Mari magic: conspiracies and rituals. Ovda - Mari legends about witches Gray magic Mari spells on the enemy

Unlike monotheistic religions created by one or another founder and his followers, the Mari traditional religion was formed on the basis of an ancient folk worldview, including religious and mythological ideas associated with man’s relationship to the surrounding nature and its elemental forces, the veneration of ancestors and patrons of agricultural activities. The formation and development of the traditional religion of the Mari was influenced by the religious views of the neighboring peoples of the Volga and Urals regions, and the fundamentals of the doctrine of Islam and Orthodoxy.

Admirers of the traditional Mari religion recognize the One God T?? Osh Kugu Yumo and nine of his assistants (manifestations), read prayer three times daily, take part in collective or family prayer once a year, conduct family prayer with sacrifice at least seven times during their lives, regularly hold traditional funerals in honor of deceased ancestors , observe Mari holidays, customs and rituals.

Before the spread of monotheistic teachings, the Mari revered many gods known as Yumo, while recognizing the primacy of the Supreme God (Kugu Yumo). In the 19th century, the image of the One God was revived. Osh Kugu Yumo (One Light Great God). The One God (God - Universe) is considered to be the eternal, omnipotent, omnipresent, omniscient, and omnirighteous God. He manifests himself in both material and spiritual guise, appearing in the form of nine deity-persons. These deities can be divided into three groups, each of which is responsible for:

* tranquility, prosperity and empowerment of all living things - the god of the bright world (T?nya yumo), the life-giving god (Ilyan yumo), the deity of creative energy (Agavairem yumo);
* mercy, righteousness and harmony: the god of fate and predestination of life (P?rsh? yumo), the all-merciful god (Kugu Serlagysh yumo), the god of harmony and reconciliation (Mer yumo);
* all-goodness, rebirth and inexhaustibility of life: the goddess of birth (Shochyn Ava), the goddess of the earth (Mlande Ava) and the goddess of abundance (Perke Ava).

The Universe, the world, the cosmos in the spiritual understanding of the Mari are presented as a continuously developing, spiritualizing and transforming system from century to century, from era to era, a system of diverse worlds, spiritual and material natural forces, natural phenomena, steadily striving towards its spiritual goal - unity with the Universal God , maintaining an inextricable physical and spiritual connection with the cosmos, the world, and nature.
T?? Osh Kugu Yumo is an endless source of being. Like the universe, the One Light Great God is constantly changing, developing, improving, involving the entire universe, the entire surrounding world, including humanity itself, in these changes. From time to time, every 22 thousand years, and sometimes earlier, by the will of God, the destruction of some part of the old and the creation of a new world occurs, accompanied by a complete renewal of life on earth.

The last creation of the world occurred 7512 years ago. After each new creation of the world, life on earth improves qualitatively, and humanity changes for the better. With the development of humanity, there is an expansion of human consciousness, the boundaries of world- and God-perception are expanded, the possibility of enriching knowledge about the universe, the world, objects and phenomena of the surrounding nature, about man and his essence, about ways to improve human life is facilitated.

All this ultimately led to the formation of a false idea among people about the omnipotence of man and his independence from God. Changing value priorities and abandoning the divinely established principles of community life required divine intervention in people's lives through suggestions, revelations, and sometimes punishments. In the interpretation of the foundations of knowledge of God and understanding of the world, holy and righteous people, prophets and God's chosen ones began to play an important role, who in the traditional beliefs of the Mari are revered as elders - ground deities. Having the opportunity to periodically communicate with God and receive His revelation, they became conductors of invaluable knowledge for human society. However, they often communicated not only the words of revelation, but also their own figurative interpretation of them. The divine information obtained in this way became the basis for the emerging ethnic (folk), state and world religions. There was also a rethinking of the image of the One God of the Universe, and the feelings of connectedness and direct dependence of people on Him were gradually smoothed out. A disrespectful, utilitarian-economic attitude towards nature or, conversely, reverent veneration of elemental forces and natural phenomena, represented in the form of independent deities and spirits, was affirmed.

Among the Mari, echoes of a dualistic worldview have been preserved, in which an important place was occupied by faith in the deities of forces and natural phenomena, in the animation and spirituality of the surrounding world and the existence in them of a rational, independent, materialized being - the owner - a double (vodyzh), soul (chon, ?rt) ), spiritual hypostasis (shyrt). However, the Mari believed that the deities, everything around the world and man himself are part of the one God (T?? Yumo), his image.

Nature deities in popular beliefs, with rare exceptions, were not endowed with anthropomorphic features. The Mari understood the importance of man's active participation in the affairs of God, aimed at preserving and developing the surrounding nature, and constantly sought to involve the gods in the process of spiritual ennoblement and harmonization of everyday life. Some leaders of Mari traditional rituals, possessing heightened inner vision, through the effort of their will, could receive spiritual enlightenment and restore at the beginning of the 19th century the image of the forgotten one God T?? Yumo.

One God - the Universe embraces all living things and the whole world, expresses itself in revered nature. The living nature closest to man is his image, but not God himself. A person is able to form only a general idea of ​​the Universe or its part, on the basis and with the help of faith, having cognized it in himself, experiencing a living sensation of the divine incomprehensible reality, passing through his own “I” the world of spiritual beings. However, to fully understand T?? Osh Kugu Yumo - the absolute truth is impossible. The Mari traditional religion, like all religions, has only approximate knowledge of God. Only the wisdom of the Omniscient embraces the entire sum of truths within itself.

