Chuvash folk signs about the weather - Inf. Chuvash beliefs and signs Become more aware

Slide 2

Try to observe various signs; A shepherd and a farmer, in their infancy, Looking at the heavens, at the western shadow, They already know how to predict both the wind and a clear day... A.S. Pushkin

Slide 3

Stages of implementation Research Practical Purpose of the study: Collect signs of the Chuvash people preserved in our area and create a brochure “Kantalăka sănama vĕrenĕr” for use in lessons Chuvash language and KRK

Slide 4

Expected results: development of cognitive and mental activity; formation of ideas about universal value native nature, accumulation of knowledge about plants, birds, insects, their ability to change their behavior in connection with the upcoming weather, inanimate nature - the ability to make assumptions about the weather when observing nature based on Chuvash signs

Slide 5

Chuvash signs can help determine the weather in their area. Performing various types of exercises will help strengthen folk signs and learn to observe natural phenomena. For this purpose, we decided to create a brochure “Çantalăka sănama vĕrenĕr” for use in the classroom. Relevance of the problem

Slide 6

X\l t=manl=pulsan, çy çum=rl=pulat.

Slide 7

T=man um\n: Ula kuraksempe chanasem pÿrt-çurt tavra fluff=naçç\. +sansem çÿll\ khur=nsem çinchen ch=tl=ha in\çse kayaççĕ. Siv\tes mind\n: Sash k=maka çumne t\rsh\no. Cherçisem y=wine mam=k y=taççĕ. Pakshasem x=v=la torturedççĕ those w=t=kne pit\reççĕ.

Slide 8

“Plants-barometers” (“Ÿsen-t=ransem – barometersem”) If calendula flowers are closed in a bud, it will rain. If there are a lot of rowan trees, the winter will be cold. The aspen leaves lie on the ground with the front surface up - the winter will be cold, the backside will be warm, and if both, it will be moderate.

Slide 9

“Birds-meteorologists” (Kai=ksem-meteorologsem) If sparrows enter a puddle, it will rain. The titmouse has been squeaking since early morning - expect frost. A crow cries in winter - there will be a blizzard; in summer - to rain. The owl screams - wait for the cold weather. Sparrows flounder in the dust - it means rain. Swallows fly low - it means rain.

Slide 10

“Weather predictor insects” (“Hurt-k=pshank=sem – çantal=ka p\lterekensem”) Ants are hiding in an anthill - there will be a downpour in the near future. The spider froze motionless in the center of the web - expect bad weather in the near future. The spider hides in the corner of the web - it will rain. Before rain, bees fly close to the hive, and before good weather, they fly far into the field. Flies bite - it means rain.

Slide 11

"Forecast for inanimate nature"("Ch\r\mar yout yoantal=k youm=ra sistert") The clouds are low - it will rain. Clouds go against the wind - there will be snow. If the sun goes behind the clouds immediately after sunrise, it will rain. The absence of dew on a quiet, bright night foreshadows bad weather. The heavier the dew, the hotter the day will be.

Slide 12

“Animals-forecasters” (“Ch\r chunsem-synoptisem”) If a cat scratches the leg of a table or chair, it means bad weather, rain. The cat clings to the stove - to the cold. Squirrels hide in a hollow and close the hole - to the cold. A horse often scrapes its legs - it means rain. A pig drags straw - it means a storm.

Slide 13

Smoke rises into the sky in a column - it means frost. The earrings on the birch tree burst - it’s time to sow wheat. Viburnum is blooming - you can plant cucumbers. There are still few leaves on the birch tree - don’t be afraid to sow. You can't whistle in the house - there will be no money. If the month rises straight, the weather will be clear; if it rises with its horns up, the weather will be stormy. If you see the rising new moon on the right, it is good, on the left - for bad.

Slide 14

The first group: “You can’t whistle in the house - there won’t be money.” “If you hear the first thunder, roll on the ground, somersault over your head - this way you can grow big and strong.” If you see the rising new moon on the right, it is good, on the left - for bad. Folk signs vary in origin and authenticity.

