About this section.
In this subsection of the "Slavic Shop" we present to your attention woven, including ritual, belts. Traditional Slavic outfit is unthinkable without a belt. The belt accompanied the Slav from an early age until his death. He protected him from the Navi world and gave strength to everyday affairs.
To feel the protective power of the belt, it is enough to wrap it at least once for two or three turns, and it will no longer be possible to forget this state of comfort and security that occurs instantly. And this is so lacking in our time. When you weave a belt for a certain person, you feel which image suits him and which does not, because when the image is wrong, then the product is not made (threads break, many errors occur during weaving), and you have to look until the belt starts continue to weave easily and quickly. Therefore, each belt comes out individual and unique, like every person in this world, and the product comes out exactly the way it is needed for this particular person.
Products are made from 100% cotton and wool mixture (pure wool, which is on sale, is very often torn, unable to withstand the tension and friction of the reed during weaving).
Some helpful tips.
The belt symbolizes a closed circuit, which is a reliable protection against dark forces. Moreover, this is known not only in the Slavic native faith, but also in the faiths of many northern peoples Europe, closest to us in spirit.
In our catalog you can see both universal belts suitable for people of any gender, as well as more highly specialized ones. Men's and women's belts differ significantly. First of all, symbols. After all, the male and female principles are very different, although they ideally complement each other. Therefore, the pattern, which carries a deep symbolic meaning, should suit the owner of the belt. For example, a good purchase or gift for a man can be a Protector's Belt, Fortify the Spirit, or Self-Awareness. For women, Lelya, Women's Wisdom or Fertility are much better suited. Of course, you should not buy the first belt that comes across. It would be much better to carefully look at the pattern, and give preference to the model that you like - it means that this is exactly what you lack in life.
If there are special requests for a color or a combination of colors, they must be indicated when ordering, for example, as follows: patterned threads (those that form a pattern) - red-blue; base (background) - yellow. Optionally, you can choose the design of brushes, their cost will be added to the cost of the belt. Final prices depend on the complexity of the pattern and the length of the belt.
The belt in the traditional culture of the Belarusians was a significant and extremely multifunctional item. It was a necessary component of clothing, performed a variety of symbolic and ritual functions, and was also used in everyday life for various purposes.
In the traditional Belarusian costume, which on the whole was characterized by restraint and conciseness of decor, the belt was given a very great importance. I.A. Serbs in the ethnographic essay “Vichinsky Glades” (1928), dedicated to material culture residents of the southern part of the Luninets district, Brest region, noted: “The belt, as we see, is a necessary accessory of any costume.
An attentive man without a belt will not cross the threshold of his hut and will not appear on the street, and women wear their andarak, skirt and apron on their belts. Needlewomen poke or weave belts from colored threads or draw different patterns on them - stripes, checks, stars, etc. The best woven belts are distinguished by their beauty and extraordinary density” 1.
In a traditional costume, the belt performed several functions at once: practical, symbolic, magical, apotropaic (protective), ethical, symbolic, aesthetic.
Rice. 2 Residents of the village of Zburazh
The practical significance of the belt is obvious - it supported and fixed clothes at the waist. The men belted the shirt they wore loose. Women tied a belt to a poneva, an andarak (in some places in Polesye, Ponemonya and Central Belarus, the belt was sewn to the andarak). Outerwear among Belarusians often did not have fasteners and the floors were kept closed only with the help of a belt, which was tied in several girths. On the belts they wore various accessories necessary in everyday life: women - keys, a comb, men - a knife, a pipe for smoking, a tobacco pouch, a kochadyg (a tool for weaving bast shoes), a small leather bag - a kalit, a sabbath, in which they kept money, flint , steel, tinder and other necessary little things. A sickle, an ax, mittens, etc. were plugged into the belt when they went to work.
Fig. 3 A resident of the village of Zburazh
No less important in the folk costume was the symbolic role of the belt, as well as the magical and apotropaic role closely associated with it. A belt tied around the human body was a circle, and a vicious circle, according to folk beliefs, blocked the path of evil spirits, protected from the evil eye and diseases. Hence the obligatory requirement to gird and the widespread use of the belt in rituals. In addition, wearing a belt was an ethical norm, especially for men. Leaving the house without girdling it was considered indecent: “appearing without a hat and barefoot will not surprise strangers like appearing without a belt” 2.
Rice. 4 A girl in a traditional costume
The belt also played the role of a kind of sign that distinguished a person in a social environment. Belts differed depending on gender, age, place of residence, etc. Like the entire complex of clothing as a whole, the belt and the way it was worn provided information about what area a person came from. In different regions of Belarus, the belt was tied in different ways - in front, behind, on the side (left or right) or in such a way that the ends went down along the legs from both sides. The method of tying often indicated marital status - after the wedding, it could change. So, for example, in the village of Voishtovichi, Volozhin district, Minsk region. guys before marriage and girls before marriage tied a belt on the left, and after the wedding - on the right 3.
Rice. 5 A man in a traditional costume
In the village of Rogozno, Zhabinka district, Brest region. girls and single guys tied a belt on the left, married women- on the right, and married men- in the middle 4. Children and youth traditionally wore belts that were narrower and more modest in decor than adults. So, in the village of Krasny Bor, Berezinsky district, Minsk region. wide patterned belts were tied only by older men, while boys and teenagers wore narrow simple belts 5. In some places, married men wore wide bright belts, and young guys wore narrow belts of pale colors 6. The difference between male and female belts was that women were usually narrower.
