In the traditional economic activities of the Russians, as well as other East Slavic peoples, in most of the territory of their settlement, animal husbandry occupied the second most important place after agriculture. This explains the breadth of the complex of representations and animal rites in the Russian folk calendar. Apotropaic and producing rites were timed to coincide with almost all calendar cycles. Livestock rituals are traditionally considered by ethnographers in the context of a particular festive ritual cycle, while the national calendar is a complex structure in which individual components often exist relatively autonomously. First of all, this applies to rituals related to production cycles - flax processing, spinning and weaving, agriculture, as well as animal husbandry. In this paper, an attempt is made to characterize the livestock rituals of the national calendar as a single annual cycle, to analyze their internal organization and structure. The study is based on the example of Russian traditions of the Perm Kama region.

As you know, the diversity of Russian traditional culture is caused by the settlement of the Russian ethnic group in the vast expanses of Eurasia, which was accompanied by the formation of local features. The culture of the Russians of the Kama region was formed on the basis of the traditions of immigrants from the European North of Russia in the XVII-XVIII centuries. This explains the proximity of the Kama cultural complex to the Northern Russian one. As a result of adaptation to the peculiarities of the natural and climatic environment and the established features of economic management, the traditions of immigrants in the Kama region acquired specific features. In addition, the peculiarity of the Kama region is the large Old Believer population, which also could not but affect the fate of traditional culture, especially the preservation of some of its archaic complexes. In general, the commonality of the Northern Russian base of the population determined the relative homogeneity of the traditional Russian culture of the Perm Region.

The main sources for writing this article are the author's field materials collected during ethnographic expeditions in 1992-2005 among Russians in the Perm region and the Komi-Permyak Autonomous Region. These sources allow us to characterize the state of the tradition at the end of the XIX - first half of the XX century, as well as its transformation in a later period - the 1950s-2000s.Most of the information about animal rites was collected from informants born in the 1890s - 1920s who were participants or performers of the rites.

The main sections of the article are defined by the structure of the livestock production cycle, in which the culminating points are the first spring pasture and autumn completion of field grazing. In the period leading up to the beginning of the grazing season, a whole range of ritual activities were performed to ensure the welfare of livestock during the grazing season. These actions were usually associated with early spring holidays.

Numerous rituals of animal magic make up several complexes: producing, designed to ensure the "health" and fertility of livestock; apotropaic, aimed at protecting livestock,

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as well as on his return from pascotina to the estate during the grazing season; a separate group of magical actions is associated with the preparation of ritual items necessary for the first pasture and protection of livestock during the year. In the calendar cycle, the most numerous complexes of livestock rituals were timed to coincide with two periods - Yule and early spring (Easter), which were interpreted in the folk tradition as "New Year's" (Tolstaya, 2005, p. 13). The winter beginning of the new year was associated with the beginning of a new solar cycle, with the days of the winter solstice, and spring - with the beginning of a new economic agricultural year. Both initial periods in the national calendar retain their predictive value throughout the year [Ibid.]. One of the groups of rituals dedicated to the Yuletide and spring holidays consists of actions of animal magic.

During the Yuletide period, rituals with cattle were mostly prognostic and apotropaic; among the Russians of the Kama region, their performance was most often timed to coincide with Christmas (07.01 new style), Vasiliev's Evening (13.01) and Epiphany (19.01). The custom of baking special ritual cookies for Christmas, known in some areas of the Kama region, can be associated with animal magic. In the southern Kuedinsky district, it was named Koleda. In d. Oak Mountain, for example, carols were cooked from a round root, in which they made cuts to bend the legs and head. Kolyada was fed to cattle; children played with cookies, throwing them up: "At Christmas there is a kalyada, they bake it, cookies [saying]: "Koleda, Koleda, on Christmas Eve!". The mother will pick them up, and we will throw them in the snow, throw them up, it will fall, you will pick it up again. First of all, you give it to the cattle, to the sheep" (Field materials of the author (hereinafter-PMA), Kuedinsky district, Iskilda village, from Bulygina E. I., born in 1911). In the northern Krasnovishersky and Cherdynsky districts, as in many places of the European North, ritual cookies were known as kozulki, kozochki. It was made in the form of animal figurines: "That's what the farm has, like cattle, so they cook it. Here we have a mother kneading dough, rye dough, on the water, there are no eggs, no one is put. The first thing is a horse, one or two will do it. Cows, sheep, chickens, well, Kovo still had piglets, well, all of them. Then tomorrow morning, the mother will put them in the oven, anoint them with something and put them in the oven. Well, it just happened that way" (PMA, Krasnovishersky district, D. Akchim, from Filippovich (Gorshkovoy) T. E., born in 1921). The tradition of baking ritual Christmas cookies is known in many regions of Russia. Making animal figures out of dough, as well as feeding cattle with goats, is directly related to producing magic [Propp, 2000, p.34] and corresponded to the desire to ensure the offspring of livestock in the first place. The customs associated with the Nativity celebration also had a predictive focus. To ensure the offspring of livestock ("so that the sheep were found", "so that the sheep were kept more densely") slavelschikov was put on a pillow or a sheepskin coat. "They went to praise, the owners of sheepskin coats will spread out on a bench, they will put them down, so that, they say, the sheep are kept more clean" (PMA, Kuedinsky district, Iskilda village, from Pimenova P. I., born in 1911). In order to ensure the well-being of livestock, rituals were performed on Vasiliev's Evening, noted in the north-western regions of the Kama region. So, in the village of Dubrovka, Yurlinsky district, jelly made from sheep's heads and legs was prepared for Vasiliev's evening, "so that the sheep were better kept". After the evening meal, the remains of the jelly are "then buried in the manure so that the cattle are kept" (PMA, Yurlinsky district, Dubrovka village, from Bakhmatova M. D., born in 1927).