Slide 15

Second group: “If you kill a frog, it will rain.”

Slide 16

Third group Smoke rises into the sky in a column - towards frost. M=rieren t\t\m çÿlelle x=parat – sivve. A dog lying in the snow means bad weather. Yyt= yur çinche y=valanat – çil-t=v=la. K = makara vut = sharlatat – sivve.

Slide 17

Short-term weather forecasts To predict the weather based on local folk signs, two conditions are necessary: first, carefully observe the weather; secondly, understand the movements and changes occurring in the atmosphere that lead to changes in weather.

Slide 18

As a result of the study, it was found that not all weather signs come true. Some of the signs are reliable even today, they are explained with scientific point vision. This mainly applies to signs containing a short-term forecast.

Slide 19

During the research, we compiled a brochure “Kantalăka sănama vĕrenĕr” for use in Chuvash language and KRK lessons. Yoantal=ka s=nama v\ren\r

Slide 20

Bibliography Volkov G. N. Chuvash ethnopedagogy. - Ch., 2004. Smolensky A.V. Chuvash signs about the weather and its influence on the economy. – Kazan, 1894. Chuvash oral folk art. Volume V. Small genres. (In Chuvash language) / Comp. Sidorova E. S., Enderov V. A. – Ch.: Chuvash. book publishing house, 1984. Chuvash. Ethnographic research. Part II./ Comp. Research Institute under the Council of Ministers of the Czech Autonomous Soviet Socialist Republic. – Ch., 1970 Patmar E.I. Chuvashsky folk calendar. (In Chuvash language). Ch.: Chuvash. book publishing house, 1995. Khrenov L.S. Folk signs and calendar. – M.: Agropromizdat, 1991. http://www.flirtdosug.ru http://www.ohotnikom.ru http://domovoy-v.narod.ru

View all slides

...Looking into the treasure trove of national folklore... (Chuvash folk signs about the weather) Try to observe various signs; A shepherd and a farmer, in their infancy, Looking at the heavens, at the western shadow, They already know how to predict both the wind and a clear day... A.S. Pushkin Krasnova Nelly Anatolyevna, teacher of the Chuvash language, Municipal Educational Institution “Gymnasium No. 6”, Novocheboksarsk Relevance of the project: Man is a child of nature. For a long time, man has not only contemplated nature, but has always strived to understand it. Thanks to thousands of centuries of persistent and systematic observation of nature, folk signs have been accumulated for predicting the weather. They were carefully passed down from generation to generation and have survived to this day. Studying the rich experience of folk observations will help develop students' horizons. The project can be used as part of the educational process in grades 5-6 during lessons of the Chuvash language and culture of the native land. Results of the student survey Do any of your friends or family members know folk signs? In your opinion, is it worth believing folk superstitions? Sometimes 19% 11% Known in the family Friends and 3% acquaintances Nobody knows 86% Don’t know 4% Yes 54% No 23% Do you hear folk signs about the weather in people’s conversations? Do folk signs about the weather influence your behavior or the behavior of loved ones? Sometimes influences the choice of clothes No 59% 60 50 40 30 20 10 0 Yes 25% Sometimes 16% No 69% Yes 29% I don’t know 2% When we work in the village in the summer, they influence the actions of adults during haymaking Fundamental question: Can we trust signs about the weather? Problematic questions: 1. What is the object of observation of weather changes? 2. What are the types of forecasts based on signs? 3. Are signs explainable from a scientific point of view? Purpose: To familiarize students with the uniqueness of Chuvash folk superstitions about the weather and find out whether they are reliable from a scientific point of view. Objectives: 1. To familiarize children with the most common signs about the weather. 2. Teach schoolchildren to collect, process and analyze information as a result of observations of natural phenomena and weather changes. 3. Teach how to use new computer technologies. Stages of the project Immersion in the project 1. Familiarization with Chuvash folk signs about the weather 2. Selection of natural science literature Project implementation 1. Presentation by a group of researchers 2. Compilation of a crossword puzzle on the topic 3. Compilation of a booklet Summing up 1. Presentation of students 2. Completion of a control test. Conclusions The path of accumulation of Chuvash folk superstitions about the weather since ancient times is interesting and multifaceted. Since ancient times, the Chuvash, among other peoples, have been famous for their amazing meteorological abilities. The objects of observation of weather changes were literally all natural phenomena, many surrounding living beings and objects. Some of the signs are reliable even today; they are explained from a scientific point of view. This mainly applies to signs containing a short-term forecast. However, many signs justified in ancient times (more than 200-300 years ago) are now becoming outdated due to climate change. Chuvash signs can help determine the weather in their area. It is advisable to rely on several signs before making a final weather forecast. Structure of the educational program: 1. Business card 2. Students’ works: presentation, booklet, presentation evaluation criteria, booklet evaluation criteria 3. Didactic developments: test, crossword puzzle 4. Website 5. Resources used Resources used Volkov G. N. Chuvash ethnopedagogy. - Ch., 2004. Smolensky A.V. Chuvash signs about the weather and its influence on the economy. – Kazan, 1894. Chuvash oral folk art. Volume V. Small genres. (In Chuvash language) / Comp. Sidorova E. S., Enderov V. A. – Ch.: Chuvash. book publishing house, 1984. Chuvash. Ethnographic research. Part II./ Comp. Research Institute under the Council of Ministers of the Czech Autonomous Soviet Socialist Republic. – Ch., 1970 Patmar E.I. Chuvash folk calendar. (In Chuvash language). Ch.: Chuvash. book publishing house, 1995. Khrenov L.S. Folk signs and calendar. – M.: Agropromizdat, 1991. http://www.flirtdosug.ru http://www.ohotnikom.ru http://domovoy-v.narod.ru Contact information [email protected] B. Zeleny 26, Municipal Educational Institution “Gymnasium No. 6” 72-36-59 (work phone)

