„Sacra sub velo“: pietų aukštaičių papročio puošti kryžių apdangalais ištakos

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Collection:
Mokslo publikacijos / Scientific publications
Document Type:
Straipsnis / Article
Language:
Lietuvių kalba / Lithuanian
Title:
„Sacra sub velo“: pietų aukštaičių papročio puošti kryžių apdangalais ištakos
Alternative Title:
„Sacra sub velo“. An apron and ribbons as decorative elements of roadside crosses in the southern highlands: the origins of the custom
Authors:
Kregždys, Rolandas
In the Journal:
Lietuvos etnologija. 2022, 22 (31), p. 87-108
Keywords:
LT
18 amžius; Tarmės. Dialektai. Dialektologija / Dialects. Dialectology; Skoliniai / Loan words; Liaudies kultūra / Folk culture; Papročiai. Apeigos / Customs. Rites; Kryžiai / Crosses; Religinis menas / Religious art.
Summary / Abstract:

LTStraipsnyje gvildenama hipotezė apie inovacinę pietų aukštaičių papročio puošti kryžių apdangalais kilmę (suponuojamas kultūrinis rytų slavų skolinys), kuri iki šiol interpretuojama pasitelkus (a) baltų mitologijos rekonstruotus vaizdinius, (b) hipotetinę sąsają su nekrokultu, (c) vaisingumo burto refleksiją, (d) aukojimus, atnašavimus ar sakralinį tarpininkavimą. Remdamiesi išvardytais apeigų aspektais, kai kurie dailės istorikai net rekonstravo mitologemą 'baltų prijuostėlė'. Remiantis tipologiniu ir analitiniu aprašomuoju bei arealinės lingvistikos metodais, pateikta pietų aukštaičių papročio puošti kryžių apdangalais tradicijos genezė; patikslinta etnokultūrinė faktografija (taip pat ir kaimynų rytų slavų – gudų), siekiant įvertinti pirminį papročio pobūdį, t. y. nustatyti skolinio ar veldinio statusą. Raktiniai žodžiai: kryžiaus dengimas apdangalais, prijuostėlė, sacra sub velo, pastoralas, pannisellus, pietų aukštaičiai. [Iš leidinio]

ENThe article looks at the origins of the tradition of decorating roadside crosses with aprons and ribbons in the Southern Highlands area. Most roadside crosses were put up in previous centuries by the local population as a sign of their Catholic faith. In the rural region of southeast Lithuania, crosses called ‘aprons’ crucifixes’ can be found. These are votive crosses. They belong to villages, and usually stand beside a public right of way near the entrance to the village. Votive crosses were put up by one person or the village community in gratitude for being rescued from death, from illness, infection or any other mortal danger. This type of cross was also put up to ward off natural afflictions such as infertility. It should be noted that an identical cultural tradition of decorating votive crosses is widespread in many rural regions of Belarus. It should be emphasised that votive crosses with textile offerings in the southeast region of Lithuania and Belarus should not be related to any particular ancient Balt or Slav female deity, or to any archaic ritual practice, or to necroculture, etc, as has been done up to the present. Therefore, the reconstruction of the mythologeme of the 'Baltic apron' is impossible. It can assumed that the origin of the roadside cross decorated with aprons and ribbons may be an imitation of the hem, typical of the pastoral rod curtain used in the Orthodox Church (CS 'сулóкъ/сулóгъ', ‘pannisellus’). The pastoral rod itself was related to the cross by St Symeon of Thessalonica (c. 1381–1429). The phenomenon can be related to the tradition of 'sacra sub velo' (cf. Hebrew 'tahaṯ yǝrīǝōṯ', ‘under the veils’), genetically related to the sacred connotation of the celestial referent and the Temple of Jerusalem. The house of the curtain (the Temple) itself was divided into three central parts.The first, with no door, called the porch ('ūlām'), was situated at the east, and was wider than the other two rooms. Beyond the porch was the 'hēyḵāl' (the sanctuary). A golden altar for incense stood in the middle of the room. To the right of the altar, on entering the sanctuary, stood the Showbread Table, and to the left was the golden 'menorah'. The Holy of Holies was beyond the sanctuary to the west. It was separated from it by two curtains. In some cases, it is not absolutely clear how many curtains there were, or how they were configured with respect to the set of doors. Josephus mentioned just a single veil. The Mishnah text describes two curtains as forming a corridor, with access to the corridor coming from the left (the south) side, and from the corridor to the Holy of Holies on the right (north) side. On the Day of Atonement, the high priest was to bring blood into the Holy Place and sprinkle it seven times before the Lord in front of the holy curtain of the sanctuary. To summarise the outcome of the research into the origin of decorative aspects (an apron and ribbons) of roadside crosses in the Southern Highlands, the following conclusions are made: 1. The phenomenon should be ascribed to cultural innovations of non-Baltic origin, due to the identical and prevalent tradition among the Belarusians. 2. A roadside cross decorated with aprons and ribbons possibly presupposes an imitation of the pastoral rod curtain (i.e. CS 'сулóкъ/сулóгъ', ‘pannisellus’) used in the Orthodox Church. 3. The primary character of the analysed tradition may hypothetically be related to the realia of proto-Semitic peoples (cf. the Jerusalem Temple = 'the house of the curtain'), but not to inherited Balt or East Slav cultural motifs.

DOI:
10.33918/25386522-2231006
ISSN:
1392-4028
Subject:
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Permalink:
https://www.lituanistika.lt/content/101296
Updated:
2023-05-22 22:01:14
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