Ignat day-Romanian traditions

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- Ignat day, People say that the pigs, during the night of Ignat, pigs dreams if they will or not cut or, dreams knifse, which is a sign that will be sacrificed. In some areas, the pig is cut just before Christmas. It is intended primarily meat products are to be consumed throughout the period between Christmas and Epiphany, as a ritual ritual: preparation and consumption. According to the traditional ritual, butchering activity is the only one allowed to take place during Ignat Day. Believed that the provision of any other work - laundry, sewing, spinning wool, sweeping the house, etc., brought some punishing those who were guilty of breach of celebration. Pregnant women strictly observed ban to work, for fear of children born with disabilities or mental lability. Punitive measures - falls, scalding, leg pain - applied to those guilty of failing to consider that the prohibitions were attributed to a vengeful deity, the patron feast: Inatoarea. Inatoarea was told that an old woman, ugly, greedy and habits of ogre, "eat the world". Meanwhile, in stories that circulated in the village in southern Moldova in the early twentieth century, she appeared as a cunning creature that try to entice women to work after they heated or devour them. To counter her evil actions and keep her away from approaching the house, the "tempted" woman had to leave at midnight, in the yard and imitate song buttercups, repeating it three times. It was thought that, having heard the Rooster’s song, Inatoarea retreat scared. So, in this ceremony, relaying on the protective function of cocks - even if it was only imitating his sound - as a solar animal, have the power to exorcise evil spirits. After fulfilling this ritual with functions apotropaic, in a defense purpose, the woman had to enter into the house and put out the fire, as Inatoarea not to be attracted by light and to come back. She seeks the firelight, the chimney as the place where she could come into the house. If it was dark, she could not to find the way to access inside the house and she finally leave for good. But to leave the village, she tried to take revenge on anyone in her way. Therefore it is said that it is good throughout the day Ignat, people wear or carry their rings, earrings, coins or any other metal object. Being charged with energy, metal objects could ward off man's hostile spirits. The metal objects prevent the passing of Inatoarea, preventing her approaches to the one she met in her diurnal or nocturnal wanderings on earth. After the beliefs of rural communities in Banat, Inatoarea can be stopped from approaching the houses if, during the Ignat morning, after sacrificing the pig, the people would surrounded the yard three times with a lit rag. The smoke of burning rag force to move her away. The Ritual slaughter pig around the holidays of Christmas, remember the animal sacrifices practiced by ancient people (Egyptians, Greeks, Romans) in periods of transition from one year to other or season to season. In a moment like the one at the turn of the old year and new year, people believed into the regenerating function of the sacrifice. By this sacrifice, the semantic equivalent of the year what goes off, it dies, a new life blossoms, that of the new year. And so, because that sacrifice, that violent death, leaving open unconsumed vital energy. From these unconsumed energies the slaughtered creature can return to life, may be reborn. Folklorist Peter Caraman consider habit of cutting pork Ignat Day traditions have their roots in Roman antiquity. The Romans dedicated this sacrifice to Saturn, between 17 and 30 December, consecrating to Saturn, the god of crop to the origin. The pig itself was regarded as the embodiment of divinity, whose death and resurrection are consumed at the turn of the old year and new year. But is it a custom transferred from the date of the initial celebrate New Year in Romans world: early spring, the crops, to the holidays preceding the calends of Janus, the Saturnalia. In developing custom slaughter pigs, people respected certain conditions of time and space. Sacrifice cannot be started before dawn and did not exceed the sunset. It must take place in the light, as light can only hold off, its power burners, the evil spirits that would try to cancel the virtues of sacrifice. Also, the location chosen for cutting pig is subjected to a purification ritual, the incense and sprinkled with holy water or water starters to remove evil spirits. After the animal is slaughtered and the meat sorted, there is a second ceremonial act: pig split almsgiving. Traditionally, it is provided with a lighted candle, to the poor people which helped to cut the pig. The rest was prepared as meat products for the Christmas, New Year and Epiphany: sausages, chips, jelly, drum, black pudding, roasted meat etc. Also, some are preserved to be consumed throughout the year. But nobody touches the pig meat than after, until Christmas morning, some of which are shared by women, to neighbours or to the church, for the family death members. This custom is strictly kept, because, as shown folklorist S. Fl Marian "... a taste before sacrifice is deemed as the biggest sin and harm to souls (spirits) of proto-parents, which require and wish this sacrifice ". Different organs or parts of pig meat sacrificed are used as remedies to treat human or animal diseases, in practice the healing magic of disease attributable to evil eye, evil spirits, spells and charms as an adjunct, as for "repair" dead-ghosts. About the pig liver is said to be good for curing anemia or lack of appetite. Animal blood mixed with mine and left to dry, it was good for smoked the children when they are cold or scared. The Pig’s hair was kept for smoke when children are believed to be charmed. With this hair smoked and cattle shelters to protect them from attack of wild animals. The black pig lard is used in spells, incantations and in the preparation of medicines. It also is used for treating diseases of pigs, sheep and cattle. Pork fat is used for rheumatic pain killers, anointing the limbs are affected by the disease. Animal hooves are searched by the witches, for use in the practice of black magic to bind marriages, the separation of couples etc.. In villages in Banat, the dead-ghosts there wont be anointed with lard, before being placed in the coffin. It is believed that grease fix them, so they can return and get revenge on the living ....