Rice. 6 Girls in traditional costumes
In the aforementioned village of Rogozno, men and women tied a knot on their belt in different ways, which was called “mazol” here. “Babsky mazol” was tied in such a way that the short ends of the belt stuck out in different directions, “male mazol” was flat 4. In general, the peculiarities of using belts were due to local traditions and could differ significantly even in neighboring areas.
Rice. 7 Andarak with attached belt
Among other things, the belt was an ornament, giving the costume complex completeness and integrity. Often it was the only decorative element - especially in men's clothing, which was restrained in color (white, gray, brown colors) and was not as richly ornamented as the female one. The belt in this case became an accent, a bright color spot in the suit. I.A. Serbov, describing the clothes of Belarusians-Poleshuks, noted: “A belt among Poleshuks serves as the best decoration, therefore it is extremely diverse in its patterns and ends in magnificent kutas or fringe” 7.
Rice. 8 Belts - plank weaving
The belts used in the folk costume on the territory of Belarus were mostly home-made - woven or woven. They were distinguished by great diversity: each region, and sometimes even a small area, was characterized by its own unique ways of decoration. The material used was wool and linen. The most characteristic thread color is red, but green, blue, white, yellow, purple, and black colors were also widely used in patterned belts. Solid and striped belts were common in the southern part of Belarus; products with a rhombo-geometric ornament existed almost throughout the entire territory. The ends of the belts were usually decorated with fringes or tassels of various shapes (“kitsits”).
Rice. 9 Belts - plank weaving
Since the beginning of the 20th century, the belt as a necessary part of the costume has gradually begun to fall into disuse. In the women's suit, this happened earlier, since the skirts were fixed at the waist with strings and the practical need for a belt disappeared. Men (especially the elderly) kept the custom of girdling longer. But under the influence of urban fashion, by the middle of the 20th century, the shirt was worn tucked into trousers, and the belt was replaced with a purchased belt. Nevertheless, the role of the belt as a symbolic gift and ceremonial item was preserved for a long time.
Rice. 10 Belt - weaving on the wall
The belt, which looked like a strip, ribbon, symbolized the road, first of all - life path. In addition, just as the road connects different places, so the belt displayed a symbolic connection between various phenomena, objects and people. It was possible to tie things with a belt - not only literally, but also figuratively. The symbolism of the tied belt coincided with the symbolism of the circle - it guarded, protected from adverse effects. Accordingly, the belt also acquired the meaning of a border that separates one's own and others, good and evil, pure and impure. And an untied belt meant a break in the border or a transition through it.
Rice. 11 Belt - weaving on the wall
The diverse symbolism of the belt determined that important role which he played in all the rites life cycle Belarusians.
In maternity rituals, the use of the belt was aimed at facilitating the process of childbirth. The woman in labor was unbelted 8; in case of difficult childbirth, a red belt was spread on the floor, through which she had to cross 9. This symbolic overcoming of the border between the worlds was supposed to help the baby to be born. The newborn was girded for the first time after baptism, which meant his separation from the other world and entry into the world of people. The first belt as a gift to the child was brought by the midwife, who took birth on 10, 11.
Rice. 12 Belt - diagonal weave
The belt was an important attribute of the wedding ceremony. A wedding is the creation of a family, the union of two people, as well as the family of the groom and the bride, so the belt as a magical connecting thing was widely used on different stages rite. In addition, in this case, he also symbolized vitality and fertility. The bride gave belts to the groom and the matchmaker on zapoina 12, which meant consent to marriage; the belt was placed on the handbrake on which the young people stood during the wedding 12, 13; the mother of the groom met the newlyweds with a pie and a belt 12. The special role of the belt was also emphasized in the wedding songs “They married Hannulka, they married, / They tied it with a silk belt; / And you can’t cut it with a knife, / You can’t tear it with your hands / So they have been centuries for centuries” 14.
Rice. 13 Belt - warp weaving on a thread
Sometimes the significance of the belt in the wedding ceremony was additionally emphasized by special ornamentation: for example, in the Gantsevichi district of the Brest region, the pattern that was specially poked out on wedding belts was called “unbreakable hreshchyk” (an unbreakable cross) 15.
During matchmaking and weddings, belts were one of the obligatory gifts - both from the side of the bride to the groom and his family, and from the side of the groom - to the bride and her family. In addition, the bride gave belts to matchmakers, boyfriends, musicians and other participants in the ceremony. Here is a fragment of the description of a wedding in the Grodno district of the Grodno province: “... at the entrance to the bride’s hut, the floor is swept in front of her, for which she throws the belt; then someone lights a torch and the young woman throws another belt on it, she throws the third belt to the one who brought the scrambled eggs; the fourth is for the one who made the bed” 12.
Rice. 14 Belt - warp weaving on a thread
Naturally, the Belarusians tried to prepare as many belts as possible for the wedding - “the young woman gives out about a hundred belts, so girls from 9-12 years old begin to weave them” 16. And now in Belarusian villages you can meet old women who, having remained unmarried, keep whole balls of belts prepared for the wedding.
