Based on the field material collected from the Komi-Izhemians of the Lower Ob region in 2009-2010, the article examines medical culture and its functioning in synchrony and diachrony. Traditional medicine of the Komi-Izhemians is closely connected with religious rituals, in particular, with the practice of prayer and vows, the phenomenon of holy water, and with the object-object world. The paper considers the features of the "intersection" of these elements and medical culture (their functions and semantics). Data on sacred topography, such as votive crosses and water springs, which play an important role in the religious practice of Izhemtsy and are aimed at maintaining physical and spiritual health, are given.

Keywords: Komi-Izhemtsy, traditional medicine, religious rituals, sacred topography.

In the system of knowledge of the Komi-Izhemians of the Lower Ob region, an important place was occupied by the magic and medical complex, which contributes to the adaptation and self-preservation of the people in the new territory of residence (relocation of this group of Komi from Arkhangelsk to Tobolsk province. It began in the first half of the 19th century). All its elements were formed in natural, cultural, and social conditions in which a person had to not only survive, but also be a part of society with all its attitudes, roles, and requirements. The magic and medical complex of izhemtsev included knowledge about healing with the help of massage, surgical manipulations, herbs, minerals and other products of organic origin. In the treatment of certain diseases, magic techniques were also used. Izhma reindeer herders and livestock breeders had developed veterinary medicine [Ermakova, 2009a-b; 2010a, b]. According to a number of researchers, the structure of magical and medical knowledge of this group of Komi was dominated by rational methods of treatment and prevention of diseases. I. V. Ilyina notes the rationalism of traditional medicine of Izhemtsy, their indifference to medical and magical rituals [2008, p. 200]. Our field data indicate that one of the bases of medical practice of the Izhemians of the Lower Ob region was religious beliefs, which were not inferior in importance to rational knowledge. These ideas were rooted in the religious foundation of the Komi Republic, which was multi-layered and formed under the influence of pre-Christian, Finno-Ugric (Uralic) pagan, Christian Orthodox-dogmatic and Russian folk-Christian factors, the teachings of various religious denominations: New Orthodox and Old Orthodox (Old Believers) [Limerov].

The article deals with religious rituals and in general all actions aimed at maintaining human health (in a broad sense, as a state of health).

The article is carried out within the framework of the Program of Fundamental research of the Presidium of the Russian Academy of Sciences "Historical and cultural heritage and spiritual values of Russia", the project "Ethno-cultural processes in the Komi of the Lower Ob region in the XIX-early XXI centuries".

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complete physical, mental, and social well-being). The study is based on materials from 2009-2010 collected in the Shuryshkarsky District of the Yamalo-Nenets Autonomous District, as well as the Kazymsky and Beloyarsk districts of the Khanty-Mansi Autonomous District.

A. Ahlquist's observations from the second half of the 19th century describe the Komi of the Berezovsky district as "equal in piety to the Russians, and morally far superior to them" (1999, p. 105). As noted by N. A. Pozdny, "the spiritual culture of the Komi-Zyryans was largely determined by Orthodox traditions" [2006, p. 145]. According to N. M. Terebikhin and D. A. Nesanelis, "the polish and splendor of the Orthodox way of life of the Izhemians hides their external piety, generated by their orientation to "Russianness", and the desire to surpass the "Russians" in everything, including in their Russian "Orthodox faith"" [2008, p.145].

Confirmation of these words can be found today both in the memoirs of our informants and in their daily lives. For example, many people note that Izhemtsy did not perform abortions, considered them a great sin and equated them with the murder of a person. Z. Kozlov, speaking about the religious life of the parishioners of the church of S. Muzhi, noted that they "take special care of the sick: they give them the sacrament of penance and communion; the sacrament of unction is also often performed" [1903, p. 399]. Izhemtsy of this parish observed fasts: "Special fasts are imposed by parishioners on February 11, St. Vlasius' Day, on the occasion of cattle deaths, and on July 27, on the occasion of diphtheria and scarlet fever; both times there are religious processions around the village " [Ibid.].

Our interlocutors remember how their grandmothers prayed daily, morning and evening, in front of icons. Some of them went out into the street at any time of the year, even in winter, and said prayers with their faces turned to the east. There was a practice of reading canonical prayers before eating. The most common were "Our Father", "Living Help" (Psalm 90), "I believe" ("Symbol of Faith"), "Theotokos" (apparently, " Virgin Mary, rejoice..."), " From the arrow flying...", etc. They tried to memorize them and uttered them in crisis situations, for example, in the case of a person's illness. R. A. Batmanova said that before leaving for school, she received three prayers written down by her grandmother - "For Help", "I Believe" and "Our Father". These records are still kept by her as family heirlooms.