Tradiţiile României văzute de Ja Ja Bin

- Ignatul - Se spune ca in noaptea de Ignat porcii viseaza daca vor fi sau nu taiati sau viseaza cutit, ceea ce constituie un semn ca vor fi sacrificati. In unele zone, porcul se taie chiar in ajunul Craciunului. Carnea acestuia este destinata in principal prepararii produselor ce urmeaza a se consuma ritual pe tot parcursul perioadei dintre Craciun si Boboteaza. Conform randuielii traditionale,taierea porcului este singura activitate permisa a se desfasura in ziua de Ignat. Se credea ca prestarea oricarei alte munci - spalatul rufelor, cusutul, torsul lanii, maturatul casei etc, atragea dupa sine pedepsirea celor care se faceau vinovati de incalcarea normelor sarbatoririi. Femeile insarcinate respectau cu strictete interdictia de a lucra, de teama sa nu nasca copii cu infirmitati sau labili psihic. Masurile punitive - cazaturi, oparit, dureri ale membrelor inferioare - aplicate celor considerati ca vinovati de nerespectarea interdictiilor, erau atribuite unei divinitati razbunatoare, ce patrona sarbatoarea: Inatoarea. Se spunea ca Inatoarea era o femeie batrana, urata, lacoma si cu apucaturi de capcaun, "manca lumea". In acelasi timp, in povestile ce circulau in satul din sudul Moldovei, la inceputul secolului al XX lea, ea aparea ca o fiinta vicleana, ce incerca sa le ispiteasca pe femei sa lucreze, dupa care le oparea sau le devora. Pentru a contracara actiunile ei malefice si a o impiedica sa se apropie de casa, femeia "ispitita" trebuia sa iasa, la miezul noptii, in curte si sa imite cantecul cocosului, repetandu-l de trei ori. Se credea ca, auzind cantecul cocosului, Inatoarea se retragea speriata. Asadar, in acest ceremonial, se sconta pe functia protectoare a cocosului - chiar daca era vorba numai de imitarea sunetelor lui - care, in calitate de animal solar, avea puterea de a exorciza spiritele malefice. Dupa ce indeplinea acest ritual cu functii apotropaice, de aparare, femeia trebuia sa intre in casa si sa stinga focul, ca Inatoarea sa nu fie atrasa de lumina si sa revina. Ea cauta lumina focului, intrucat locul pe unde putea intra era hornul casei. Daca era intuneric, ea nu reusea sa gaseasca calea de acces catre interiorul locuintei si pleca definitiv. Dar, pana sa paraseasca satul, ea incerca sa se razbune pe oricine ii iesea in cale. De aceea, se spunea ca este bine ca, pe tot parcursul zilei de Ignat, oamenii sa poarte sau sa aiba asupra lor inele, cercei, monede sau orice alt obiect metalic. Fiind incarcate cu energie, obiectele metalice puteau tine la distanta de om duhurile ostile lui. Metalul bara trecerea Inatoarei, impiedicand-o sa se apropie de cel pe care il intalnea in peregrinarile ei diurne sau nocturne pe pamant. Dupa credintele comunitatilor rurale din Banal, Inatoarea putea fi impiedicata sa se apropie de casa daca, in dimineata de Ignat, dupa ce se taia porcul, se inconjura de trei ori curtea cu o carpa aprinsa. Fumul degajat de carpa aprinsa o forta sa se indeparteze. Ritualul sacrificarii porcului in preajma sarbatorilor Craciunului, aminteste de jertfele de animale practicate de popoarele vechi (egipteni, greci, romani) in perioadele de trecere de la un an sau anotimp la altul. Intr-un moment cum este cel de la cumpana dintre anul vechi si anul nou, se sconta pe functlia regeneratoare a sacrificiului. Prin acest sacrificiu, echivalent semantic al anului ce se stinge, ce moare, o noua viata se infiripa, aceea a noului an. Si aceasta, pentru ca sacrificiul, ca moarte violenta, lasa liber energiile vitale neconsumate. Din aceste