The Mari religion, being more ancient, turned out to be closer to God and absolute truth. There is little influence of subjective aspects in it, it has undergone less social modification. Taking into account the perseverance and patience in preserving the ancient religion transmitted by the ancestors, dedication in observing customs and rituals, T?? Osh Kugu Yumo helped the Mari preserve their true religious ideas, protected them from erosion and thoughtless changes under the influence of all kinds of innovations. This allowed the Mari to maintain their unity, national identity, survive under the conditions of social and political oppression of the Khazar Khaganate, Volga Bulgaria, the Tatar-Mongol invasion, the Kazan Khanate and defend their religious cults during the years of active missionary propaganda in the 18th - 19th centuries.

The Mari are distinguished not only by their divinity, but also by their kind-heartedness, responsiveness and openness, their readiness to come to the aid of each other and those in need at any time. The Mari are at the same time a freedom-loving people who love justice in everything, accustomed to living a calm, measured life, like the nature around us.

The traditional Mari religion directly influences the formation of the personality of each person. The creation of the world, as well as man, is carried out on the basis and under the influence of the spiritual principles of the One God. Man is an inextricable part of the Cosmos, grows and develops under the influence of the same cosmic laws, is endowed with the image of God, in him, as in all of Nature, the physical and divine principles are combined, and kinship with nature is manifested.

The life of every child, long before his birth, begins in the celestial zone of the Universe. Initially, it does not have an anthropomorphic form. God sends life to earth in materialized form. Together with man, his angels-spirits - patrons - develop, represented in the image of the deity Vuy?mbal yumo, the bodily soul (chon, ya?) and doubles - figurative incarnations of man?rt and syrt.

All people equally possess human dignity, strength of mind and freedom, human virtue, and contain within themselves the entire qualitative completeness of the world. A person is given the opportunity to regulate his feelings, control his behavior, realize his position in the world, lead an ennobled lifestyle, actively create and create, take care of the higher parts of the Universe, protect the animal and plant world, the surrounding nature from extinction.

Being a rational part of the Cosmos, man, like the constantly improving one God, in the name of his self-preservation is forced to constantly work on self-improvement. Guided by the dictates of conscience (ar), correlating his actions and deeds with the surrounding nature, achieving the unity of his thoughts with the co-creation of material and spiritual cosmic principles, man, as a worthy owner of his land, with his tireless daily work, inexhaustible creativity, strengthens and zealously runs his farm, ennobles the world around him, thereby improving himself. This is the meaning and purpose of human life.

Fulfilling his destiny, a person reveals his spiritual essence and ascends to new levels of existence. Through self-improvement and the fulfillment of a predetermined goal, a person improves the world and achieves the inner beauty of the soul. The traditional religion of the Mari teaches that for such activities a person receives a worthy reward: he greatly facilitates his life in this world and his fate in the afterlife. For a righteous life, deities can endow a person with an additional guardian angel, that is, they can confirm the existence of a person in God, thereby ensuring the ability to contemplate and experience God, the harmony of divine energy (shulyk) and the human soul.

A person is free to choose his actions and actions. He can lead his life both in the direction of God, the harmonization of his efforts and aspirations of the soul, and in the opposite, destructive direction. A person’s choice is predetermined not only by divine or human will, but also by the intervention of the forces of evil.

The right choice in any life situation can be made only by knowing yourself, balancing your life, everyday affairs and actions with the Universe - the One God. Having such a spiritual guideline, a believer becomes a true master of his life, gains independence and spiritual freedom, calmness, confidence, insight, prudence and measured feelings, steadfastness and perseverance in achieving his goal. He is not disturbed by life's adversities, social vices, envy, selfishness, selfishness, or the desire for self-affirmation in the eyes of others. Being truly free, a person gains prosperity, peace of mind, a reasonable life, and protects himself from any encroachment by ill-wishers and evil forces. He will not be frightened by the dark tragic sides of material existence, the bonds of inhuman torment and suffering, or hidden dangers. They will not prevent him from continuing to love the world, earthly existence, rejoicing and admiring the beauty of nature and culture.

In everyday life, believers of the traditional Mari religion adhere to such principles as:

* constant self-improvement by strengthening the inextricable connection with God, his regular involvement in all the most important events in life and active participation in divine affairs;
* focus on ennobling the surrounding world and social relations, strengthening human health through the constant search and acquisition of divine energy in the process of creative work;
* harmonization of relations in society, strengthening collectivism and cohesion, mutual support and unity in upholding religious ideals and traditions;
* unanimous support of your spiritual mentors.
* the obligation to preserve and transfer to subsequent generations the best achievements: progressive ideas, exemplary products, elite varieties of grain and livestock breeds, etc.

The traditional religion of the Mari considers all manifestations of life to be the main value in this world and calls for the sake of preserving it to show mercy even towards wild animals and criminals. Kindness, good-heartedness, harmony in relationships (mutual assistance, mutual respect and support for friendly relations), respect for nature, self-sufficiency and self-restraint in the use of natural resources, the pursuit of knowledge are also considered important values ​​in the life of society and in regulating the relationship of believers with God.

In public life, the traditional Mari religion strives to maintain and improve social harmony.

The Mari traditional religion unites believers of the ancient Mari (Chimari) faith, admirers of traditional beliefs and rituals who have been baptized and attend church services (marla faith) and adherents of the “Kugu Sorta” religious sect. These ethno-confessional differences were formed under the influence and as a result of the spread of the Orthodox religion in the region. The religious sect “Kugu Sorta” took shape in the second half of the 19th century. Certain inconsistencies in beliefs and ritual practices that exist between religious groups do not play a significant impact in the daily life of the Mari. These forms of traditional Mari religion form the basis of the spiritual values ​​of the Mari people.

