Весняна календарна обрядовість середньовічних українців у порівняльному контексті
DOI:
https://doi.org/10.30840/2413-7065.4(85).2022.269120Ключові слова:
весняна календарна обрядовість, Великдень, писанки, Обливальний понеділок, Новруз, Ґійом Левассер де Боплан, іранські народиАнотація
Стаття присвячена виявленню явищ субстратного походження в українській культурі, що постали внаслідок взаємодії слов’янських предків українців із іраномовними кочовиками степу. Завдяки їй українці мають у своїй духовній та матеріальній культурі чимало спільного з осетинами, що є прямими нащадками сарматів і аланів, із персами, таджиками, курдами, памірцями. Зокрема, простежується близькість у весняній календарній обрядовості. Українські звичаї свята Великдень, за християнства ототожненого з Пасхою, мають чимало спільного з відзначанням свята Новруз, ключового для іранського світу. Особливо виразно це помітно при залученні даних про середньовічну українську обрядовість. Французький інженер та картограф Ґійом Левассер де Боплан у своєму знаменитому «Описі України» (1650) зафіксував архаїчні моменти святкування Великодня. Вони стосуються обов’язкового дарообміну фарбованими яйцями – крашанками й писанками – на свято, а також ритуального обливання водою в понеділок після Великодня. Описані ним календарні обряди та звичаї українців знаходять точні відповідності у новорічній обрядовості Ірану, зафіксованій європейцями. Французький ювелір Жан Шарден у 1686 р. та голландський художник і мандрівник Корнеліус де Бруїн у 1704 р. фіксують у персів звичай дарувати на Новруз фарбовані чи позолочені яйця, який був пов’язаний з давньоіранськими уявленнями про яйце як першопричину всього живого, а венеціанець П’єтро делла Валле під час свого перебування в Ірані у 1617–1627 рр. мав змогу спостерігати обряд обливання водою на спеціальному святі після Новруза. Цих звичаїв та обрядів, які мають паралелі з українськими, і в подальші часи дотримувалися перси, таджики, ваханці, ішкашимці, шугнанці, курди, осетини. Український фольклорний образ прикутого в пеклі володаря зла, якого дратує наявність писанкарства, теж знаходить відповідності в перському зороастризмі та язичницькій релігії осетинів.
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