Cleansing and apotropaic actions with cattle during the Yuletide period were also timed to coincide with Epiphany. On the eve of Epiphany, they tried to go to the cattle in the evening before sunset, otherwise it was possible to launch Yuletide spirits - shulikans into the stables: "They go to the cow at Epiphany in the sun, otherwise you will let the shulikan into the stable" (PMA, Krasnovishersky district, Gubdor village, from T. S. Vakorina, born in 1912). in order to protect livestock from Yuletide spirits, evil spirits, on the eve of the holiday, the windows and doors of stables and stables, as well as other residential and economic buildings, were "crossed", crosses were drawn on the jambs or door panels with chalk or charcoal. Such a custom was known everywhere in the Kama region. Epiphany water was sprinkled on stables, stables and cattle, "so that the cattle lived well" (PMA, Kuedinsky district, Panteleevka village, from Salmina T. A., born in 1920), animals were watered both on holidays and in case of cattle illness.

Similar actions of animal magic, timed to coincide with Christmas and winter holidays, were known to Russians in many regions of Russia. The complex of livestock rituals of the Yuletide period is not numerous; as noted, it mainly includes apotropaic and prognostic rituals designed to ensure the well-being of livestock during the following year. During the Yuletide period, livestock rituals related to pasture grazing were not performed, which is important in the early spring period.

The complex of animal husbandry rituals in the early spring period among the Russians of the Kama region correlated with many spring holidays. Numerous rituals with livestock were timed to coincide with the spring Palm Sunday, Annunciation (07.04), Yegoryev (06.05) and Nikolin (22.05) days or the day of the first pasture. However, the greatest number of ritual actions performed with livestock is timed to coincide with the-

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It was coming up for Good Thursday. In the Kama region, livestock ritual complexes associated with such spring holidays as Sredokrestye, Soroki, etc. are unknown, and the ritual complexes of these holidays were not developed in general [Chernykh, 2006, pp. 90-92, 161-171].

One of the most common groups of ritual actions in the early spring period is the preparation of ritual items necessary for the first pasture in the future. In the northern regions of the Kama region, prosphora, prosvirki, alyabashki, karavashki for cattle were prepared for the first pasture; their preparation was most often timed to Good Thursday, but in some villages - to the Annunciation or Yegoryev Day, or directly to the first pasture of cattle: "We baked bread for cattle on Great Thursday, so the alyabashek is so round. And the cross will be put out of the same dough, baked - and on bozhnichku. And then they will accompany the cow to freedom in the spring, they will accompany her with this bread, cross her, and feed her. It will dry up, the duck will be soaked" (PMA, Krasnovishersky district, D. Aref, from L. F. Usanina, born in 1932); "Special bread was baked for cattle again on the Annunciation, April 7, and cattle were given to cattle on the same day" (PMA, Krasnovishersky district, D. Romanikha, from Zyryanova Z. P., born in 1925). Bread rolls were baked for the first pasture, sometimes they were fed to cattle on the day of preparation, on Holy Thursday, on the Annunciation, on Yegoryev Day, or on the day of preparation and during the pasture. "They baked prosvirki on this day from their own dough, such big ones, they make small ones in the church," the informant notes, " this prosvirka was fed to cows. This is on Yegoryev's day, and then, when they still start to drag them out, they also give them, they say, they will not be able to cut it (Usolsky district, Romanovo village)" (Quoted from [Podyukov et al., 2004, p. 169]).

Often, in animal rites, not specially prepared loaves were used, but ordinary bread: "On Holy Thursday, you can cut off a piece of bread from the sun to the womb, then let the cattle out and feed them to them. The whole piece will be shared by everyone" (PMA, Tchaikovsky district, Olkhovka village, from Guseva AA, born in 1913). Bread from Great Thursday was used in the rites of the first pasture: "And bread and salt on Holy Thursday before sunset should be put. And then with salt and this piece of bread you see off the cattle for the first time. Salt cattle [had to] be sprinkled, and the bread soaked and fed to her" (PMA, Solikamsk district, Vilva village, from Volegova V. V., born in 1944); "And you drive out the cattle for the first time, the bread is given with salt, it is before Easter, on Thursday morning, you will put it off" (PMA, Kuedinsky district, Tregubovka village, from Reshetova A. A., born in 1920). Informants, as a rule, cannot explain the need for ritual feeding. The use of bread in this case is associated with such traditional functions as ensuring wealth, prosperity, good luck in farming, and raising livestock [Plotnikova, 1995, p.133]. As the informant reported: "On Annunciation and Holy Thursday, they go to the cattle with bread, so that the cattle are kept" (PMA, Bardymsky district, p. Pechmen, from Bayandina N. A., born in 1918). Baking special loaves for cattle on spring holidays, using them in the rituals of the first pasture was typical for Russians who lived on the territory of the predominantly European North of Russia (Sokolova, 1979, pp. 156-158).