CHUVASH BELIEFS AND SIGNS You cannot hit the table with your fist, because we eat bread at it. Before touching bread or other food, the pagan southern Chuvash says Pĕsmĕlle (in the name of God). (Ulhash). While slicing bread, the northern Chuvash used to say a short prayer: Happy poltăr. Hey, Toră, pereketne-tokhăçne par, çime tutine par. Let it be in the name of God. Oh, God, give abundance and productivity, give satiety when eating. Northern Chuvash Christians, when slicing bread, sometimes still say the same prayer, but today, before cutting, they sign the bread with the sign of the cross with a knife. (Wompukassi). For beliefs about the new bread, see the section “Beer Sacrifice.” In proverbs and sayings, bread and salt are presented as the most necessary and best food. The expression çăkăr-tăvar in Chuvash generally means food, food. Here are a few relevant proverbs: Çăkkăr-tăvar hire-hirĕç - Bread and salt are mutual. (Ulhash). Çăkăr-tăvar parsan hura vyrăs ta hurăntash - Having given bread and salt and black Russian [will become native]. (Tayapa). Chorĕsh te khorăn mĕnle yıvăç mar, çokkăr ta tăvar leple apat mar - Spruce and birch - how are they not trees, bread and salt - how are they not food. (Vompukassi).MONEY (UKÇA) Money cannot just be thrown to someone, because on the money there is an image of the king (patsha melki). (Ulkhash).VODKA (EREKH, EREKE)Southern Chuvash pagans consider drinking vodka a sin, but basically they drink it the same way as other citizens Russian Empire . According to popular belief, whoever drinks vodka during life will be turned into a horse by Shuitan after death. The guardian angel pirĕshti accompanies a person everywhere on his path, but does not enter the tavern where they drink vodka, but waits for him at the door until he comes out. During most sacrifices you cannot drink vodka, because God considers it a sin. All these are traces of the influence of Islam, which prohibits drinking intoxicating (intoxicating) drinks. The northern Chuvash know the following legends about the satanic origin and sinful influence of vodka: “Once a poor man was plowing in the field. Around noon he got hungry, sat down near the plow, ate one or two pieces of black bread and began to plow again. However, he had a piece of dry bread left, where could he go?” put it somewhere? If you put it somewhere on the ground, the kite will carry it away. So he put it in his shirt sleeve and began to plow further. While working, he got hungry again, felt his sleeve, looked for bread to eat, but couldn’t find it anywhere. A piece of bread from the sleeve Shoitan stole... The poor man thought that someone must have stolen it. And if he stole it, it means that he himself was hungry. Since he was hungry, good luck to him. And Shoitan got angry. After all, he stole his bread, and in such a way In this case, a person can only curse, but he didn’t even do that. It’s impossible to force him to sin! He took a piece of bread, ran to hell and complained to the head of the Shoitans, Satan (Sottan) * that this poor man could not be swayed in any way, he didn’t even complain against the one who stole his bread. If that poor man is not forced to sin in some way, then Satan (Sottan) will scold the Shoitan and punish him. Shoitan begs him, asks for three years, during which time he will somehow shake him. He takes the form of an old servant with a gray beard, rises from hell and knocks on the door of the poor man. He pretends as if he wants to hire himself into his service, but the poor man does not accept him. - After all, I myself am quite poor, (myself) I live like a servant and there is not enough bread to eat my fill, why do I need a servant? - I will work for you for nothing, I don’t ask for money. If we both work like this, life will become easier. The poor man's wife liked this conversation, and she began to persuade her husband to hire him. And so it happened. In the spring, when it is time to sow and plow, the Shoitan addresses the poor man like this: “This year there will be a big drought, the sun will burn all the crops, let’s sow in the swamp!” The poor man obeyed his words. The villagers just laughed at them. However, the Shoitan was right, because there was a drought, the sun scorched all the fields, and in the entire area no one had any crops, only theirs. The following year, fellow villagers began to consult. Look, what a mind this guy has, let's sow in the swamp! This is what they did, the whole village sowed their grain in the swamp, but the field lands were not touched at all. The entire field was left for the poor man and the Shoitan. They sowed everything, and