After the wedding, the newlywed left the belts in those places from which she expected prosperity: so that there was a lot of bread, the belt was hung in the barn, cattle - in the barn, property - on chests. In the village of Novoselki, Baranovichi district, Brest region, the chest was tied with a belt with a special pattern “at the key” (in the key) 17. The young woman also left the belt on the stove, which was the center of the dwelling, on the log of the well; she tied a broom with a belt, with which she first swept a hut in her husband's house. In this case, the belt became a symbolic sacrifice to the spirits of the new place of residence. It should be noted that in Belarus there was also a custom to donate belts to a church or church 2.
Rice. 16 Belts - woven for the wedding
The belt was also present in the funeral rite: in this case, its role was to establish a symbolic connection between the world of people and the afterlife. The belt was necessarily tied to the deceased; it was laid across the coffin 8, tied instead of reins to the horse that carried the coffin to the cemetery 12, 18.
Rice. 17 Spoons tied with a belt
The use of a belt as a magical thing was also present in a number of other customs and rituals: tying in pairs of any homogeneous objects on New Year's Eve so that all domestic animals were "steamed" 19, throwing a belt under the feet of cattle at the first pasture in the field, so that it would hold together and did not run away 20. In the Gomel district of the Mogilev province at the end of the 19th century. on St. George's Day, there was a custom to “snuggle” - the girls went into the forest or into the field, cooked fried eggs under a birch, at this time the girls chose their girlfriend for whole year and exchanged belts and kerchiefs with her, after which they said, “We had a good time with her” 21.
Rice. 18 Belts - handles for handbags
The belt was also used in divination and love magic. The process of girdling is often mentioned in conspiracies from illness and fear, for example, “the mother gave birth, girded the dawn, trampled all his enemies ...” 22.
In addition, in the traditional life of the Belarusians, the belt found the most diverse application.
Long woven and braided sashes were used as slings for babies. This tradition was preserved for a long time - for example, in the Berezinsky district of the Minsk region, swaddled children were tied with a belt back in the 1960s. 23.
Rice. 20 Staselovich M.N. teaches skill
Simple one-color (black, white, occasionally red) narrow belts woven on planks were used as bast shoes. In the village of Pershai, Volozhin district, Minsk region. at the beginning of the 20th century. weaved “braids” - short narrow belts that women tied around their heads, and girls wove into braids, tying a bow at the ends 3.
Narrow belts were used instead of a rope garter where necessary: they were tied around jugs, tied to baskets, and cradles for babies were hung on them. Even at the beginning of the XXI century. old women in the Gantsevichi district of the Brest region. woven patterned belts were tied to linen “torbochkas” (handbags), with which they went for bread 24. In the Grodno region, carpets were made from patterned belts.
Fig. 21 Weaving a belt on a thread
Belts were also used in folk games. For example, in the Goretsky district of the Mogilev region, there was a game called “Knockouts”: a guy took a belt, approached a girl he liked, and hit her with a belt, after which they went for a walk together 25. In the Berezinsky district of the Minsk region, during the game, the guy gave the end of the belt to the girl, and she wrapped it around herself 26. In addition, the belt was used as a rope through which they jumped.
At present, patterned belts made using traditional weaving and weaving techniques are widely used in stage and ceremonial costumes. Their manufacture continues to be carried out by folk craftsmen, art craft enterprises, and lovers of traditional culture. The belt is one of the most popular modern Belarusian souvenirs.
Rice. 22 Weaving a belt on a thread
Rice. 23 Modern woven Belarusian belts
Illustrations
In the picture at the beginning of the article - Maria Nikolaevna Staselovich, born in 1927, from the village of Sakovshchina, Volozhin district, Minsk region, teaches the art of weaving traditional belts. 2007 Photo by the author - P.A. Bogdan.
Traditional Belarusian belts. From the collection of the Museum of Ancient Belarusian Culture (MDK) GNU Institute of Art History, Ethnography and Folklore. K.Krapiva NAS of Belarus. Photo of the author. Residents of the village of Zburazh, Malorita district, Brest region, in traditional costumes. 1998 Photo by M.N. Vinnikova.
A resident of the village of Zburazh, Malorita district, Brest region. in traditional costume. 1998 Photo by M.N. Vinnikova.
A girl in a traditional costume of the Kalinkovichi district of the Gomel region From the collection of the MDK. Photo by M.N. Vinnikova.
A man in a traditional costume of the Berezinsky district of the Minsk region. Photo of the author.
Girls in traditional costumes of the Shklovsky district of the Mogilev region. From the MDK collection. Photo by M.N. Vinnikova.
Andarak with a belt sewn to it. Early 20th century village of Yakshitsy, Berezinsky district, Minsk region. From the MDK collection. Photo of the author.
Belts. Weaving on boards. Berezinsky district of the Minsk region. 1930s Photo of the author.
Belts. Weaving on boards. Berezinsky district of the Minsk region. Mid 20th century Photo of the author.
Belt. Weaving on the wall (sprang technique). 1930s Stolin district of the Brest region. From the MDK collection. Photo by N.P. Melnikov.
Belt. Weaving on the wall (sprang technique). Late XIX - early XX century. Western Polissya. From the MDK collection. Photo by N.P. Melnikov.
Belt. Diagonal weaving. Early 20th century Luninets district of the Brest region. From the MDK collection. Photo by N.P. Melnikov.
Belt. Broken weaving on a thread. Early 20th century Grodno district of the Grodno region. From the MDK collection. Photo by the author.