The religious life of adherents of the traditional Mari religion takes place within the village community, one or more village councils (lay community). All Mari can take part in all-Mari prayers with sacrifice, thereby forming a temporary religious community of the Mari people (national community).

Until the beginning of the 20th century, the Mari traditional religion acted as the only social institution for the cohesion and unity of the Mari people, strengthening their national identity, and establishing a unique national culture. At the same time, folk religion never called for artificially separating peoples, did not provoke confrontation and confrontation between them, and did not assert the exclusivity of any people.

The current generation of believers, recognizing the cult of the One God of the Universe, is convinced that this God can be worshiped by all people, representatives of any nationality. Therefore, they consider it possible to attach to their faith any person who believes in his omnipotence.

Any person, regardless of nationality and religion, is part of the Cosmos, the Universal God. In this respect, all people are equal and worthy of respect and fair treatment. The Mari have always been distinguished by religious tolerance and respect for the religious feelings of people of other faiths. They believed that the religion of every people has the right to exist and is worthy of reverence, since all religious rites are aimed at ennobling earthly life, improving its quality, expanding the capabilities of people and contributing to the introduction of divine powers and divine mercy to everyday needs.

A clear evidence of this is the lifestyle of adherents of the ethno-confessional group “Marla Vera”, who observe both traditional customs and rituals and Orthodox cults, visit temples, chapels and Mari sacred groves. They often conduct traditional prayers with sacrifices in front of an Orthodox icon specially brought for this occasion.

Admirers of the Mari traditional religion, respecting the rights and freedoms of representatives of other faiths, expect the same respectful attitude towards themselves and their religious actions. They believe that the worship of the One God - the Universe in our time is very timely and quite attractive for the modern generation of people interested in spreading the environmental movement and preserving pristine nature.

The traditional religion of the Mari, including in its worldview and practice the positive experience of centuries of history, sets as its immediate goals the establishment of truly fraternal relations in society and the education of a person of an ennobled image, protects itself with righteousness and devotion to a common cause. It will continue to defend the rights and interests of its believers, protect their honor and dignity from any encroachment on the basis of the legislation adopted in the country.
Popov N.S., Tanygin A.I. "Yumyn y?la" ("Fundamentals of traditional Mari religion")

Posharyme (poshartysh) is a type of damage that causes loss of strength, general malaise, and takes away the ability to resist. There are 12 varieties of posharyme. One of the conspiracies for guidance:

When he can lift and place a pine tree that has fallen and lain for 77 years, only then may he be able to lift his body!
When he can lift and set up an oak tree that has fallen and lain for 77 years, only then may he be able to lift his body!
When he can lift and place a ridge that has lain for 77 years, only then may he be able to lift his body!

Conspiracy to remove posharyme:

When the heretic sorcerer can make a red ball out of the morning sun and play with it, tossing it, only then may he be able to spoil N.! Ugh!
When the heretic sorcerer can make a white ball out of the dinner sun and play with it, tossing it, only then may he be able to spoil N.! Ugh!
When the heretic sorcerer can make a black ball out of the evening sun and play with it, only then may he be able to spoil N.! Ugh!
When the heretic sorcerer can cut the fluff of an old queen bee, spin a white thread from it, sew white clothes, put them on, go out and stand in front of 77 different nations, only then may he be able to spoil N.! Ugh!
When the heretic sorcerer can cut the fluff of a young queen bee, spin a white thread from it, sew white clothes, put them on, go out and stand in front of 77 different nations, only then may he be able to spoil N.! Ugh!
When the heretic sorcerer can make the lightning stop flashing, let him only then be able to spoil N.! Ugh!
When the heretic sorcerer can make the thunder stop thundering, let him only then be able to spoil N.! Ugh!
When the heretic sorcerer can make the cloud stop floating, let him only then be able to spoil N.! Ugh!
When the heretic sorcerer can stop 77 different springs from flowing, let him only then spoil N.! Ugh!
When the heretic sorcerer can make the hurricane blow without ceasing, let him only then be able to spoil N.! Ugh!
When the heretic sorcerer can make it impossible for 77 different birds to fly away from the water, let him only then be able to spoil N.! Ugh! Ugh! Ugh!

After the above “separation” of the “poshartysh” damage, one of the “dissolution” spells (shulymo) is read, for example:

As the morning dawn melts, let it melt in the same way (...)
As the evening dawn melts, let it melt in the same way (...)
As the morning fog melts, let it melt in the same way (...)
As the evening fog melts, let it melt in the same way (...)
As the morning dew melts, let it melt in the same way (...)
As the evening dew melts, let it melt in the same way (...)
As the morning frost melts, let it melt in the same way (...)
As the rainbow melts, let it melt in the same way (...)
Just as foam melts on water, let it melt in the same way (...)
Just as foam melts on honey, let it melt in the same way (...)
Just as foam melts on butter, let it melt in the same way (...)

“Shulyme” conspiracies are spoken after “separation” (sh?rymo), they are universal, instead of “(...)” we insert what needs to be dissolved - damage, the evil eye, illness (or the strength of the enemy’s body, arms, legs, of course, after the appropriate conspiracy).

CALL
Salt is heated in a frying pan, the plot is read:

Its a condymo.

