into an outside object (item) which, subsequently, would be incapacitated. Another widely used method of bodily manipulations was face rinsing/sprinkling/ bathing in enchanted water, or its internal use. 241 ISSN 2347 – 5463 Heritage: Journal of Multidisciplinary Studies in Archaeology 4: 2016 It should be noted that, over the course of treatment of many illnesses (vroki, danie, podvyi, pereliak) healers would mandatorily rinse certain body parts with water, especially the region of the heart, as well as knees and elbows. Possibly, this custom came out of people’s belief that these body parts are “entrances” through which an illness can find its way into a body. Water would also be used externally and internally (for drinking) (Ignatenko 2015: 122). For example, to cure “evil eye spell”, a female healer in Volyn’ would take a half-full glass of cold water and drop three bits of a fresh breadcrumb and three small coal embers into it. She would dip the fingertips of her right hand into the water and then, with the upper side of her fingers, “wipe” over the sick person’s face three times. Afterwards, the patient would have to sip the water from three sides of the glass, with breadcrumb and coal pieces floating in it (ANFRF IMFE: sh. 340). The Lemko people would treat evil eye spell in the following way: having crossed over the small ceramic pot of water, they would throw in three pieces of charcoal, counting to nine, and then in reversed order. The sick person would be given water to drink three times after the procedure (Matsiyevski et al. 2002: 145). In Rivnenschyna, against evil eye spell, it would be advised to sprinkle the sick person with the consecrated water through the sieve three times, then to blow out and spit out the same number of times (ANFRF IMFE: sh.
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