Belt. Broken weaving on a thread. Early 20th century Klimovichi district of the Mogilev region. Photo of the author.
Belt. Broken weaving on a thread. 1930s Svetlogorsk district of the Gomel region. From the MDK collection. Photo by N.P. Melnikov.
Belts woven for the wedding. Volozhinsky district of the Minsk region. 2004. Photo from the archive of the Student Ethnographic Society (Minsk).
Spoons tied with a belt. Exposition of the Museum of Ethnography (Mogilev). 2007 Photo by the author.
Belts tied as handles to linen bags (“bags”), the village of Lyusino, Gantsevichi district, Brest region, 2004. Photo by the author.
Residents of the village of Lelikovo, Kobrin district, Brest region. in stage costumes at the folklore festival Voices of Polissya. 2007 Photo by M.N. Vinnikova.
Weaving a belt on a thread. The weaving festival of Matchyna Krosna in Starye Dorogi, Minsk Region, 2008. Photo by the author.
Weaving a belt on a thread. 2007 Photo by the author.
Modern woven Belarusian belts. 2009 Photo by the author.
Journal version of the report at the XV International Scientific and Practical Conference "Fashion and Design: Historical Experience - New Technologies" (June 27-30, 2012, St. Petersburg).
NOTES
Used sources
1 Serbaў I.A. Vіchynskіya palyane: material culture: ethnagraphic narys of Belarusian Paless. - Minsk: Belar. cultural fund, 2005. - p. 47
2 Nikiforovsky N.Ya. Essays on the common people's life in Vitebsk Belarus and a description of household items. - Vitebsk: Gubernskaya type., 1895. - S. 107, 108
3 Field materials M.N. Vinnikova. Volozhinsky district, Minsk region 1993
4 Bogdan P.A. Belt in the traditional costume of the Belarusian Polissya // Fashion and design: historical experience - new technologies: materials of the 10th Intern. scientific Conf., St. Petersburg, June 26-28, 2007 / St. Petersburg. state University of Technology and Design, Ros. ethnographical museum; under. ed. N.M. Kalashnikova. - St. Petersburg, 2007. - S. 141.
6 Krachkovsky Yu.F. Life of a Western Russian peasant. - M .: Edition of the imperial. Islands of Russian history and antiquities at Moscow University, 1874. - C. 189.
7 Serbov I.A. Signs of communal life in Polissya: Poleshuks // Sat. departments of Russian language and literature Imperial. Acad. Sciences / Imperial. Acad. Sciences. - Petrograd, 1915. - T. XCIV, No. 1. - P.5.
8 Romanov E.R. Life of a Belarusian // Belarusian collection. - Vilna, 1912. - Issue. VIII. - S. 323, 531
9 Chubinsky P.P. Materials and research: vol. 4: rituals: homelands, christenings, weddings, funerals // Proceedings of an ethnographic and statistical expedition to the Western Russian Territory, equipped with the Imperial. Russian geogr. Island: Southwestern Department / Imper. Rus. Geogr. Oh. - St. Petersburg, 1877. - S. 4.
10 Belarusian folk adzen / L.A. Malchanava [i insh.]; pad red. VC. Bandarchyk. - Minsk: Science and technology, 1975. - S. 53.
11 Peshina T. Mayo Spyaryzhzha // Mastatstva. - 1997. - No. 6. - S. 72.
12 Shane P.V. Materials for the study of the life and language of the Russian population of the North-Western Territory: v. I, part II: household and family life Belarusian in rituals and songs // Sat. departments of Russian language and literature Imperial. acad. Sciences / Imperial. acad. Sciences. - St. Petersburg, 1890. - T. LI, No. 3. - S. 233, 261, 363-364, 383, 515, 521.
13 Bobrovsky P. Materials for the geography and statistics of Russia, collected by officers of the General Staff: Grodno province. - St. Petersburg: Type. Department of the General Staff, 1863. - Part I. - S. 830.
14 Experience in describing the Mogilev province in historical, physical-geographical, ethnographic, industrial, agricultural, forestry, educational, medical and statistical terms: in 3 books. / under. ed. A.S. Dembovetsky. - Mogilev: Type. Provincial government, 1882-1884. - Prince. 1. - S. 567.
15 Recorded by Mukha M.I., director of the Gantsevichi House of Crafts.
16 Tyszkiewicz E.H. Description Powiatu Borysowskiego pod względem statystycznym, geognostycznym, historycznym, gospodarczym, przemysłowo-handlowym i lekarskim: z dodaniem wiadomości: o obyczajach, spiewach, przysłowiach i ubiorach ludu, gusłach - Wilno: Druk. Ant. Marcinowskiego, 1847. - S. 362.
17 Field materials M.N. Vinnikova. Baranovichi district, Brest region 1992
18 Shane P.V. Belarusian folk songs with rituals, customs and superstitions related to them, with an explanatory dictionary and grammatical notes. - St. Petersburg: Imper. Russian geogr. o-vo, 1874. - S. 373.
19 Nikiforovsky N.Ya. Folk signs and beliefs, superstitious rites and customs, legendary tales of persons and places. - Vitebsk: Provincial type-lithography., 1897. - S. 230.
20 Materials on the ethnography of the Grodno province: no. 1 / under. ed. E. Romanova. - Vilna: Publication of the Office of the Vilna educational district, 1911. - P. 77.