Religious culture was also maintained thanks to the church and liturgical literature available in the homes of Izhemtsy residents, primarily books of the Holy Scriptures (the Gospel, Psalter), various prayer books, monthly calendar (Holy Calendar), Lives of saints, etc. Currently, prayer books are purchased in the church. Families have a Bible in the Komi language, although earlier, and now canonical prayers are read, as a rule, in Russian."...The Zyryanin creates his prayer only in Russian, " A. I. Shrenk noted at the beginning of the XIX century [2009, p. 167]. Improvised appeals are most often made, especially by elderly residents of Izhma, in their native language. One of them was introduced to us by T. V. Koneva (she also translated it into Russian): "Nikola the Merciful, bless me to spend the day well, healthy, and don't let me get upset, apply too much to myself. Keep me from bad instruction, so that I don't do anything wrong to anyone, and so that no one does anything wrong to me."

In every house of Izhemtsy, there were necessarily painted, typographically made or copper-foundry icons, crucifixes. As Z. Kozlov noted at the beginning of the 20th century when describing the parish of Muzhi village, "there are always a lot of icons in the homes of parishioners" [1903, p. 397]. According to R. A. Batmanova, my grandmother's icons (about ten) stood in two rows, and to the right hung a wooden crucifix. For the icon painted on wood, a frame with glass was made, less often the icon was covered with a copper salary. The presence of copper-foundry icons and icons with a salary in the homes of Izhemians may indicate that the Komi people attached special importance to copper (Yrgen). Copper " was endowed with the ability to drive away evil spirits and diseases. Among the Komi-Zyryans, the yrgenраbraz (copper icon) was considered the most reliable protection of the house from troubles, misfortunes, and fire. Yrgen the icon also protected the traveler on the road. It was customary to give a sick (spoiled) person a drink from metal, mainly yrgen dishes " [Ulyashev]. Previously, in the homes of some izhemtsy there were copper dishes (brought from beyond the Urals) for storing water. The bactericidal properties of copper and its alloys, in particular bronze, have been known for a long time. A copper penny was applied to the navel with a hernia. With the help of gold (gold rings), heart diseases were diagnosed; it was believed that if it turns black , the heart hurts.

In the houses of Izhma residents, there are single icons, as well as double-leaf folding doors. House icons stood on or hung next to the bozhnitsa. Bozhnitsa was located in the front (red) corner and was a wooden shelf; together with the walls, it formed a triangle. Sometimes the shrine was decorated with towels, an elegant curtain, always white. Some kind of embroidered napkin or towel was placed under the icons. This arrangement of icons is also typical of the Russian Orthodox tradition [Shangina, 2003, pp. 362-364] (Fig.

As a rule, a lamp is attached to the ceiling opposite the "main" icon - the most revered, largest or oldest. Sometimes the lamp is placed on the shrine. Purchased figures of angels are placed on the bozhnitsa

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1. Bozhnitsa in the house of Komi-izhemtsev, Novy Kyivat village, Shuryshkarsky district, 2010. Photo by E. E. Ermakova.

2. Red corner in the house of Komi-izhemtsev, Muzhi village, Shuryshkarsky district, 2009. Photo by E. E. Ermakova.

(or those characters who are mistaken for angels). In one house on Bozhnitsa, next to the icons, we saw an elf figurine, Easter eggs, a container of holy water, lamp oil, candles, frankincense, prosphora, branches of alder or willow. Various figurines are placed on the shelves where the icons are located. For example, in one of the houses next to the icons there was a wooden figure of a deer with the inscription "Yamal" on the pedestal, a miniature church made of wood and painted with watercolors, clam shells, etc. 2). Next to icons, portraits of ancestors or in another prominent place, almost every Izhma house has images of a swan (yus). It is known that the swan of the Komi-Zyryans is an amulet, a guardian of the hearth [Konakov] (Fig. 3).

Next to the icons attached to the wall, often hang crosses, sculptural miniatures depicting biblical characters, such as Jesus Christ. If the home iconostasis is located in the closet, and this is quite common, then church and liturgical literature can also be stored there. The cabinet is decorated with artificial flowers. Such a cabinet resembles a kiosk. Often in the homes of izhemtsev there are several places where icons are located. Recently, printed posters with the church calendar are often hung on the walls next to icons, which actualizes the Orthodox traditions of Izhemtsy (Fig. 4).

In the chum, icons were placed on a shelf suspended in front of the entrance and covered with a cloth (Fig. 5). To prevent the icons from falling in windy weather, they were equipped with special rings, which were tied to the sticks holding the chum. Such rings can be seen today on some icons located in homes.

Icons depicting the Mother of God, Jesus Christ and St. Nicholas the Wonderworker were the most popular icons in Izhma. These are the most revered Christian characters in Western Siberia, particularly in the Tyumen North [Priest Andrey (Timoshenko)]. There were also other images (we are talking only about "old" icons acquired before the end of the XX century), for example, Panteleimon the Healer, St. John Metropolitan of Tobolsk, Archangel Michael, Seraphim of Sa-

3. Image of a swan as an amulet in the house of komiizhemtsev, Novy Kyivat village, Shuryshkarsky district, 2010. Photo by E. E. Ermakova.