Kugu tul, nimo dech tale ulat! Tide shinchal shўrash kuze pudeshtesh, tight pudeshtyn tolzho! Tul Ava, Tul Acha, Tylze Ava, Tylze Acha, Shўdyr Ava, Shўdyr Acha, shkendan pisylykta dene N. kondyza! Kugu omsam pochyn, kum castle shalalten ik kas, ik yud, ik kechyval kugu omsam pochyn, kugu kapkam pochyn, kugu sea vud pokshelen ik kugu tumo. Tormakshe food iya-shamych, yolda den kaen, tўkda den tўken, pochda den luppshen N. kondyza!
Tul Ava, Tul Acha, Tylze Ava, Tylze Acha, Shўdyr Ava, Shўdyr Acha, shkendan pisylykta dene N. kondyza my dekem ik minuteishto, ik secondsshto shinchen-shinchashyzhe, shogal-shogashyzhe erykym ida pu!

“Great fire, you are the strongest! As this salt cracks, let N. come to me with a crash! Mother of Fire, Father of Fire, Mother of the Moon, Father of the Moon, Mother of the Star, Father of the Star, as soon as possible, as soon as you can, bring N to me!
Break three locks, open the big door, go one evening, one night, one day. Behind the big door, behind the big gate, in the middle of the big sea stands a big oak tree. Devils sitting on all the snags, walk with your feet, push with your horns, whip with your tails, bring N to me!
Mother of Fire, Father of Fire, Mother of the Moon, Father of the Moon, Mother of the Star, Father of the Star, as soon as possible, as soon as you can, bring N to me, in one minute, in one second! Don’t let him sit or stand in peace for one minute, not one second!”

Mari conspiracies.

In Mari magic, conspiracies are considered the main method of influence. Sorcerers say that a conspiracy concentrates energy, it is energy itself. The conspiracy in Mari is called Yu “energy”. Sometimes the conspiracy is called sh?vedysh “what is spat out”, sh?vedysh yu - “spitted out energy”, since the person speaking at the end of the phrase exhales sharply, as if he is spitting out air; From the outside it looks like spitting.
A conspiracy creates a psychological imaginary connection between a person and various objects of his interest. By conspiracy, people consciously or intuitively change themselves and through themselves the world around them. The leading component of the conspiracy is the image, the imagination. The best time for charming is the morning and evening dawns. It is advisable for both the healer and the patient to carry out treatment (removal of the evil eye, damage) on an empty stomach. The charmed water or other object cannot be heated, boiled, placed in hot water, or in a fire, otherwise the energy will evaporate. The charmed water or salt or other object should also not be kept near open water, since water absorbs the energy of the spell. Therefore, when a charmed object is carried across a river, lake, or other bodies of water, it must be placed on the head or hidden under the left armpit, isolating it from open water.
The conspiracy is most often performed in 4 poses:
1. The speaker holds a knife or scissors in his hand, which he points at the object being charmed, and with both feet steps on a knife or other object with a sharp blade (axe, saw, sickle, scythe, etc.)
2. The speaker holds a knife or scissors in one hand, which he points at the object being charmed, and a broom in the other hand. A broom means that it is used to sweep away diseases and damage.
3. Steps on a broom with both feet, holding a knife or scissors.
4. There is a knife or scissors in your hand, there is nothing under your feet.
Having taken the necessary position, before speaking, they must call on assistants, who are called witnesses (tanyk). The calling of assistants is called tanyktaryme (tanyktarash “to make a witness”). This is done in order to fill yourself with strength (energy). For light, non-energy-consuming rituals, tanyktarym is not performed.
Sorcerers who adhere to the Mari religion call for help from the Mari gods, various animals, birds, trees, clouds, stars, etc. The Mari healing spells themselves consist of two parts: separation and dissolution.
1. Branch (sh?rtysh). This is the main part of the conspiracy, separating evil spells and spirits from the body and aura of a person.
2. Dissolution (shultysh). The separated spells and spirits are dissolved and turned into nothing. If this is not done, they will re-enter the patient, the ritual will be useless.
Instead of dissolving, sometimes they make a return “p?rtyltysh, p?ryktysh” if it is known who made the spell and damage or it is known where the spirits came from.
Having completed the spell, the healer thrusts the knife into the floor with a flourish or, raising his hand up, releases the knife from his hand so that its tip pierces the floor. At the same time, mentally or out loud he says: “Let it stick into the sorcerer’s heart-liver” (Loktyzyn sh?myshkyzh?-mokshishkyzho keriltshe) or “I’ll stick it into the evil spirit” (Osal muzhysh keram).
When speaking, special breathing and thinking techniques are used.
The main thing here is continuous, very fast, even unintelligible, speech and the continuous creation and alternation of mental images (pictures). Breathing when speaking is different from normal breathing. If during normal breathing a person pronounces words only while exhaling, then when speaking, words are spoken continuously and continuously both during inhalation and exhalation and in pauses between inhalation and exhalation, and breathing is carried out simultaneously through the nose and mouth. This is only possible when pronouncing words in a whisper or mentally.
Conspiracies are pronounced in a very quick whisper, breathing is rhythmic, without delays or pauses. Having completed the phrase, they blow sharply on the object being enchanted, draw a cross over it, as if closing it with a lid, so that the energy does not escape from the object.
In charming, the whole ritual is important: the words, the rhythm, the breathing, the creation of mental images, and what objects are used. There is nothing superfluous here, everything must be done as required by the ritual.
The qualities of the person who carries out the conspiracy are important. Not all people have a conspiracy. First of all, he must have a gift (talent). Such a gift is given either from God or from deceased healers at the moment when a person is in an unconscious state, in clinical death, and his soul visits the world of the dead. To acquire a gift, a person must “die” and “resurrect,” which is reminiscent of the formation of a shaman among the Siberian peoples.
Other requirements for the speaker:
1. a person must have all teeth. If there are not enough teeth, then this deficiency is overcome by saying before the spell, “I speak with steel teeth,” “I chew the disease with steel teeth,” etc., and during the spell one must stand on a sharp iron object;
Ovda-Mari witch.