21 Sokolova V.K. Spring-summer calendar rites of Russians, Ukrainians and Belarusians: XIX - early XX century. - M.: Nauka, 1979. - S. 177.
22 Zamovs / National Academy of Sciences of Belarus, Institute of Arts, Ethnagraphy and Folklore; way of life G.A. Bartashevich; redkal.: A.S. Fyadosik (gal. ed.) [і інш.]. - Minsk: Belarus. Navuka, 2000. - S. 284.
23 Bogdan P.A. Byarezinsky payasy // Byarezinsky system: metad. dapamozhnіk rural club workers / Metad. Barezin's office. district. Houses of culture, Addzel traditional culture. - Berazino, 2008. - S. 11.
25 Chandakova Z.U. Regional and local assemblies of the traditional kastsyum Magilёshchyny: Goratsky district // Traditional national kastsyum Magilёshchyny: history and modernity: materials abl. navuk.-pract. canf., Magilёў, 27-28 listapada 2008 / Department of Culture of Magilёўsk ablvykankam, UK “Magilevskі abl. metad. Center of People's Creativity and Cult of Light Work”; redkal.: A.F. Khmyalkov [i insh.]. - Magilёў, 2008. - S. 150.
26 Recorded by Sinilo A.N., teacher high school village Bogushevichi, Berezinsky district, Minsk region
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CAFTAN.
It is the cornerstone of the Russian wardrobe. Almost all other types of outerwear for men in Rus' were versions of the caftan. It was introduced into Russian fashion in the 10th century by the Varangians, who, in turn, spied it on the Persians. At first, only princes and boyars flaunted in it, but over time, the caftan penetrated the “toilets” of all other classes: from priests to peasants. For the nobility, caftans were sewn from light silk fabrics, brocade or satin, and fur trim was often made around the edges. Next to the edge, gold or silver lace was sewn along the floors, cuffs, and hem. The caftan was an extremely comfortable garment and hid the figure flaws of its wearer. He gave significance to plain people, solidity to thin people, grandeur to obese people.
FERYAZ.
This type of caftan was wide at the hem, up to three meters, with long sleeves hanging down to the ground. Thanks to the feryazi, the saying "work carelessly" was born. It was worn in both cold winters and hot summers. Summer feryazi were on a thin lining, and winter ones were on fur. This item of clothing was sewn from different fabrics - from brocade and velvet (wealthy people) to sermyaga and cotton fabrics (peasants). Rich people put the feryaz on other caftans, and the poor - directly on their shirts. A budget option the feryazi was tied with cords, and its buttonholes were modest and did not exceed 3-5 in number. Exclusive caftans were decorated with seven expensive buttonholes with tassels, which could both be tied and fastened. Along the edge, the feryazi were sheathed with galloon or gold lace.
WARNING.
It is somewhat reminiscent of a feryaz, but the opashen is less solemn. As a rule, he served as a dust coat or summer coat. Opashen was sewn from cloth or wool without lining, without decorations, sometimes even without fasteners. Hem-length sleeves were sewn in at the back only. The entire front part of the armhole and sleeve hem was processed with piping or braid, thanks to which the fringe could be put on like a sleeveless jacket: the arms in the sleeves from the lower caftan were pushed through the slots, and the fringe sleeves remained hanging on the sides or tied back. AT cold weather they were drawn on hands, and part of the sleeve could hang, protecting the hand and fingers from the cold.
BEKESH.
"Casual" version of the caftan with a fitted short silhouette and fur trim. Sewn on fur or wadding with a fur or velvet collar. Russian boyars spied this caftan during the defense of Polotsk in 1579 from the soldiers of the Hungarian infantry, who fought on the side of the Poles. Actually the name of the caftan itself comes from the name of their Hungarian commander Kaspar Bekes. The Russian army lost Polotsk, but brought prisoners and "fashionable" Hungarians to Moscow. Measurements were taken from the caftans of the “tongues”, and another piece of clothing appeared in the Russian wardrobe.
ZIPUN.
Lightweight, minimalistic, homespun cloth version of the caftan. Zipun has no decorations and excesses in the form of a standing collar. But it is very functional: it does not restrict movement. Zipuns were worn mainly by peasants and Cossacks. The latter even called their Cossack trade - a campaign for zipuns. And robbers from the main road were called "zipunniks".
EPANCHA.
Epancha was created for bad weather. It was a sleeveless cloak with a wide turn-down collar. They sewed an epancha from cloth or felt and soaked it with drying oil. As a rule, these clothes were decorated with stripes in five places with two nests. Stripes - transverse stripes according to the number of buttons. Each patch had a loop for a button, so later the patches became known as buttonholes. Epancha was so popular in Rus' that it can even be seen on the coat of arms of Ryazan.
HEADDRESS.
It is impossible to imagine a Russian person of the 17th century who appeared on the street without a headdress. It was a monstrous violation of decorum. In pre-Petrine times, the central “head” attribute was a cap: a pointed or spherical shape with a slightly lagging band - a rim fitting the head. Noble people wore caps sewn from velvet, brocade or silk and upholstered in valuable fur. The common people were content with felted or felted hats, which they called “boots”. In hot weather or at home, the Russians wore the so-called "tafias", covering the tops of their hats, reminiscent of skullcaps. Noble citizens had tafyas embroidered with silk or gold threads and decorated with precious stones.