During the spring holidays, other ritual items that were considered necessary for the first pasture were also prepared, which contributed to the preservation of livestock. In the Ordinsky district, on Great Thursday, "a thread was spun backhand", which was tied to the cattle "from the evil eye" at the first pasture: "On Great Thursday, who needs it - they spun it until the sun, then the thread was woven into the cow so that it would not be cut off, not ill. On shulepu spun, twisted in the opposite direction "(PMA, Ordinsky district, Medyanka village, from Kurmanova A. F., born in 1918). Items prepared on Palm Sunday and Holy Thursday include willow and juniper twigs, which were used to accompany cattle at the first pasture.

A whole group of magical actions was designed to ensure the fertility and "health" of livestock. The need to bring heather to Holy Thursday was associated with the" water " of cattle: "In order to have cattle, they still ran for heather in the forest before the sun came out" (PMA, Solikamsky district, Lyzib village, from Korpenko A. S., born in 1927). To ensure "water" for cattle, they shouted into the pipe: "Cattle are barked so that cattle are found: cow - "tprute-tprute", sheep - "bal-bal", piglet - "ryushka-ryushka", chicken - "kutyu-kutyu", geese - "tigi-tigi"" (PMA, Yurlinsky district, Osinka village, from Sakulina K. G., born in 1926). "So that the cattle were kept", on Holy Thursday it was necessary to count the cattle: "Go out to the fence and count. Count at least ten so that they are kept" (PMA, Ilinsky district, Ust-Egva village, from Kulikova T. V., born in 1918). Tradition prescribed for "water" "to throw a handful from an anthill into the stable" (PMA, Bardymsky district, Assyul village, from Cheremnykh M. P., Born in 1927). The use of ants in rituals that "ensure" the growth of livestock was very common among the East Slavic peoples [Zhuravlev, 1994, pp. 15-17]. The custom of bringing manure from someone else's stable was also associated with the producing symbolism: "They also collected three manures in a handful from single women and put them in a nest so that the cattle could be kept" (PMA, Solikamsk district, Kasib village, from Zhuravleva M. K., born in 1935).

Ensuring fertility is the main task of rituals with livestock on Palm Sunday. Almost everywhere-

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semestno custom was widespread to feed the cattle with willow branches or buds: "In order to have God's grace, the willow was sanctified, then it was given to the cow to chew" (PMA, Kuedinsky district, D. Tapya, from P. V. Kosvintseva, born in 1917); "It is necessary to break the willow on Saturday, and on Sunday the sheep are fed so that they are kept" (PMA, Kuedinsky district d. Kashka, from Merzlyakov A. T., born in 1917); "Willow is also taken to cattle, so that cows and sheep are taken" (PMA, Kishertsky district, Spas-Barda village, from Popova A. S., born in 1913). In some villages, it was customary to whip livestock with willow on a holiday and a bird (PMA, Yurlinsky district, S. Yum, from Mazeina A. F., born in 1928). Willow was used in livestock rites not only on Palm Sunday, but also on Holy Thursday: "You will whip sheep". On this Thursday morning you get up early, take willow and sheep... you'll hit me. So that the sheep live and do not run away " (PMA, Solikamsk district, Kasib village, from Zhuravleva M. K., born in 1935).

Actions that "ensure" the return of cattle home from pasture are one of the main groups of early spring rites with cattle, most often associated with Great Thursday, less often with the Annunciation, Palm Sunday, and other calendar dates. To ensure the return of cattle from the pasture, a ritual dialogue was arranged on Holy Thursday: "They ran under the window, shouting: "Those cows are at home, aren't they?!" "At home!" "Well, let them be at home." Well, from the village of Naulitsa he shouts into the hut. And from the hut they answer him" (PMA, Dobryansky district, S. Golubyata, from N. P. Baldina, born in 1921); "On Holy Thursday, they go in front of the window:" Are the sheep at home? Cows?" Answer: "At home, at home! "" (PMA, Yurlinsky district, D. Kukolnaya, from Chekletsova Z. I., born in 1926). In some cases, the ritual dialogue was supported by other actions: "They rode on a poker around the house" (PMA, Chaykovsky district, Sosnovo village, from Povarnitsyna O. I., born in 1925). In the villages of Ordinsky district, it was customary to drive around the estate on a cart in order for cattle to return home: "A man was driving a cart around the house. I asked my wife through the window: "Where are our cows?!""(PMA, S. V. Klyuchiki, Ottikhov A.M., born in 1917). For the same purpose, they also went around the stake: "Twice with a bell they will make you run around the stake, the cow will shout home that yes, so that the cow will go home in the summer" (PMA, Yurlinsky district, Chernaya village, from Cheremnykh Z. S., born in 1935). These actions also find parallels in pastoral rituals: the shepherd was also instructed to make a round of cattle or stake before starting grazing [Levkievskaya, 2002, pp. 117-118]. The recitation of the ritual dialogue was supported by protective actions, which should be associated with the circumvention of the estate.