“Look at me: I am an ovada. I am mad and I am wise, I am an old woman and I am a maiden, I live although I am dead. My hair is the wind, my eyes are the night, there is no blood in my heart, my soul is empty. Not living, but not perishable either. I am ovada and song is my word, and my eyes do not know tears. My lips are screaming for blood. My fingers require pain. My hair is the roots of a tree, my dress is the darkness of the night. I am ovada and I am free, I am ovada and I am a slave” (from the Finno-Ugric epic) Ovda - this name is known in our region even to those who do not know a single word in Mari. With the eerie image of a decrepit and ruthless old woman, impressionable mothers have frightened little children since childhood, pinning a pin on the inside of their clothes to ward off a bad word or glance, and with a whistling whisper full of horror they persuade their children to avoid little crooked old women on the streets (at least - don't look them in the eyes). Even in ancient times, the Slavic tribes, who lived side by side with the ancestors of the modern Mari, Mordovians, Komi, Udmurts, Sami, Khanty, Mansi and, partly, Chuvash (the people of the Turkic linguistic group with 2/3 Finno-Ugric traditions and customs), knew that their neighbors have the mysterious power of nature: they know how to lure an animal, conjure blood, brew a love potion, and know various herbs and roots. “Chud white-eyed” - this is what the Pomors called their short and thin-boned neighbors, who had a characteristic light-light gray (“watery”) eye and hair color. “Chud” - that is, a wonderful, magical people, and therefore dangerous, like everything else and incomprehensible. And in the legends and tales of the Mari themselves there is reason for such fears. One of the most striking characters is Ovda/Ovada. She is somewhat akin to the Russian Baba Yaga. In the cultural tradition, this is a crazy old woman, foaming at the mouth, who rushes naked at night with tufts of hair and sagging breasts on a wild horse, kidnapping babies for their blood and casting spells on “red maidens” and “good fellows.” In later folk beliefs, this is a lonely old woman living on the outskirts of a village or in an abandoned village, whose age goes back centuries (“When my grandmother was still a little girl, She was already as old as the world” - this is what a famous Mari man once told the author artist Ivan Yamberdov about one he knows, Ovda, from the Kilemar region of the republic). Usually Ovda specializes in inducing damage and the evil eye, but she is also capable of removing an unborn fetus from the mother’s womb and casting a love spell or lapel. They approach her secretly, under the cover of darkness, since her patron is Keremet himself (the Mari devil). Of course, she can help during childbirth and heal, but the nature of her knowledge is such that for every good deed she must do three evil ones (Wow! What an interesting “balance” - it seems like you don’t want to, but you need to!). She does not take money for her atrocities, and, of course, she will not refuse gifts, but by turning to her, a person pledges his own soul - no more and no less. There is an opinion that Ovda from time to time takes the form of a beautiful young girl, arousing an irresistible sexual attraction in any man, but at the most crucial moment, she turns into a creepy old woman, sucking all the juices and vitality from her random lover (remember the “fire maiden” or else the “fire” from Bazhov’s Ural tales and the age-old fears of men will dissolve in an insatiable femme fatale). It is believed that before her death, Ovda must definitely transfer her GIFT (namely a gift, and nothing else) and “evil” fate to some woman, or even better to an innocent girl, certainly taking her hand. And knowledge and skills, they say, will come later by themselves. Ovda’s departure into another world is difficult, she suffers for a long time and terribly, and pays for her own and others’ sins and witchcraft. And she will not die until she either touches the future heiress, or until her frightened neighbors break a hole in the roof of her house, otherwise her “black” soul will not leave her body. Until now, in almost every Mari village they will tell you where the local Ovda lives and will even show you the way for a reasonable fee. The most “kind grandmothers” live in the Sernur and Kilemar regions of the region. Although it has long been known that any witchcraft induced by Ovda is a double-edged sword. Yes, it will give results, but there will be no happiness from it: a child born to a barren woman will grow up to be a drug addict, a person cured of cancer will die in a year, for example, under the wheels of a train, and a bewitched man will become drunk. But some still think the price is worth it. God be their judge! Comment: I spoke with a lady who was born in a remote Mari village. She said that her grandmother told her that the widow is a forest spirit, her legs and arms are turned the opposite way in relation to her body (that is, with her heels and elbows forward. The widow is not a person.