And about another extremely important accessory of the Russian wardrobe - the belt.
A fashionable accessory today - a belt - played a big role in the life and life of our ancestors. Since ancient times, it has been regarded as a kind of amulet that promotes well-being and good luck. The people believed in powerful force this item of clothing.
Indecent absence
In the life and rituals of Russians, the belt has long been given great importance. Until now, our language stores the knowledge that we hastened to forget. For example, "to unbelt" means to lose the decency of behavior. A man without a belt was considered to be among the people, in society, extremely indecent. To ungird a man meant to dishonor him. By removing the belt, the grandson of Dmitry Donskoy, Prince Vasily Kosoy (mid-15th century), was offended at the feast. Because of this trick, even the war began.
Unbelted behind the treasure
According to Russian beliefs, it was “sinful” to walk without a belt. If a guy or a girl was going to hobnob with evil spirits, they took off their belt. This symbolized the familiarization with the other world. First of all, the catchers of the “fern flower” got rid of the stylish accessory on the night of Ivan Kupala.
wedding ceremonies
Until the middle of the 19th century, the ritual of reading belt patterns during the bride's bride's show was preserved in Rus'. A knowledgeable elderly woman showed the assembled bride's products and explained the meaning of each pattern.
But gradually the tradition dies off - intricate sewing turns into a banal decoration.
So much skill the performer invested in the creation of belts is not accidental. When the girl was ready to get married, she gave the chosen one a belt. And she could no longer change her decisions after that - the groom had proof in his hands. These are the marriage documents in the old days.
At the wedding itself, the bride and groom were tied with a belt, connecting them into one. Belts were given to musicians at the wedding, to the groom's relatives and guests. Sometimes the bride handed out more than a hundred belts on the day of the celebration.
Pocket for money and candy
Both men and women hung a lot of improvised items from their belts: knives in sheaths, keys, tools. Was not uncommon and waist bag for various little things, it was called "pocket". Sewing pockets directly onto clothing is a much later fashion. Since ancient times, the belt has been the keeper of the "kalita", that is, the wallet. The coachmen plugged the whip of a scourge or whip into their belt. For women, a pocket was attached to the belt, with keys to pantries and chests. There was also a bag of sweets for children - they called him "gourmet".
Sign of dignity
Belt belts have been the most important sign of male honor since ancient times - women never wore them. "Girdle" or "loin" was considered almost the main sign of military dignity. The men's leather belt was 1.5-2 cm wide, had a metal buckle and a tip, and sometimes it was completely covered with patterned plaques.
Belts made of wild aurochs leather were especially famous. They tried to get the material right on the hunt, when the beast had already received a mortal wound, but had not yet expired. These belts were rare, the mighty and fearless forest bulls were very dangerous. Hunting for a tour in the old days was equated to a duel with an armed enemy.
Oriental chic
The belt of our ancestors was a necessary part of men's clothing, and a kind of distinction. The peasants also wore this accessory, but the material and technique in which the “loin” was made depended on the condition, rank and position of the owner. With the expansion of trade relations, precious fabrics, porcelain, lacquer and bone products poured from the East, magnificent eastern belts. They were woven by hand from gold and silver threads. Half a meter wide belt and a length of up to 4.5 m made it possible to fold it in half, wrap it around the waist twice over the caftan and tie it just below the stomach, lowering the ends. This is how eminent gentry in Poland and boyars in Rus' wore belts.
Very interesting stuff Old Russian caftans of the "eastern" type
(fashion, origin, chronology) link
Now, among the many cute crafts of the so-called "hand-made", it is difficult to find something outstanding in terms of its artistic value and authenticity. Such a rarity cannot be made simply “from the head”, without traditions passed down from century to century. Striking in their magical beauty
How long does the Slavic belt weave?
Do you know how long it takes to weave such a Russian folk belt on a reed? 6 minutes per centimeter. A little? And twenty-one hours for one belt is already solid?Three days of continuous workrequiring inspiration, subtle finger movements and intense attentiveness.Mistakes are not allowed. As a result, we get the opportunity to gird our waist with such a delightful handmade woven belt - and wonder if it is worth such an effort? And that kind of money?
Everything is very simple. You yourself can appreciate how important it is for you to have a thing that has absorbed all the wisdom of the ages. Judge for yourself.
This Slavic belt is made using the technique of ancient warp weaving. Do you know this?
Scolding - not because - that such a complex weaving that it remains only to scold. The name comes from the word "take" - when creating a pattern, the warp threads "sneak" with the help of a plank - a pickle. The threads remaining above the board remain visible, and those below are covered with colored ones.
Branoe weavingone of ancient techniques ornamentation of fabrics, decorative design of household and ceremonial products made of fabric. The name comes from the way the pattern is created (the words " take "), when the warp threads "sneak" with the help ofspecial board - bralnitsy. Those threads that remain above the plank remain white in the pattern, and those threads that remain at the bottom of the pickle will be woven with weft threads of a different color. So, when combining threads of different colors, northern brane patterns are obtained. Nowimagine that there are 40 main threads on the machine along the width of one beltand be amazed that each row of transverse colored threads is threaded in a certain order through many warp threads. In one centimeter of the belt there are at least twelve longitudinal rows.