Almost everywhere on Holy Thursday, it was customary to call the cattle into the chimney to bring them home: "They shouted for the cattle to go home, they shouted for the cow to be called into the chimney" (PMA, Ilinsky district, village of Merechata, from Postanogova A. A., born in 1918); "They drown the stove early before the sun, they shout the cattle in the smoke: "Balenki, bal, bal, bal" - sheep, "tuko, tuko" - a cow "(PMA, Oktyabrsky district, Petropavlovsk village, from Rezanova T. Ya., born in 1910). The" barking " of cattle into the chimney was often accompanied by conspiracy texts: "Par Bozhya skotinushka, korovushka, pestrushka, in the open field - lunch, at home-overnight, do not spend the night in the forest-go to the yard"; "The stove is a dymovodka, he lives at home, beats his brow as a pie-maker, waits for the black sheep home:" Mas, mas, mas! Go home! ""(PMA, Kuedinsky district, D. Klyuchiki, from Sudneva V. G., born in 1922); "Yegory the Brave, drive into my yard!" (PMA, Yurlinsky district, D. Lopva, from Verkholantseva E. P., born in 1927). Some actions, including cattle barking, they were performed on the roof: "On Great Thursday, it is necessary to sit on the roof on the chimney and shout the cattle to come home. In the morning, shout it: "To us, to us, to us!", - the cattle will never pass by the yard" (PMA, Kuedinsky district, p. Old Shagirt, from Glukhova M. Ya., born in 1912). The ritual use of the stove, the chimney is based on its connection with the space of the house, its role as a mediator between this and that world [Podyukov, 2001, pp. 37-38]. The flap in the oven is also quite often used in the rituals of Holy Thursday: "They also put bread and salt on the flap and fed the cattle so that they could go home themselves. They said: "Eat, but go home" "(PMA, Yurlinsky district, D. Kukolnaya, from Chekletsova Z. I., born in 1926). Magic actions with livestock wool were also aimed at returning livestock home: "So that the cattle go home, the wool from the cattle is pulled out and put under the mat in Great Thursday" (PMA, Yurlinsky district, village of Badya, from Suvorova T. R., born in 1920). On Great Thursday, the tails of cattle were cut and these hairs were placed over the gates of the estate, "so that the cattle would go home all summer" (PMA, Yurlinsky district, village of Shestino, from Poludnitsyna E. S., born in 1922). The multiplicity and variability of actions aimed at returning livestock to the estate is probably due to the peculiarities of grazing cattle without a shepherd in most of the region's territories.

Among the protective and preventive rites of protection of livestock from forest animals is the widespread custom of chasing wolves in the south-eastern regions of the Kama region, in the Sylva-Irensky district (Kungursky, Kishertsky, Oktyabrsky, Suksun districts, the Sylva and Iren River rivers). It was held on Yegoryev Day or on the day of the first pasture of cattle: "On Yegoryev Day, wolves were driven. Really chased. It was a popular belief. The whole village marched with bells and boots, shouting and shouting.

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These were... treshotki... Young people indulge, adults really believe. Yes, who wants to do something, then screams. If only a cry, if only the wolves would leave "(PMA, Suksunekiy district, Zhuravli village, from Sartakov G. V., born in 1918); " On Yegoryev Day, wolves were chased. We walked through the woods, some with a bucket, some with a mallet. During the day they go, shout, and drive out the wolves" (PMA, Suksunsky district, Klyuchi village, from Nekrasova L. G., born in 1931); " They ran into the forest, lit fir branches. With accordion, tambourine. We sing our mother's song "(PMA, Oktyabrsky district, Russian Sars village, from M. V. Tryashtsynoy, born in 1919). The need to perform the ritual was universally associated with protecting livestock from wolves: "It was believed that if you did not drive, you would find a den in the village..."(PMA, Suksunsky district, D. Zhuravli, from G. V. Sartakov, born in 1918), " so that wolves do not cut sheep in the summer (Kishertsky district, D. Makaryata) "(Quoted from: [Podyukov, 2001, p. 49]). Sometimes this rite was associated with the protection of domestic animals from the bear: "Before the cattle were driven out, uglans were called from all over the village, cow's boots were put on their necks and told to run through the forest, scare the bears (Lysvensky district, Kyn village) "(Quoted in: [Ibid.]). The fact that the custom is timed to Yegoryev's Day probably reflects the idea of St. Yegoriy the Brave, the patron saint of cattle and the "steward" of wolves. It was believed that it is Yegoriy who determines how many cattle can be given to wolves during the grazing season (Fedorova, 1995: 187-189).