since the weather that year was ordinary, they had a crop of grain, apparently and invisibly, and barely had time to harvest it. But nothing came out of the grain sown in the swamp. In the third year, Shoitan says this again: “Let’s sow this year on the top of the highest mountains, where no one else sows.” This year there will be great floods, and all the grain sown in the field will be carried away by the water. They had a rich harvest again; they barely had time to put it into the barn. And all the other people were starving, since they had been left without a harvest for three years. - Well, what should we do with such a rich harvest? - Shoitan asks. - What to do? The excess should be given to the poor, to those who have nothing. “It won’t be good,” Shoitan answers, “I’ll show you what to do with him.” And the Shoitan took out a large iron pan, poured grain into it, poured water into it, and put it all in the oven. When it was cooked, I put the yeast in there and let it ferment. He started drinking vodka. When I cooked it, I gave it to the guy to try. He really liked the drink and barely had time to drink it. There was also a neighbor there - an eighty-year-old old woman, she was also treated to a meal: “Oh, how good it felt,” says the old woman. I took just one sip, but my blood was boiling inside me, and my cheeks were flushed, as they had only happened in my youth. And Satan (Sottan) looked at them from the stove; he liked how Shoitan worked. He says to him from there, encouraging him: “Look, you gave them just one glass, and they immediately became like foxes.” Their speech is so flattering, so smooth! Give them another glass and you will see that they will become like wolves. Shoitan treated them to another glass, and immediately both of them boiled over it, got angry, fought with each other, quarreled, swore... Satan (Sottan) again speaks from the stove: - Give them one more glass, let them become like this, like pigs! Shoitan treated them again, and they both became drunk. And in fact, they became like pigs, fell to the ground, losing their minds, so a dog came up to them and began to lick their cheeks. Shoitan kept his promise, he managed to lead a person into sin. He could not tempt him with anything, only with vodka." (Chantăr)*. Another legend about the satanic influence of vodka: "Once upon a time there lived a hermit. Shoitan constantly revolved around him, trying to force him to sin. One day he addressed the hermit like this: “I’m leaving you, I won’t bother you anymore, but you must make a choice from my three requests.” Either kill a man, or seduce a woman, or drink vodka. You choose what you like, do it, and I won’t come to you again. The hermit thought about what sin to choose. Killing a man or seducing a woman is a great sin before God, he cannot do that. Drinking vodka is hardly a big sin. After drinking, I’ll sleep - he thought to himself - then I’ll apologize to God. So I did. He made bast shoes and took them to the city. I sold them, went to a tavern and started drinking. At this time, a dissolute woman approached him and treated him kindly until the hermit treated her to vodka. When he left the tavern, the woman tagged along with him, and in one place where no one saw them, the woman said: “Come on, let’s lie down together!” And the hermit lay down with her. At that time, the woman’s husband passed by and saw them. Angry, he attacked the hermit. He also became furious, took a stick and hit the woman’s husband so hard that he died at that very moment. There is no worse thing than vodka." (Chantăr). The reason for drunkenness of the Chuvash in many places is explained as follows: in vodka there is a certain kind of worm, a “vodka worm” (erek khorchĕ), which, when it gets into a person’s stomach, makes him drunk. In connection V.K. Magnitsky also mentions this popular belief*, according to which the Chuvash think that this worm mainly lives at the bottom of the barrel. When the rest of the vodka is poured out of the barrel, these vodka worms are poured out along with it. One part of them crawls back towards the tavern, and the other part in the opposite direction. If you catch a few of the first ones and force someone to try them, then that person will become a drunkard. And if a person tastes those worms that crawled in the opposite direction from the tavern, then he will become a teetotaler and will avoid the tavern. TOBACCO (TAPAK) About its origin, the northern Chuvash have preserved the following legend: “Once upon a time there was a harlot girl who was not with anyone.” had a love affair. While she was young, they loved her, but when