Mari magic

Mari magic is a current topic for our region, as is the magic of Chuvashia, the Kirov region and Mordovia. Indeed, very little has been written about it; most do not own a computer and usually knowledge is not transmitted in a “printed publication.” Mari magic, the magic of the earth, is one of the strongest forces, no matter how they call it rustic, they did not treat it with a touch of half-contempt, the wave of newly minted psychics and cosmoenergeticists who had read magical literature considered it a simpleton. In principle, it is the same Voodoo magic of our region. Naturally, we are more accustomed to reading everything foreign. One example of Mari magic: a granny sitting on the rubble of her house, a cheap round mirror in a canvas potato sack, her half-closed eyes and a quiet, unintelligible whisper. There are very few psychics who can stop the death of a person whose life and health it takes. It's not a scary start. Many Mari never accepted Christianity, remaining children of forest owners. Usually all the villagers know - this grove is good, this one is evil. Here you ask for good, here you ask for evil. The power of the grove is reasonable, close to the complete materialization of the reality of the request, at the same time powerful, resourceful, worldly, cunning, like any of us is a rational thinking organism. For example, a guy telling a girl “I love you” is one thing. A guy says “I love you” to a girl in a grove, practically this is a rite of engagement, a rite of obligation, which, in the event of his refusal, carries with it a list of very serious problems, because... The grove is like an altar, and it can be very problematic to debunk it. In the common people this will again be called damage, in reality it is a punishment for failure to fulfill obligations. In society, ignorance of the laws also does not exempt one from responsibility. But at the same time, despite its rigidity, however, like any other system, it is just as reasonable and has the other side of the coin. If the sorcerer has the right of access, knows the laws quite clearly and follows them, without destroying everything left and right (while destroying himself and the client first), piling up a clump of notorious enemies and damage that in reality does not exist, he follows the path of not the consumer - this it is always possible to send strength home. It goes away slowly, over 5-7 days, “leaks out” - that’s what I would call it, and what’s most interesting is that it doesn’t return back to this person. And if the same sorcerer persistently tries to send her back, the sorcerer and the customer are punished, up to and including death, at which point the owner of the grove himself initiates justice, like any owner, for abuse of power and failure to comply with his decision.

Mari magic is earth magic. Today I would like to try to describe some characteristic symptoms of the manifestation of the work of Mari magic. The first symptoms: weakness, pain under the shoulder blade the size of a five-kopeck coin. Increased sweating (usually cold sweat), hand cramps (if picked up). Leg cramps - especially at night. In men, there is complete apathy towards sexual life. In women, the menstrual cycle jumps, right up to its complete cessation. The most effective field of destruction is still up to the waist, where the field of the earth has great strength for the average person. Many people have probably often noticed people who like to squat. This is really a different topic. Boils and flashes of greed to the point of paranoia in a completely good-natured and non-greedy person, unexpected actions when a husband suddenly leaves home and tries to pick up a chicken from the refrigerator, that’s all Chuvashia, but quite often this is done in Mari magic.

Admirers of the Mari religion recognize One God; Osh Kugu Yumo and nine of his assistants (manifestations), read a prayer three times annually, take part in collective or family prayer once a year, conduct family prayer with sacrifice at least seven times during their lives, regularly hold traditional funerals in honor of deceased ancestors , observe Mari holidays, customs and rituals.

History of the emergence of the Mari Religion.

Before the spread of monoestic teachings, the Mari revered many gods known as Yumo, while recognizing the primacy of the Supreme God (Kugu Yumo). In the 19th century, the image of the One God was revived; Osh Kugu Yumo (One Light Great God). The One God (God is the Universe) is considered to be the eternal, omnipotent, omnipresent and all-righteous God. He manifests himself in both material and spiritual guise, appearing in the form of nine deity-persons. These deities can be divided into three groups, each of which is responsible for:

Calmness, prosperity and empowerment of all living things - the god of the bright world (yumo), the life-giving god (Ilyan yumo), the deity of creative energy (Agavairem yumo);

Mercy, righteousness and harmony - the god of fate and predestination of life (Prysh yumo), the all-merciful god (Kugu Serlagysh yumo), the god of harmony and example (Mer yumo);

All-goodness, rebirth and inexhaustibility of life - the goddess of birth (Shochyn Ava), the goddess of the earth (Mlande Ava), the goddess of abundance (Perke Ava).

Osh Kugu Yumo is the source of being. Like the universe, the One Light Great God is constantly changing, developing, improving, involving in these changes the entire universe, the entire world around us, including humanity itself. From time to time, every 22 thousand years, and sometimes earlier, by the will of God, the destruction of some part of the old and the creation of a new world occurs, accompanied by a complete renewal of life on earth.

The last creation of the world occurred 7516 years ago. After each new creation of the world, life on earth improves qualitatively, and humanity changes for the better. With the development of humanity, there is an expansion of human consciousness, the boundaries of world- and God-perception are expanded, the possibility of enriching knowledge about the universe, the world, objects and phenomena of the surrounding nature, about man and his essence, about ways to improve human life is facilitated.

Among the Mari, echoes of a dualistic worldview have been preserved, in which an important place was occupied by faith in magic, in the animation and spirituality of the surrounding world and the existence in them of a rational, independent, materialized being - the owner - a double (vodyzh), soul (chon), spiritual hypostasis (shyrt) . However, the Mari believed that deities, everything around the world and man himself are part of the one God (Yumo), his image.

Nature deities in popular beliefs, with rare exceptions, were not endowed with anthropomorphic features. The Mari constantly sought to involve the gods in the process of spiritual ennoblement and harmonization of everyday life. Some leaders of Mari traditional rituals, possessing heightened inner vision, with the help of Mari magic, through the effort of their will, could receive the spiritual enlightenment of the one God Yumo.