A similar custom of scaring the beast is known in the Northern Kama region, where it was performed on St. Peter's Day: "There is a custom here to frighten the beast in celebration of St. Peter's Day. Farmers gather in droves on this day, take their guns and ammunition with them. They go beyond the village... After leaving the village, the men are deployed in a ring and immediately start firing blank charges into space... hearing the shooting, children and women run together to see the hunters, how they frighten the beast. The shooting is over, the men begin to talk among themselves:".. . zvir-that painfully hunts for cattle-that, tovo and look, can overturn the cattle. But they scared Evo, you see. He will settle down, the beast is something "(Cherdynsky district) "(Quoted from: Popov V. Notes of a doctor (manuscript). - Cherdyn Museum of Local Lore, scientific and auxiliary Fund, N 983, p. 145).

Protection of livestock from animals was known in other ritual forms or timed to other calendar dates. On Holy Thursday, it was also customary to "chase the wolves": "We run to the forest early in the morning with sticks and mallets, we steal the wolves, supposedly so that the wolves don't walk, they don't pick up the sheep" (PMA, Yurlinsky district, Dubrovka village, from Bakhmatova M. D., born in 1927) For the same purpose, on Holy Thursday, the following actions were resorted to:: "This dough was made into a sweet dough, they cooked a bear on this sweet dough so that it wouldn't walk, they wouldn't crush our cows, they asked for it. They cooked it for Holy Thursday and carried everything to the forest, to cook a big bear and eat it, then put it on a Christmas tree or on a birch tree and say: "Do not touch our cattle, bear, you are a bear, eat a bear. Three emen!". This was also carried to the sun in the morning "(PMA, Solikamsky district, D. Lyzib, from Korpenko A. S., born in 1927). Among the rituals of Great Thursday aimed at protecting livestock from predators, we should note a ritual technique based on the magic of the impossible: "They ran across the river, scratched the bank:" How the coast does not converge with the shore, and the cattle do not converge with the bear" " (PMA, Dobryansky district, D. Golubyata, from N. Baldina). P., born in 1921). In the Usolsky district, during the first pasture of cattle, a prayer service was held, " the clergy came and sprinkled the herd so that wolves and bears would not attack (Usolsky district, Poselye village) "(Quoted from [Podyukov et al., 2004, p. 169]).

One of the most developed complexes of livestock rituals of the annual cycle, which falls on early spring holidays and contains apotropaic and producing ritual actions, was designed to ensure the well-being and safety of animals during the summer grazing period. The performance of these actions on Holy Thursday, and in some cases on the Annunciation and Yegoryev Day, is due to the fact that a complex of various predictive rituals was timed to coincide with these holidays, one of the groups of which was the actions of animal magic. For the same purpose, some rituals were performed during the first pasture of cattle.

The first pasture of cattle, along with the early spring rituals with cattle, was one of the most extensive livestock ritual complexes in the Russian traditions of the Kama region. Usually, the rites were limited to the domestic rituals of driving cattle out of the stable and estate. This feature is due to the current grazing system. In most of the territory of the Kama region, cattle were more often grazed without a shepherd in a fenced pasture, a fallow field, a winter field after harvest, and in open forest pastures [On the paths..., 1989, p.83; Gusev, 1889, pp. 355-357, 379-381; Chernykh, 2001, pp. 84-92]. In a significant part of the region, the timing of the start of grazing was associated exclusively with weather conditions: "As snow drives away from the fields, so you drive out the cattle more quickly" (PMA, Krasnovishersky district, Shchugor village, from Gorshkova R. A., born in 1931). In this case, preference was given to "light" days, most often on Tuesday or Thursday, less often on Saturday or Sunday. Only in the northern regions of the Kama region, the first pasture was timed to coincide with Yegoryev Day. In popular representations

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Yegoriy Khrabry acted as the patron saint and defender of cattle: "Yegoriy Khrabry is a god for cattle" (PMA, Yurlinsky district, Lopva village, from E. P. Verkholantseva, born in 1927). One of the components of the "Yegoryevsky" pasture was an appeal to St. John the Baptist. To Yegor: "Yegoriy, father, Brave, save my cow-burenushka from every animal" (PMA, Gainsky district, Tiunovo village, from Tiunova A. S., born in 1928); "Yegoriy the Brave, do not leave our cattle in the wild, lead them home!" (PMA, Yurlinsky district, D. Lopva, from E. P. Verkholantseva, born in 1927); " Go, mother cow, to volyushka. Brave, father, Yegorushka, spend the cow with me "(PMA, Yurlinsky district, Chernaya village, from Sakulina A. I., born in 1936). The need for the first pasture on Yegoryev Day, as well as appeals to the saint with a request to save cattle, was associated with the transfer of cattle "on bail" to St. Yegoriy: "The sixth of May is Yegoryev's day. And then for the first time I have to let the cattle go and say that we hand you over on bail to Yegor the Brave" (PMA, Yurlinsky district, Chernaya village, from Cheremnykh Z. S., born in 1935).