she grew old, no one began to pay attention to her. Therefore, she was tired of life and decided to commit suicide. She went into the forest to hang herself. She approaches an oak tree, wants to tie a rope to it branch, but the tree does not give in, deviates from it. She approaches another tree, and it does not want to give up its branch. She finally reached a dry river bed, through which the tree fell. She gave her branch to the harlot so that she hanged herself. Her body fell from a tree into a river bed, where it was covered with earth and decayed. Over time, tobacco grew from her ashes." (Chantăr). This whole legend is based on folk etymology: the primary meaning of the word tapak is penis, male member. And tapak, meaning “smoking herb,” goes back to the Russian word “tabak.” ROAD CROSSROADS (ÇOL TĂVATKALĕ) The evil spirit Shoitan loves to be at road crossroads. In order not to meet him, you need to go through the intersection with the words “God, have mercy” (Torah çyrlah). It is better not to lie or sleep at a crossroads, because an evil spirit can very easily damage a person. Against damage caused by an evil spirit, healers sometimes advise that the victim, in order to appease the evil [spirit], throw several small, half-kopeck coins at the crossroads. (Wompukassi). BATH (MUNCHA) A necessary utility room for a Chuvash house is a log bathhouse, where households steam and wash themselves at least once a week warm water. However, you need to be very careful so that the carbon monoxide coming out of the stove does not harm a person. To prevent this from happening, the Chuvash who enters the bathhouse throws water several times with a ladle onto the hot stones of the stove and says the following: Yỹççi tula, Tutli shala, allă arçynna, hĕrĕkh hĕrarăma. Bitters - out, Sweets - in, For fifty men, For forty women .After this, the fumes from the bathhouse evaporate, and it heats up so much that there is enough heat for at least fifty men and forty women. (Tayapa). BROOM (SHĂPĂR) The broom often plays a role in slander against the evil eye. The healer uses a broom to spray the spoken water into the face of the patient who has been exposed to the evil eye (see Evil Eye). Also in these slander there is a broom in the hand of the mythical old woman Asha Patman: This old woman Asha Patman has arrived, She heals, she heals, She cuts with a golden sword, She sweeps with a golden broom. (Evil eye. Hex No. 1.) Among the good spirits, Yĕrĕkh has his own broom, which stands in the house in the place designated for it with the handle down, and small copper coins sacrificed to him are hung on the rods sticking up (see Yĕrĕkh). SCISSORS (KHACHĂ)They are among the healing tools of the healer. During a hex, the healer sometimes places scissors on a glass of water. When casting a spell against the evil eye, the healer holds scissors in front of the patient's face and after each part of the spell blows through the scissors into the patient's face. The slander also mentions the healing effect of scissors: A white-haired, white-bearded old man, He blows it out, he spits it out, he corrects it. Whatever scissors don't cut, whatever they don't straighten. Let me, with one single curse, expel (the evil eye) from this child. (Evil eye. Hex No. 6.) Used by the Chuvash healer in medicinal purposes the scissors resemble the iron pendants of the Eastern Turkic shamans, to whom the people also attribute magical power . In all likelihood, this is also where the ritual of the Southern Chuvash healers goes back, according to which, while pronouncing slander, they circle a glass of water or vodka, or slander with some iron object. SUPERSTITIONAL DAYS TORNIK (Ytlari-kun). Of all the days, this is the only one that popular belief considers an unlucky day. It’s not that they make a sacrifice on this day, but they don’t even undertake more or less significant or large-scale work. Compare the saying: “Even birds don’t build a nest on Tuesday” (Ytlari-kun kayăk ta yăva çavărmas). Thursday (erne-kaç, or kĕçnerni-kun). The meaning of erne-kaç is “evening of the week,” that is, the day preceding Friday, its eve. Kĕçnerni-kun - “small weekly day”. Southern Chuvash pagans already on Thursday evening stop all work and go with their families to the bathhouse, wash and cut their nails. Small wakes are also held on Thursday evenings. From the day of death until the big wakes, the deceased is remembered every Thursday evening. Among the northern Chuvash, Thursday was the day of sacrifice, and on this day most sacrifices were performed. P i t n i tsa (erne-kun). Its meaning is "weekly day". In Kozmodemyansk district