energii neconsumate, cel sacrificat putea reveni la viata, putea renaste. Folcloristul Petru Caraman considera ca obiceiul taierii porcului din ziua de Ignat isi afla radacinile in traditiile antichitatii romane. Lumea romana practica acest sacrificiu la Saturnali, intre 17 si 30 decembrie, consacrandu-l lui Saturn, la origine zeu al semanaturilor. Porcul insusi era socotit ca intruchipare a acestei divinitati, a carei moarte si reinviere se consuma la cumpana dintre anul vechi si anul nou. Este insa vorba de un transfer al obiceiului, de la data la care se celebra initial anul nou in lumea romana: inceputul primaverii, al semanaturilor, la sarbatorile ce precedau Calendele lui Janus, adica la Saturnalii. In desfasurarea obiceiului sacrificarii porcului, se respectau anumite conditii de timp si spatiu. Sacrificiul nu poate fi inceput inainte de ivirea zorilor si nici nu poate depasi apusul soarelui. El trebuie sa aiba loc pe lumina, intrucat numai lumina poate tine la distanta, prin puterea ei arzatoare, spiritele malefice, ce-ar incerca sa anuleze virtutile sacrificiului. Totodata, locul ales pentru taierea porcului este supus unui ritual de purificare, fiind tamaiat si stropit cu agheasma sau cu apa neinceputa, pentru a indeparta duhurile necurate. Dupa ce animalul este sacrificat, iar carnea sortata, are loc un al doilea act ceremonial: impartirea pomenii porcului. Prin traditie, ea se oferea impreuna cu o lumanare aprinsa, celor care au ajutat la taierea porcului, ca si saracilor. Din restul carnii se prepara produsele destinate sarbatorilor de Craciun, Anul Nou si Boboteaza: carnati, tocatura, piftie, toba, caltabosi, carne fripta etc. Totodata, o parte se conserva pentru a fi consumata peste an. Nimeni nu se atinge insa de preparatele din carnea porcului decat dupa ce, in dimineata de Craciun, o parte din ele sunt impartite de femei, in vecini sau la biserica, pentru mortii familiei. Acest obicei se respecta cu strictete, intrucat, asa cum arata folcloristul S. Fl. Marian "...a gusta mai inainte de a sacrifica se socoteste ca cel mai mare pacat si de vatamare pentru sufletele (spiritele) protoparintilor care cer si doresc acest sacrificiu". Diferite organe sau parti din carnea porcului sacrificat sunt utilizate ca remedii in tratarea unor maladii ale omului sau animalelor, in practici magice de vindecare a unor boli atribuite deochiului, spiritelor malefice, ca adjuvant in vraji si farmece, ca si pentru "repararea" mortilor-strigoi. Despre ficatul porcului se spune ca este bun pentru vindecarea anemiei sau a lipsei poftei de mancare. Sangele animalului, amestecat cu mei si lasat sa se usuce, este bun pentru afumat copiii cand se sperie sau cand au guturai. Parul de porc se pastreaza si cu el se afuma copiii atunci cand se crede ca sunt deochiati. Cu el se afuma si adaposturile vitelor, pentru a le proteja de atacul animalelor salbatice. Untura de la porcul negru este utilizata in vraji, in descantece si pentru prepararea unor leacuri. De asemenea, ea se foloseste si pentru tratarea unor boli ale porcilor, oilor si viteilor. Grasimea de porc se folosesie pentru calmarea durerilor reumatice, cu ea ungandu-se membrele corpului afectate de boala. Copitele animalului sunt cautate de vrajitoare, pentru a le utiliza in practici de magie neagra, de legat casatoriile, de despartire a cuplurilor etc. In satele din Banat, exista obiceiul ca mortii-strigoi sa fie unsi cu untura. Inainte de a fi asezati in sicriu. Se crede ca untura ii fixeaza, impiedicandu-i sa se reintoarca si sa se razbune pe cei vii...