The first pasture on Yegoryev Day was often only symbolic: "On Yegoryev Day, so that the cattle are kept, they are released, if it is cold, they are still released at least for a short time" (PMA, Krasnovishersky district, Kolchim village, from Usanina L. F., born in 1932); "Cattle were driven out to Yegorye for the first time, and if there is snow, then at least with snow water watered" (PMA, Krasnovishersky district, Akchim village, from Gorshkova A. I., born in 1932). In the Northern Kama region, public prayers for cattle were often held on the day of the first pasture: "On Yegoryev Day, the cattle were driven out for the first time, there was a street, such a colidor, another pillar, and on the pole icon, that's where the cattle were taken. My father came, went, sprinkled. More icons were taken out of the chapel, the Victorious, St. Nicholas the Saint... This is to save cattle (Usolsky district, Poselye village)" (quoted in [Podyukov et al., 2004, p. 169]). Similar prayers were held in other villages: "There used to be a church, so all the cattle were driven out. They chased me against the church, the priest sprayed me, and told me everything. On Yegoryev's day, when the cattle are driven out" (PMA, Cherdynsky district, Lekmartovo village, from Kiryanova T. A., born in 1922).

The removal of cattle from the stable and farmstead was accompanied by numerous activities that depended on the welfare of the herd during the grazing season; they were often performed for the same purpose and repeated rituals performed at early spring festivals. From the very first days, they tried to tame the cattle to the house; it is no coincidence that a significant number of ritual actions were also aimed "at returning the cattle home": "If you drive them out into the field with a stick, it should be stored until autumn, so that the cattle do not forget the house. It is always used to drive and drive out" (PMA, Kuedinsky district, Stepanovka village, from Alexandrova A. L., born in 1931). To ensure the return of cattle from pasture, it was prescribed during the first pasture " as soon as [the animal] enters the pen, take the trail from the right front hoof and throw it into the stable"(PMA, Krasnovishersky district, D. Romanikha, from Zyryanova Z. P., born in 1925), and also store in the stable hair left over from the time of cutting tails: "When the cow is released, the tail is cut off, and the trim is plugged into the groove so that the cattle return home" (PMA, Krasnovishersky district).N., D. Pisanoe, from the Ilinykh K. A., born in 1926).

The next group of ritual actions has a pronounced apotropaic load. At the first pasture, to protect the cattle, salt and bread prepared on Holy Thursday were often used; the cattle were fed bread, and salt was sprinkled on the cattle. For the same purpose, colorful rags were tied around the neck, horns, and tail: "This is when the first time released, here's mating, it happens, knit, paint. It is necessary to tie a rag to the cattle on the tail or on the horns, so that the damage does not take so much, the cattle are not so trimmed" (PMA, Yurlinsky district, D. Yeloga, from Ovchinnikova A. P., born in 1939). The use of juniper should be associated with the desire to protect cattle: "Cattle are driven out into the wild by heather from Great Thursday"(PMA, Yurlinsky district, D. Lopva, from Verkholantseva E. P., born in 1927), as well as ashes: "The first time you release cattle, pick up ash and salt in your hand and throw it on the cattle: "You will not heal yourself, you will not eat ash"" (PMA, Kuedinsky district Old Shagirt village, from Glukhova T. D., born in 1905).

One of the attributes of the rite of the first pasture was an egg: "They took an egg. On the field they throw out, on the field of cattle they drive out, there they will throw out " (PMA, Yurlinsky district, Chernaya village, from Sakulina A. I., born in 1936). The use of eggs, which were attributed to magical properties, primarily producing and apotropaic [Plotnikova, 1995, p. 127], in the rites of the first pasture cattle are known in many territories where Russians live. The use of soot and dampers connected to the furnace is stable: "The first time you let out cattle, they fed you from the dam so that you could go home: "As the dam does not leave the furnace, so let the cattle do not leave the house" " (PMA, Oktyabrsky district, Russian Sars village, from M. V. Tryatsynoy, born in 1919"The first time you drive cattle, the bread will be smeared with soot from the flap and the cow will be given to know the house" (PMA, Chernushinsky district, Yesaul village, from Chalina M. F., born in 1931). Almost in all cases, these actions were performed in order for the cattle to return home. The shutter, soot, and stove are stable symbols of the house. However, their use should probably be considered in a broader context: in the Slavic culture, the oven and its attributes

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they also act as one of the most common apotropeans. It was almost universally customary to spread out the girdle or apron of the hostess at the gate and drive the livestock through it: "You accompany her to the field, on yourself, on you, so that you have a belt or cufflink when you accompany her. When the cattle begin to pass through the gate, you will already say this: "How can this belt-cuff link not leave me, from the hostess, so that the mother-cattle does not leave the house" "(PMA, Chernushinsky district, d. Orekhovaya Gora, from V. S. Kolchanova, Born in 1928). The belt and apron in this context act as symbols of the house, the owner, as well as amulets.