they call it: măn erni-kon, mon arni-kon (big week day), oya-kon “holiday day”. Friday for the southern pagan Chuvash is still a holiday of the week, a “holiday” (uyavlă kun), as it was previously common throughout Chuvashia. On this day, pagans do not work and do not even light a fire in the house, but wearing a white shirt, they sit on the street all day and talk. Northern Chuvashs used to believe that if anyone dared to work on Friday, he would be struck by lightning. Chuvash Christians consider this day an ordinary day of the week. V.K. Magnitsky, regarding Friday, mentions a figure of imagination, erne vatti (old man of the week), which in his translation sounds like week old woman*. He wrote down the following belief about him: whoever spins yarn on the eve of Friday, as punishment, the old man of the week in the next world will also spin yarn from his hair. And whoever washes clothes on Friday will be given water mixed with ash to drink. And whoever crumples hemp on this day will kill him with a flax mill. We treat superstitions associated with individual holidays elsewhere, in the chapter of Predictions. SUPERSTITIVE COLORS White (shură). God's favorite color. The animal sacrificed to him usually has white fur. Previously, on the occasion of a large field sacrifice, a white mare was slaughtered. Nowadays they honor him mainly with a white ram. IN holidays and during sacrifices they wear a white shirt. And the words of one folk song still retain the memory of this meaning:...According to our Chuvash custom, God loves white [color]. In many places, people are convinced: precisely because at present the Chuvash no longer wear white clothes and have moved away from the old Chuvash God, this old God was angry with them and Lately sent upon them all sorts of diseases, punishment, hunger (see God). Black (khura). The Chuvash ascribe supernatural powers to black animals. They believe that the raven knows the evil intentions of all people and every time it flies over them, cawing, predicts the future for them. They are very afraid of him. If a Chuvash mother’s children die one after another, then the newborn child is given the name of some black animal in order to survive. The usual names are: Moçka (Black Dog), Çăkhan (Raven), Kurak (Rook), Chekeç (Swallow)*. The latter name is only used for little girls. The body of the completely black cat has a shiny bone, and if it is removed, it will lead the owner to a treasure buried in the ground. This shiny black cat bone also makes the person holding it invisible. A black rooster brings happiness to its owner. Previously, the northern Chuvash sacrificed three black rams to the evil spirit vupkăn, who caused contagious diseases. YELLOW (sară). The Chuvash believe that oriole feathers** (sar kayăk - yellow bird) are a good remedy for jaundice (saramak - yellow disease). They look for her nest in the forest, pick out her yellow feathers from there, and these yellow feathers are soaked in water at home, and the body of a patient suffering from jaundice is washed with this water. (Poshkart). SACRED NUMBERS Chuvash folk belief attributes special significance to odd numbers. During sacrifices, the number of worshipers must be odd. As a rule, there are three or five of them. Certain sacrifices, such as the night sacrifice, the sacrifice of the goose, porridge khĕrt-surt, are not performed every year, but only every three or five years. Among the slander, a certain type of treatment is often found - subtraction, with a characteristic property which are odd numbers (11, 9, 7, 5, 3, 1), that is, a decreasing series of numbers ending in odd numbers (see Witchcraft).Sacred numbers - with the exception of 12 and 40 - mainly consist of odd numbers. Sacred meaning is attributed mainly to the following numbers: T r and (viçĕ). During sacrifices, treatments and other rituals, the number three is often found. In most cases, three pray (but sometimes five), at the end of the prayer they bow three times, and the healer circles the servant three times as a medicine, a glass of water, which is slandered with some piece of iron.The deceased is swung three times over the grave pit before being lowered there, and after they have been buried, they walk around the grave three times, saying goodbye. Three days after death, a wake is celebrated. In sacrificial prayers they pray to God for three types of livestock (viçĕ tĕslĕ vylăkh-cherlĕkhshĕn - for a horse, for cattle and for sheep). The image of a three-headed serpent is often found in folk tales. Folk songs also often mention the number three: Viç hut vărăm sărkan pyrĕ uka, viç çul çaksa ukisem