And now it’s easy to imagine all this unimaginable work - one longitudinal row, when the pattern is pulled through 40 threads that lie amazingly close to each other, each row is lined with a shuttle, and this is done by an experienced craftsman in just 30 seconds. So three days of continuous work is only for an experienced master.
And yet it's so beautiful, so ornamental, juicy and amazing that they did not spare any work before. Marble patterns decorated not only clothes, but also towels with tablecloths. For a long time, along the banks of the Pinega, craftswomen wove red patterns on white.earth» (background). Keeps our memory namesAnna Ivanovna Cheremnaya, Maria Alekseevna Shchegolikhina, Anastasia Ivanovna Belyaevathat the hereditary techniques of northern magical patterned weaving were able to pass on to the current generation.
Worthy admiration is the two-day branaya technique, when the master works not with one duck, but with two. It's just that your head is spinning when you look at the fantastic dexterity and infallibility of the master's movements. Attention, patience and perseverance, however, allows you to perform the most complex patterns.
And now, this miracle can be held in quivering hands - dense, strong, and flexible at the same time, sparkling with tints of colors, like northern lights, warm from the energy of kind human hands,Slavic belt. It practically does not stretch, retaining its shape, and soft woolen threads of fringe at the ends of this work of the master turn out to be such a pleasant contrast to the touch.
Another way to make a Slavic belt is berdo
"Berdo" - a thin board with a width slightly larger than the palm of your hand. The longer the berdechka, the wider the future belt. Thin narrow cuts parallel to each other were made across the berdechka. Holes were drilled in each partition. The odd thread was passed into the cut of the beard, the even thread into the hole. The buttock was alternately raised or lowered, and each time a weft thread was passed into the formed pharynx and knocked out with a shuttle. This process was repeated many timesand as a result, a woven belt was formed.
And every time there were magic patterns on the Slavic belt
You can talk endlessly about northern ancient patterns. Let's take a closer look at the woven belts. Here is the famous "Russian cross", a combination of masculine and feminine principles. Here is the “field” sign, a symbol of prosperity, prosperity, family strength, combined with the image of the “world mountain” and “gods”, and here is the “swastika”, traditional for the North, a symbol of the eternal movement of life.
And here is a purely male belt with the signs of a lizard-dragon, the lord of the infernal world, the guardian of the abyss. Located on this belt, it protects the owner's physical sphere from "transition to another world", from untimely death and is adjacent to the image" world tree ”, in the form of a “triangle with branches”, which brings power and strength to the pattern, connecting three worlds in the image of the World Tree: Nav, Yav and Rule.
Anyone can get such a woven belt made by the masters of the Northern Tale
But not everyone is a connoisseur of beauty, and not everyone will see in Slavic beltwisdom of the past. Well, only real Russian heirs of traditions will appreciate the warmth laid by the hands of a northern master in these wonderful belts, they will appreciatedurability and color fastness of woolen threadsused in the manufacture. And, who knows, perhaps it was just such a belt that the hero of the northern fairy tale, the guy Look, was worried about when he met Veles,God of Wisdom and Magic? Didn't these protective belts with Slavic patterns help people in ancient, already fabulous times, to build their lives in harmony with this world?
Such a Russian national belt will remain in your family for a long time!
This belt will outlive all wardrobe cleanings, all the clothes you wear today,no hand would dare to throw away this work of art. Even children who will ever inherit this woven belt will consider it an integral part of your tribal way of life. An indelible impression of its true beauty will remain every timehe will be a proud symbol to encircle the camp. This belt will keep its colors, its warmth and your wise love for your Family for many years.
Consider buying thisSlavic belt right now. This is easy to do by allowing yourself to hit the "buy" button. Moreover, now the delivery of such a belt will be free for you. Those handmade belts that you see in our shop are a limited offer, which is explained very simply. There are just very few such woven belts. Not only with us. And in principle, in this white world. It is truth.
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Read even more interestingabout Slavic clothes .
find out what were the amulets in the old days And How .
Now, among the many cute crafts of the so-called "hand-made", it is difficult to find something outstanding in terms of its artistic value and authenticity. Such a rarity cannot be made simply “from the head”, without traditions passed down from century to century. Striking in their magical beauty - a stunning example of traditional folk art.">
a. Dish from Utemilsky, Vyatka province, 10th century.
b. Reconstruction of a belt from a treasure in the Yelets Monastery of Chernigov (according to B. A. Rybakov).
1) the matrix was used only for shaping, the overlays of this group are not ornamented. Traces of casting on wax are clearly visible.
3) the matrix was used both to obtain a form and to obtain an ornament. This can be seen from the negative relief on the inside."> title="Three groups of belt pads.
2) the matrix was used to obtain the form, the ornament was cut by hand, on similar plaques it differs in details.
3) the matrix was used both to obtain a form and to obtain an ornament. This can be seen from the negative relief on the inside."> !}
Three groups of belt pads.
1) the matrix was used only for shaping, the overlays of this group are not ornamented. Traces of casting on wax are clearly visible.
2) the matrix was used to obtain the form, the ornament was cut by hand, on similar plaques it differs in details.
3) the matrix was used both to obtain a form and to obtain an ornament. This can be seen from the negative relief on the inside.