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4. Cabinet-kiosk in the house of Komi-izhemtsev, Polnovat village, Beloyarsk district, 2010. Photo by E. E. Ermakova.

Fig. 5. Icons in the plague of the Komi-Izhemians, 1990s. Photo archive of E. E. Kaneva.

6. The amulet icon multiplying wealth in the house, Polnovat village, Beloyarsk district, 2010. Photo by E. E. Ermakova.

St. Stephen of Perm, the Great Martyr Kharlampy, the Holy Martyr Stephanides, and others. One of the icons, four-figure in composition, depicts St. John the Baptist. St. Blasius Bishop of Sevastia, St. Lazarus the Monk, St. Anuphry of Mount Athos, St. Kharlampy the Martyr. Icons are mostly one - and two-figure. Some of them were brought by Izhemians from beyond the Urals, and others, apparently, were already purchased in Siberia.

In front of the house icons, the residents of Izhma said prayers and turned to the higher powers with urgent requests, for example, for recovery [Shangina, 2003, p. 364]. Icons were also used in healing magic. They were washed with water, and then this water was used to treat fright, evil eye, damage. Especially often in these cases, they resorted to icons with the image of the Virgin.

In order to ensure prosperity in the house, paper and copper money were placed in the icon (in a wooden frame with glass) (Fig. 6). Icons were taken out of the house when it was necessary to stop the fire. M. K. Zavyalova told about such an incident: "On the shore, all the beams were burning - there was a Kazan icon (the Kazan Icon of the Mother of God), reading a prayer: "Kazan Mother of God, help put out the fire! I heartily ask you to help me, for Christ's sake!" And I helped, it went out." With the help of the icon, they were looking for a drowned person: it was launched into the water, and it, spinning, was supposed to show the place where the accident occurred.

Until now, in many homes behind the icons or next to them, you can see branches of willow or more often alder. They were plucked in advance, so that they would give them leaves at home.

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They consecrated twigs in the church on Palm Sunday. The cones of these plants were eaten when they felt unwell. Twigs were used to touch the patient with an improvised slander: "Don't get sick, so that your illness will come out, you will get on your feet" (PMA, A. F. Khozyainova). These twigs were lightly patted from head to toe to keep the children healthy. They used twigs to drive cattle out to pasture (while saying something), and then left them in the flock as a talisman. After a year, before Palm Sunday, the twigs were burned in the oven.

For treatment as a universal remedy izhemtsy used prosphora. It was believed that if your teeth hurt, you need to hold prosphora in your mouth. This tradition is still followed today. Prosphora is usually kept next to icons (Fig. 7). Easter eggs were also kept on bozhnitsa. A year later, they were buried in the ground in the corner of the house where the red corner is located, or burned in the stove (today informants cannot explain why this was done).

Izhemtsy wore a cross (perna), which, according to their ideas, served as a talisman, was "the main vujjr-shadow-talisman" (Sharapov, 2001, p. 305). It was believed that if you are a Christian, wear a cross, then "nothing will stick to you" (PMA, G. F. Urubkova). The cross was placed on the crown of the head during the "correction of the head", if there was a "displacement". Many people still keep (but don't wear)them as a family heirloom body crosses of their ancestors, cast from non-ferrous or precious (gold and silver) metals. According to custom, a person was buried with a wooden cross: it was believed that "demons in the next world attract to themselves everything metallic, like a magnet" [Ibid.].

The Izhemians of the Lower Ob region had developed the practice of making vows. At the beginning of the 20th century, Z. Kozlov wrote that in misfortunes, the parishioners of Muzhi village "take vows" [1903, p. 399]. We have recorded this practice in the form of an individual votive pilgrimage to a revered (holy) place or observing certain rules of behavior as a personal "contract" with God. This practice was associated with the so-called votive situation, a crisis that a person or the entire society experienced for a certain period of time, for example, with an illness or threat to the life of an individual or a collective [Shchepanskaya, 1995, p.110-176]. As A. I. Semyashkina told us, her relative made a promise (kasyiny) in front of the icons that if she "got better", she would go to church in Tobolsk. N. D. Rocheva remembers that on August 9, the day of the Great Martyr Panteleimon, her mother did not eat or drink anything - so she fulfilled the vow she had made with a request for a happy birth. The practice of vows was directly related to such a significant place for izhemians as the Kresty tract (Myzhi Iz - Muzhevsky Ural), located about 8 km west of the village. Men. Izhemtsy, who were traveling from beyond the Urals in search of a new homeland, served a prayer service here on the occasion of their safe arrival at their new place of residence after a long and deserted march. Apparently, shortly after this event, a wooden cross was erected on the hill (Fig. 8). According to the recollections of informants, there used to be two crosses on this place, to the right and left of the road. At this "sacred" spot (the epithet of our informants), we always made a stop when traveling along the Tiltim Road. Reindeer herders "prayed, offered sacrifices (bread, alcohol) and drank vodka from copper bells, removing them from the deer" [Golubkova, 2006,