The rites of the first cattle drive often involve many items related to the Easter holidays. The use of willow, Thursday salt, and Easter or Thursday candles in cattle-driving rituals is noted in the materials of not only Slavic, but also many other peoples [Sokolova, 1979, p.161]. In the Kama region, the custom of seeing off cattle with willow branches left from Palm Sunday was widespread everywhere: "They drove it out with a willow so that it could go home" (PMA, Kuedinsky district, D. Kibai, from Alexandrova A. L., born in 1931); "They saw it off with a willow so that the cattle would not get sick" (PMA, Chernushinsky district- N., D. Orekhovaya Gora, from V. S. Kolchanova, born in 1928); "Cattle are whipped with willow branches, Jesus Christ was also whipped to return, and cattle are whipped with this" (PMA, Kuedinsky district, D. Pilva, from P. E. Patrusheva, born in 1912). at the first pasture, as we can see, it was multifunctional and was associated both with the need to protect livestock, and with the desire to ensure its fertility, to tame livestock to the house. Other attributes were also used in the ritual of the first pasture-salt and bread from Great Thursday, specially prepared prosvirki, alyabushki, bread from the Annunciation. During the pasture of cattle, an Easter candle was lit, "so that the cattle would go home" (PMA, Kuedinsky district, D. Tapya, from Kosvintseva P. V., born in 1917). The inclusion of attributes of other holidays in the rites of the first pasture is due to the special sacredness of objects already used in the ritual [Tolstoy, 1994, pp. 238-255].

Small sentences and conspiracy texts that were pronounced during the first pasture were known in almost every district of the Kama region. They were also aimed at protecting and preserving livestock, and in this they are close to other ritual actions performed for the same purpose. Often in such texts there are appeals to saints who were considered patrons of cattle , such as Yegoriy, Guryan, Vlasiy and Modest, Anastasia. "When the cow is driven out for the first time in the field. Sentencing: "Father Guryan, lead my cow along the same tracks, along the same paths, lead it back home" "(PMA, Elovsky district, Kryukovo village, from Salnikova A. S., born in 1911); " Lord's cattle, walk with Christ with God, on God's grace, to Yegor the Brave. Save my cattle from a fierce beast, from a powerful tree, from a blow, from a loss, from a bruise. Give her, O Lord, strength-mogota, so that she can save herself and gain strength" (PMA, Yurlinsky district, S. Yum, from M. N. Golubchikova, born in 1921); " Bless, O Lord, Vlasiy, saint, Anastasia, saints, Save the Lord God, save the cattle and in the future field all the herd " (PMA, Kuedinsky district, Iskilda village, from Pimenova P. I., born in 1911). Sometimes shorter sentences were used instead of expanded texts: "From where you go, come there" (Usolsky district, pos. Orel, from Molokovskikh S. D., born in 1918)" (Quoted from [Podyukov et al., 2004, p. 169]); " Go with bogushk!" (PMA, Kuedinsky district, D. Kitryum, from Krasnoperova A. A., born in 1929).

The complex of ideas associated with the shepherd and pastoral trade, as well as the pastoral rites of the first cattle pasture, were not developed in the Kama region. Only some elements of the pastoral complex rites are recorded in some northern regions of the Kama region. In the villages of the Yurlinsky district, it was noted that "Cattle are handed over to the shepherd on Igor's Day" (PMA, D. Kelich, from Detkina A. I., born in 1914).: "on Yegoryev's day, they made porridge for the shepherd. They gathered at someone's house, brought food, beer, braga, and fed the shepherd (Gainsky district, pos. Churtan)" (Quoted from: [Village Monastery..., 2003, p. 23]); "butter and sour cream were brought to the first pasture for the shepherd" (PMA, Cherdynsky district, Pyanteg village, from Vilisova A. I., born in 1926). Some folklore materials indirectly indicate the existence of pastoral fishing in the northern regions of the Kama region [Albinsky, 1985; Shumov and Beleva, 1989, pp. 41-42 Bylichki..., 1991]. However, there is an extensive complex of pastoral rituals that is characteristic of some traditions of the Russian North [Maksimov, 1903, pp. 193-195; Shchepanskaya, 1986, pp. 165-171; Gulyaeva, 1986, pp. 172-180; Krinichnaya, 1986, pp. 181-189; Durasov, 1989, p. 265-282; Bernshtam, 1983, p. 167], it did not work out in the Kama region.

The spring complex of animal rites was the most extensive in the annual cycle. The fact that numerous apotropaic and producing ritual actions are timed to the first pasture and the time preceding it is justified by the desire to perform them before the start of a new pasture season and ensure the well-being and safety of livestock during the entire grazing period.

During the summer holidays in the Kama region, livestock rites celebrated in other regions of Russia were almost not performed, for example, feeding shepherds on Peter's Day, Petrovsky bypass

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Map of the distribution of rituals with livestock in the Perm Kama region in the late XIX - first half of the XX century.