pĕtmenchĕ. Epirekh te kuntan kaysassăn, viçĕ çulchchen asărtan kayminchĕ. Three long pendant on a brocade base, I would wear it for three years, but not wear out the brocade. When will we leave here T r and years would not leave us from your memory. Or: Çỹlĕ tusem çinche viç khurăn, tărine kassan tĕpĕ ỹsĕ...On the high mountains there are tr and birches, If the tops are cut down, the butts will grow...S e m (çichĕ). In sacrificial prayers, they pray to God for seven types of grains (çichĕ tĕslĕ tyră-pulă): Çich çyrmanăn puçĕnche çyrli nummay, çĕr sahal. Tarăn varăn puçĕnche Çyrli sahal, çĕr nummay. Atte-anne kilĕnche yrlăkh nummay, kun sahal, çichĕ yutăn kilĕnche yrlăkh sahal, kun nummay. On the upper reaches of the valleys there are many berries, there is little land, On the upper reaches of a deep ravine there are few berries, there is a lot of land; In the house of my parents there are so many blessings, but the days are few, In the house of a stranger behind him and his knees, there are so few blessings, but there are many days. The bride calls her groom “seven times a stranger” (çichĕ yut). According to Chuvash custom, blood relatives up to the seventh generation have no right to marry. Those who are more distantly related or who are completely strangers, they call him “seven times a stranger.” D e v i t (tăkhăr). During treatment, the healer sometimes circles the patient's head with nine pieces of bread and counts from one to nine while treating the disease. Among the southern Chuvash, a union of nine villages (tăkhăr yal) was previously known, within which nine villages together annually sent a large field sacrifice. Heroes folk tales they fight with nine-headed snakes. O d i n a d t a t (wun pĕr). It has value as an odd number. The healer sometimes subtracts diseases from one to eleven and, for some diseases, circles the head of a sick person or animal with eleven pieces of bread. Twelfth (wun ikkĕ). In the vicinity of pagan Ulkhash, twelve kiremets are known and in the case of some sacrifices twelve cakes are sacrificed to them. The number twelve is also found in folk songs: Hura vărman vitĕr tukhnă chuh Vunik mulkaç mana tĕl pulchĕç. Vunik mulkaç irtse kayichchen Vyrtaschĕ ikken çulçăsem ayinche. When I was driving through a dark forest Twelve hares came across me. Until these twelve hares ran by I would lie hidden under the leaves. This is because seeing a hare on the way was considered a misfortune. There are twelve pearls, I wish I could collect them, but the water is great... Sorok (khĕrĕkh). The northern Chuvash celebrate the funeral holiday - yupa (yopa) on the fortieth day after death. The medicine man sometimes uses forty pieces of bread when circling the patient's head. This number is often found in works of folk art, in riddles and folk songs, mainly where they want to convey some large quantity: Pĕr vakka hĕrĕkh çerçi tăkănat (khurana salma yani). - Forty sparrows fall into one hole ([when] dumplings are put into the cauldron). Hĕrĕkh chărshăn tări pĕr (avăn yăvăççi). - The fir trees have one top (barn shish). Tayapara hĕrĕkh hĕr, hĕrĕkhĕsh te sară hĕr. There are seven stars in the true sky, All seven are bright stars; There are forty girls in Tayap, All forty girls are beauties. To combat the pestilence, they plowed the village with a plow and harnessed a young girl to this plow (see Kher aki). In the case of some serious illnesses, the healer circles the patient's head with a forty-one piece of bread. Seventy (çitmĕl). Rarely used sacred number. Sometimes found in the same sense as forty to convey some large quantity. For example, in this riddle: Tĕpĕ çitmĕl, tări pĕrre (= avăn yyvăççi). - There are seven tenth roots, one top (= a barn cone). Seventy seven (çitmĕl te çichchĕ). In the ancient Chuvash religious tradition, the most common sacred number. In relation to the sorcerer, the people believe that he has seventy-seven types of damage at his disposal. In case of the most severe illnesses, the healer uses seventy-seven pieces of bread. In the ancient worldview of the Chuvash, there are seventy-seven peoples, seventy-seven languages and seventy-seven religions. The number seventy-seven most often appears in the hexes of healers and sorcerers: On the island of the seventh and tenth sea, the Long Spruce, On the top of the long spruce sits a woodpecker... (Evil Eye, 6.)B in the very center of the seven-tenth steppes There is a golden pillar, On the top of the golden pillar there is an eagle bird, When it stands upside down and whistles, Let only then the evil eye fall... (Evil eye, 7.) Article by Sonechka the Demon's Bride from the magicians forum