7. Prosphora in the red corner on the icon, Muzhi village, Shuryshkarsky district, 2009. Photo by E. E. Ermakova.

8. Kresty tract near Muzhi village, Shuryshkarsky district, 2005. Photo by P. R. Cherkashin.

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9. Buredan on the Yugan River near Muzhi village, Shuryshkarsky district, 2008. Photo by P. R. Cherkashin.

p. 102]. According to P. R. Cherkashin, even now some vodka (in bottles) and bread are left next to the cross. People came here to pray, since there was no church in the village of Muzhi from 1929 to the 2000s. It can be assumed that the cross (probably one of the two) was considered a promise: there was a custom to ask for recovery in front of icons and promise to "reach the Crosses". This place is treated with special respect. The sacralization of the tract is also emphasized by the ritualization of behavior: on the Crosses it was impossible to swear obscenities, speak loudly, and laugh. These prohibitions are still being observed. Probably, the locally revered shrine-the votive cross-was also located in Muzhakh themselves. A. F. Khoziainova remembers that earlier in Muzhakh near the house on the street. Where the cross stood, it was fenced off, and two fir trees grew next to it. People stopped near him and crossed themselves. Over time, the cross rotted, the fence was demolished, and the spruce trees, already withered and without a fence, were cut down after 2004. The cultural landscape of the villages where Izhemtsy lived, as well as the surrounding territories, included not only crosses, but also revered water objects. Not far from S. Men up the river. Yugan is perekat, where the river turns to the right and its movement is blocked by boulders (buredan or burudan; according to one version, this word is borrowed from the Khanty, who have a consonant combination of the two words, it translates as "talking water"). 9). According to the recollections of informants, on the eve of Ivan Kupala Day, it was doused with it, it was drunk, and it was collected for domestic and medicinal purposes. For Epiphany, ice was pricked here (the Jordan river was not made, since the shallow river froze almost to the very bottom). This water was stored for a whole year, it did not spoil. According to A. F. Khoziainova, it was used to gargle and wash out suppurating eyes. Buridan was asked for healing [Sharapov, 2006, pp. 21-22]. Now for Epiphany, holy water (vezha va) is collected from Jordan on the river. Malaya Ob. Before going to the Epiphany to get new water, the remaining water was splashed in the corners of the house to "take the bad away". At the same time, they said something like these words: "So that everything was good, they did not get sick and were healthy." Previously, due to the lack of priests, water was consecrated by elderly believers, usually women. The reverent attitude towards Epiphany water was reflected, for example, in the fact that some kept it on bozhnitsa, next to icons. Now consecrated water can be taken in the church, but it is preferred to be treated with Epiphany water, so it is collected with a reserve for a year. In Soviet times, holy water was also brought from other places, for example, from Tobolsk. Now the geography of delivery of such water has significantly expanded, and it, like other religious attributes (icons, books, candles, crosses, oil, etc.), is brought from all over Russia, often from pilgrimage tours to Diveyevo, Trinity-Sergius Lavra, etc.

Holy water was most often used to treat children from fright, the evil eye, if the child was not sleeping, was naughty, or cried. It was considered that the child "can not cry for a long time", so the treatment was carried out as quickly as possible, especially since holy water was in almost every home. Many informants note that they wash themselves with holy water, add it to the "bath" water, drink it "from any illness": ailments, hiccups, the evil eye, fright, spoilage, headaches, erysipelas," when the soul is heavy", from melancholy, etc. Holy water is washed down with medicines and they believe that after that "God will give you health". For washing, a small portion of holy water is added to ordinary water. Before taking water, prayers are read. Holy water is sprayed on the house "from evil spirits".

The spiritual component is one of the key factors for improving the health of the peoples of the North [Report..., 2007, p. 159]. Among the Komi-Izhemians, religious practice played an important role in maintaining human health, and we understand health as "a state of complete physical, mental and social well-being, and not just the absence of diseases" [Health]. Excommunication from religious faith could not but affect the continuity of religious healing traditions. Deviant behavior was formed, because of which the transmission of many knowledge was interrupted,

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including medical ones, and especially those based on religious practices. However, due to the strong religious base of mental attitudes of the Komi-Izhemians of the surveyed region, religious rituals have come down to our days and continue to play an important role in medical practice.

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The article was submitted to the Editorial Board on 14.02.11.

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