The Mari religion (magic), being more ancient, turned out to be closer to God and absolute truth. There is little influence of subjective aspects in it. Taking into account the perseverance and patience in preserving the ancient religion transmitted by the ancestors, dedication in observing customs and rituals, Osh Kugu Yumo helped the Mari preserve true religious ideas, protected them from erosion and thoughtless changes under the influence of all kinds of innovations. This allowed the Mari to maintain their unity, national identity, survive under the conditions of social oppression of the Khazar Kaganate, Volga Bulgaria, the Tatar-Mongol invasion, the Kazan Khanate and defend their religious cults during the years of active missionary propaganda in the 18th - 19th centuries.

The life of every child begins in heaven long before his birth. Initially, it does not have an anthropomorphic form. God sends life to earth in materialized form. Together with man, his angels-spirits - patrons - develop, represented in the image of the deity Vui mbal yumo, the bodily soul (chon) and doubles - the figurative incarnations of man, rt and syrt.

The Mari religion teaches that a person, acting righteously, receives a worthy reward: he greatly facilitates his life in this world and his fate in the afterlife. For a righteous life, deities can endow a person with an additional guardian angel, thereby ensuring the ability to contemplate and experience God, the harmony of divine energy (shulyk) and the human soul.

A person is free to choose his actions and actions. He can lead life both in the direction of God and in the opposite, destructive direction. A person’s choice is predetermined not only by divine or human will, but also by the intervention of the forces of evil.

The Mari religion considers all manifestations of life to be the main value in this world and calls for the sake of its preservation to show mercy even towards wild animals.
In public life, the traditional Mari religion strives to maintain and improve social harmony.

The Mari religion unites believers of the ancient Mari (Chimari) faith, admirers of traditional beliefs and rituals who have been baptized and attend church services (Marla Vera) and adherents of the religious sect “Kugu Sorta”. These ethno-confessional differences were formed under the influence and as a result of the spread of the Orthodox religion in the region. The religious sect “Kugu Sorta” took shape in the second half of the 19th century. Certain inconsistencies in beliefs and ritual practices that exist between religious groups do not play a significant impact in the daily life of the Mari. These forms of the Mari religion form the basis of the spiritual and magical values ​​of the Mari people.

The religious life of adherents of the Mari religion takes place within the village community, one or more village councils (lay community). All Mari can participate in all-Mari prayers with sacrifice, thereby forming a temporary religious community of the Mari people (national community)

.

Until the beginning of the 20th century, the Mari religion acted as the only social institution for the cohesion and unity of the Mari people, strengthening their national identity, and establishing a unique national culture. The current generation of believers, recognizing the cult of the One God of the Universe, is convinced that this God can be worshiped by all people, representatives of any nationality. Therefore, they consider it possible to attach to their faith any person who believes in his omnipotence.

Admirers of the Mari religion, respecting the rights and freedoms of representatives of other faiths, expect the same respectful attitude towards themselves and the religious (magical) actions performed. They believe that the worship of the One God - the Universe in our time is very timely and quite attractive for the modern generation of people interested in spreading the environmental movement and preserving pristine nature.

The Mari religion will continue to defend the rights and interests of its believers, protect their honor and dignity from any encroachment on the basis of the legislation adopted in the country.

Rituals, prayer meetings and mass prayers, depending on the significance and status (family, community, district, general, etc.), are initiated and carried out either by individual members of the community, or by decision of the entire community or its elders, and, if necessary, in agreement with other communities or their elders. An important part of their implementation is magical illumination or sacrifice, carried out in various forms and accompanied by special prayers and spells. The following items are blessed and donated: food, poultry, livestock or money.

Prayer meetings and mass prayers are held in accordance with the traditional calendar, which the community establishes according to tradition and internal agreement. The calendar necessarily takes into account the position of the moon and then the sun.

The family is the basis of human society, one of the foundations of human existence and society. Marriage is recognized as sacred and its dissolution is condemned. The most important is the relationship between generations - the veneration of elders on the part of young people and the absolute responsibility of elders for the upbringing of new generations. Marriage with people of other faiths is not condemned in religious canons and depends entirely on the opinion of the person himself, his parents and family.

There are no restrictions on the marriage of a clergyman, except in cases where he himself imposes such a vow.

This attitude is responsible for the exceptional power of the Mari love spell.

An important part of personal development is participation in the life of the community through participation in its work and religious life. Participation in magical life is not limited to attending prayers, but also actively participating in their organization, conducting rituals and ceremonies through direct performance of duties and obedience to elders. It is important for a follower of the Mari Traditional Religion to master both the forms and content of religious rituals, as well as the rules of conduct accepted in the community and stipulated in prayers and speeches accompanying the rituals.

The system of strong veneration of mothers by sons, the husbands in this family are also in strong dependence and subordination. The ritual is simple, to the point of disgrace, sons from childhood and husbands from the first days of marriage are drunk with their urine, periodically and regularly. The effect and result is amazing. Love spells I'm sorry, for such a "dirty top" on menstrual blood and dead water they rest as if they were not wealthy and in comparison with this system they look like failures... It should be noted that as long as there is no opposition to this system, the man is healthy and quite promising, like an ordinary normal person, like each of us.

In Mari magic, almost most of the work is carried out on transfers, transfers, etc. Everything that is at hand is used: ash, firebrand, eggs, water. There is a very interesting ritual so as not to be fired from work. Take two pine cones are read to the client and his immediate superior, fastened together with molten wax, in some places tied tightly and repeatedly with red thread, and placed in a secluded place. Despite the apparent naivety and simplicity of the rituals, the results are quite effective.