1 slide

2 slide

Try to observe various signs; A shepherd and a farmer, in their infancy, Looking at the heavens, at the western shadow, They already know how to predict both the wind and a clear day... A.S. Pushkin

3 slide

4 slide

Expected results: development of cognitive and mental activity, formation of ideas about the universal value of native nature, accumulation of knowledge about plants, birds, insects, their ability to change their behavior in connection with the upcoming weather, inanimate nature - the ability to make assumptions about the weather when observing nature in based on Chuvash omens

5 slide

Chuvash signs can help determine the weather in their area. Performing various types of exercises will help reinforce folk signs and teach you to observe natural phenomena. For this purpose, we decided to create a brochure “Çantalăka sănama vĕrenĕr” for use in the classroom. Relevance of the problem

6 slide

7 slide

8 slide

Slide 9

10 slide

11 slide

“Forecast for inanimate nature” (“Ch\r\ mar eut eantal=k eum=ra sistert”) The clouds are low - it will rain. Clouds go against the wind - there will be snow. If the sun goes behind the clouds immediately after sunrise, it will rain. The absence of dew on a quiet, bright night foreshadows bad weather. The heavier the dew, the hotter the day will be.

12 slide

Slide 13

Slide 14

The first group “You can’t whistle in the house - there won’t be money.” “If you hear the first thunder, roll on the ground, somersault over your head - this way you can grow big and strong.” If you see the rising new moon on the right, it is good, on the left - for bad. Folk signs vary in origin and authenticity.

15 slide

16 slide

$mob_info$