cattle [Zhuravlev, 1994, p. 109; Vinokurova, 1994, p. 89-93; Zelenin, 1914, p. 258]. The complex of rites performed in autumn was timed to coincide with the completion of cattle grazing. However, there were few representations, signs, and ritual actions associated with this event. They are typical primarily for the northern regions (Yurlinsky, Gayinsky, Cherdynsky, Usolsky). In the southern regions of the Kama region, where cattle grazed without a shepherd on fenced pascots, and after harvest-on a squeezed field, the time of corralling cattle was determined "by the weather", "as the snow will attack". In these areas, as noted, fixed spring periods of cattle pasture are also rare. In the Northern Kama region, a set of performances related to the completion of cattle grazing correlated with the autumn holidays - Vozdvizhenie (27.09) and Pokrov (14.10). In the Usolsky and Cherdynsky districts, on Vozdvizhenie and in the "Sdvizhensk week", it was forbidden to let cattle out in the field: "Sdvizhensk week was, so there were wolves walking around the village, a flock of something, then they added sheep to the hut, they kept sheep at home all Sdvizhensk week, so that the wolves would not touch them" (PMA, Usolsky district, Lysva village, from Chesnokova E. A., born in 1912); " There was such a holiday-Vozdvizhenie. That's when it was impossible to let cows into the forest and you can't go to the forest on this day, on this day the goblin runs the forest" (PMA, Usolye, from Mazikhina N. N., 1921R.). In the Yurlinsky district, on a holiday, cattle were driven out to the field, but they made sure "that on this day the cattle must necessarily sleep at home": "In the Shift on the field, it is a terrible night, the beast wanders, it can pick up the cattle. On this night, it is absolutely necessary that the cattle sleep at home" (PMA, D. Yeloga, from Ovchinnikova A. P., born in 1939). The order not to release cattle on the day of the Exaltation is known among Russians and in other regions [Vyatka folklore..., 1995, p. 117]. Ideas about the rampant evil spirits and the fury of animals, which are characteristic of the beliefs about Vozdvizhenie, are associated in other Russian traditions with a longer period - the end of autumn and the beginning of winter [Chicherov, 1957, pp. 35-36]. In some northern regions, the end of the pasture period was timed to coincide with the Cover. So, in the Usolsky district, the proverb is not known: "Don't wait for the cover - lock up the cows (Berezovka village)" [Podyukov et al., 2004, p. 182]. In the Gaynsky district, the shepherds 'feast was timed to coincide with Pokrov:" On Pokrov, the whole village went to the shepherd for porridge, thanked him (Gaynsky district, Seiva village) "(Quoted from: [Village Monastery..., 2003, p. 21]). "Shepherd's porridge" - a shepherd's treat-was also performed in other villages of the Gainsky district: "In Pokrov again there was shepherd's porridge. We go to the shepherd, we carry all sorts of cooking, pie, shang, you carry a whole basket, you must have a brew with foam. Everyone goes, who has cows, we walk there (Gainsky district, Palnik village)" (Cited in: [Dictionary..., 2006, p. 117]). However, often even after the Cover, grazing continued until snow:" They went to the shepherd's shelter with treats, if they gave them a good treat and the weather was fine, they would still pop a little after the Cover " (PMA, Gainsky district, Tiunovo village, from Tiunova A. S., born in 1928). Autumn rituals with livestock, First of all, they were associated with the completion of grazing in the field, on the one hand, they marked the end of the livestock cycle of summer grazing, and on the other, they had a production orientation, and were designed to ensure the safety and "water" of livestock.

The complex of livestock rituals of the late XIX - first half of the XX century, reconstructed by us, was significantly transformed in the middle of the XX-second half of the XX century, although some of its elements continue to exist today. The changes in this complex were caused by changes in the economic and social structure in the village, which led to the destruction of a large number of buildings.

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the whole of many components of traditional culture. Informants point to the 1950s as the last time of collective rituals, for example, the holiday on the occasion of the completion of cattle grazing ("shepherd's porridge"), the custom of "chasing wolves" on Yegoryev Day, etc. Since the middle of the last century, many customs and rites of predictive and apotropaic magic, timed to coincide with early spring holidays, have gradually ceased to exist: cooking kozulek, ritual loaves on Holy Thursday and Annunciation, etc.The rituals directly related to the first cattle drive demonstrate the greatest stability. The preservation of this complex was mainly due to the family or individual nature of the performance of rituals, as well as the direct connection with the driving of cattle to pasture. The rituals that accompany the driving of cattle from the stables continue to be performed at the present time.

The analysis of animal rites in the Perm Kama region revealed their diversity and variability. Mapping the distribution of a particular custom on the territory of the Kama region allows us to distinguish two complexes of livestock rituals - northern and southern. The northern complex (Yurlinsky, Gayinsky, Krasnovishersky, Cherdynsky, Solikamsk and Usolsky districts) is characterized by detailed ideas about Yegoriy the Brave as the patron saint of cattle, the timing of the first pasture to Yegoryev Day, and some elements of pastoral rituals. The northern complex of animal rites finds parallels in the Russian traditions of the European north of Russia, from which the main flow of migrants to these areas of the Kama region came. In most of the territory of the Kama Region, mainly in the southern regions of the Perm Region, we did not know the concepts of pastoralism that we conditionally identified in the southern complex, Yegoriy Khrabry as the patron saint of cattle and Yegoryev dny as the day of the first pasture (see the map). The southern complex is characterized by a greater variety of traditions, which is associated with a more complex composition of the Russian population of these territories, in the formation of which natives of both the Russian North and central Russia took part.

Livestock rituals were associated with many dates of the national calendar for almost the entire year, but they are mainly grouped around the first pasture pasture and the end of its field grazing; the second group consists of rituals performed in the Yuletide or early spring period, which have a predictive orientation. The livestock ritual complex, reconstructed on the basis of various elements that relate to many calendar dates, appears as a single annual cycle, the culmination of which is the pasture pasture, which caused a significant development of the spring ritual complex with cattle.

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The article was submitted to the Editorial Board on 28.08.06.

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