1. Izhory, mound unknown, excavations by Ivanovsky L.K.
2. Gnezdovo, barrow Ts-191, excavations by Avdusin D.A., 1978.
3. Kazan province, Chistopol district.
1-2. Vladimir burial mounds, excavations by Uvarov A.S., Saveliev P.S., 1851-54.
3-4. Treasure from the Yelets Monastery, front and back.
2-3. Gnezdovo, mound Ts-255, excavations by Avdusin D.A., 1978.
4. Gnezdovo, settlement, excavations by Avdusin D. A., 1973.
4. Gnezdovo, settlement, excavations by Avdusin D.A., 1973."> !}
1. Mikhailovskoye, mound 1, excavations by V. A. Gorodtsov, 1902.
2-3. Gnezdovo, mound Ts-255, excavations by Avdusin D.A., 1978.
4. Gnezdovo, settlement, excavations by Avdusin D.A., 1973.
According to most authors, the fashion for belts decorated with metal set was common to the entire nomadic world of Eurasia. The tradition of wearing stacked belts also penetrated into the environment of settled peoples. In modern archaeological science, there are several points of view on the origin of typesetting belts. The authors of the first of them, S. V. Kiselev and L. R. Kazlasov, are of the opinion that belts decorated with metal plates appeared in Southern Siberia and Mongolia, where they developed and improved and from where they spread to the west.
The second point of view was expressed by A. K. Ambrose, it concerns the origin of belts with heraldic overlays and hanging straps. The author claims that they appeared in Ancient Rome in the first centuries of our era and spread from there.
The third point of view was formed by I. A. Arzhantseva, who believes that type-setting belts first appeared, apparently, among the Scythians, from them they could be borrowed both by Asian and European nations. They most likely came to us from the Vikings, who from the end of the 8th century began campaigns against Rus', which gradually developed into peaceful trade relations. At the end of the 9th century, the Vikings come to Novgorod, and then to Kyiv, where the Rurik dynasty, Norman in origin, reigns. Scandinavian warriors were often hired into the Russian squads, in connection with which the military clothing of the Vikings and their leather belts are widely used on the territory of the first state association Eastern Slavs Kievan Rus. Men's leather belts were narrow, 1.5 - 2 cm wide, with a copper buckle and a tip, and sometimes it was completely covered with patterned plaques - they managed to restore the structure of the belt (belt). The shape, resembling a lyre, is typical for the Old Russian buckle. The shirt was belted much higher than the level of the pelvis.
For women, sundresses were girdled with a narrow belt or ribbons. Only in special occasions in order not to wrinkle the fabric of the sundress before the start of the holiday, the belt was worn under the sundress, girdling the shirt with it. Silk sundresses were decorated with ribbons or belts woven from gold-silver and silk threads; a narrow strip of silk fabric embroidered with gold threads was also used. The ends of the belts were decorated with various tassels and pendants.
A belt worn on a child at birth or, more often, at baptism, like a cross, was a talisman. It could be worn without taking it off for the rest of your life. It used to be that a person wore two belts: given at baptism (worn under clothes), and the second - over clothes. Of course, the main thing was the amulet belt hidden under the clothes.
Belt belts have been one of the most important symbols of male prestige since ancient times - women have never worn them. Such a belt was considered almost the main sign of military dignity. In Rus', there was an expression "to deprive (deprive) of the belt", which meant "to deprive military rank". According to legend, among the prince's combatants, belts made of wild tur leather were famous.
The belt was also called the "girdle" or "loin". A man, as a protector of the family, had to look belligerent, the belt was proof of his master's masculinity. A curious detail is also known: in the graves there is often no buckle on the combat belt, which is associated with the rite of “neutralization” of the dead: the unfastened belt and the weapon hanging on it lost their power, and it was not possible to use them against the living.
As you know, in the princely attire, the belt occupies the third place after barm and hats, often the father “blesses” his sons with the belt. Messages from 1331 are also widely known. German ambassadors in Novgorod about the “300 golden belts” that make up the veche (owners of city estates, representatives of the old Novgorod aristocracy).
Also, a variety of small things were hung from the belt. The bag, which was hung on the belt, was called the "pocket". In Russia, sword belts had 4 ends - 2 for fastening the belt to which the sword was hung, and 2 for hanging the bow or quiver.
In addition, he played an important role in customs and rituals. Belts were of particular importance in the wedding ceremony. According to ancient tradition, they were supposed to be red. It was believed that the red color symbolized the special state in which the bride and groom were during the wedding, it protected from evil forces, the evil eye. Therefore, red belts were certainly tied to their clothes. There are still examples of the fact that during the wedding, the bride gave her chosen one a belt. The painted arcs of the wedding wagon were also decorated with belts. Sometimes the bride and groom were tied with one belt. Over time, not red, but patterned belts began to be used in rituals. This, apparently, was associated with the development of methods for their manufacture, and with the loss of the ancient tradition.
Publication date - 30.10.2008
Bibliography: 1. L. V. Efimova - Russian folk costume (18-20 centuries). 2. B. D. Grekov, M. I. Artamonov - History of the culture of ancient Rus'. 3. Strekalov S. Russian historical clothes from the 10th to the 13th centuries. SPb., 4. S. V. Gorozhanina, L. M. Zaitseva. Russian folk wedding costume. 5. V. V. Murasheva. Old Russian belt typesetting decorations (X-XIII centuries). Publishing house "Editorial URSS", Moscow