About 15 years ago I had an incident that I still remember. No matter how they say that all Mari are pagans. 95% of the population are Orthodox, baptized. And excuse me, the effect of magic is actually weakened. There is a small percentage who are truly pagans.
This is the percentage that I had to get involved with at one time. The girl was getting ready to get married, they came to make a match. At the same time, one of the “compassionate” neighbors planted a well-read firebrand. We didn’t have time to sit down at the table, didn’t have time to drink or eat. A scandal began with a fight in which the BRIDE stabbed the groom. This bride was my client. That’s the naivety of magic. In Zvenigorod, for example, there is a general passion for working on water. Under Maple Mountain they prefer ash.

Basically, in linings, underlays, overlays, overlays, etc. everything goes, starting from the husks of seeds, moss, eggs, adding water from a dead person or simply from a sick person in order to transfer the disease to another person. Millet, firebrands, ash work very well. The magic of the Mari and Chuvashia is fully adapted to everything , what is at hand in everyday life. Hair, nails, etc. I know a woman who bets people money on cockroaches. You know, it works and it’s really normal, they are first read and buried in the ground in a jar, the procedure is repeated several times. Mari, for example, they really like to read and sew damage into the seams of pillows, the main thing is when they have time. They like to work on pins and needles. Chuvash magic is very widespread in throwing woven knots into someone else's house, knot to knot.. All linings and throws are usually recommended if it is metal with a recitation, place it in salt water before throwing it away. Read off the combustible material and burn it. I recommend it to my clients, bring it to me and send it back through the cemeteries.

I would like to raise a question. Almost always all linings, etc. have a goal orientation. And when they say that another person stepped, took or ate. This should not work, because he was not the object of the work and the order. True, this does not always happen as we would like. First, in any case, the work is dispersed into the environment. Any well-read, made, poured system in the physical world is in any case not located in a closed space. Second, by similar in principle, attracts like. A person with the same sins or problems turned out to be at the wrong time at the wrong hour. The effect of damage is weakened, but it begins to be present. Third, family ties: son-father, mother-daughter. I had a case when a drunk friend of a mother, a girl client, whom the mother and daughter were escorting home after a party. Offended by something in a drunken delirium, she began to curse her friend, and her friend’s daughter led her by the arm. The curse passed, the mother was drunk, at least she , that. It touched upon a family connection, mother-daughter. From that moment on, the girl received epilepsy syndrome. The epilepsy itself did not fully go away, but the syndrome with seizures entered and was firmly established. After working with the girl, that woman died, but the syndrome and I She was filmed for several more months after that.

This is how religions arose. From the point of view of physics, this is even somehow explained by the fact that certain prayers increase in strength from their repeated repetition from decade to decade.

Places of power or places of prayer also arose - old churches, former temples and other things of the same kind.

Both from the point of view of history and religious studies, and simply out of human curiosity, any religion is interesting. But there are also forces that people are accustomed to turning to, moreover, with which they, in their opinion, can interact. In this case we are talking about magic. Everyone, if they don’t know, has at least heard that this is an appeal to the forces of evil or good, respectively, black or white magic. But there is magic of the elements, individual spirits and other things, because the concepts of good and evil are generally conditional in the magical understanding.

A rather interesting example in its originality, as well as its ancient history, is Mari magic. The Mari are one of the most ancient peoples to inhabit the earth. Initially, they honored many gods, calling them all Yumu, but there was also a supreme, so to speak, god of all gods, whom they called Komu Yumu. All these deities are divided in the understanding of the people into three groups and each group has its own sphere of action.

Thus, Mari conspiracies for prosperity, fertility and generally peace coupled with well-being should be addressed to Yulyan Yumo - the life-giving god, Agavirem Yumo - the god of everything creative. These are the gods of the light elements.

If one of the Mari is at a crossroads in a life situation, he is faced with a difficult choice and he is at a loss, it is necessary to carry out rituals dedicated to the gods who are responsible for fate, for the passage of time and for luck. Mari rituals to help in making a decision and resolving a difficult situation are addressed to Prysh Yumo and Mer Yumo, who is their god of harmony. You can also ask for help from the god of all mercies and goodness, whose name is Kugu Sergalysh.

Mari magic is special in that its rituals supposedly allow you to choose, not only the gender, the fate of your child even before his birth. True, not everyone can ask for this, but only initiates. However, the entire population transmits requests of this kind through them. As a rule, this is a request that the child be pious or modest, less often, that he be endowed with some abilities and skills. The Mari religion says that the fate of every child is written in heaven long before he is born. Once the child is born, little can be changed. This statement is a kind of echo of the time when people considered themselves helpless and completely dependent on the gods. This made it easier to explain failures, accidents and other unfavorable circumstances. This is, in fact, a property of all ancient religions. As with all types of magic, whoever asks for something pays the price.

So if you ask for something not good, the retribution will not only not keep you waiting, but will come doubly and very soon. Although it can wait and strike as punishment for the sins of life in the afterlife.

Nikandr Semyonovich, how do you feel about the fact that through magical actions a person can be sent “to the next world”?
- According to believers, this is quite possible.

- Does this happen?
- Happens.

We are sitting with the famous Mari ethnographer Nikandr Popov in one of the establishments in Yoshkar-Ola, drinking beer and talking about the worldview of the Mari.

- How serious is this?
- Very seriously. In this case, of course, one cannot exclude a random factor, a coincidence.
Every person also has a conscience that can torment him for what he said “wrong” or acted “wrong.” And this cannot be ruled out either.
But it also happens that when a person makes the wrong decision, deviates from all that is holy, he is punished for this not by human, but by some other, unknown force.

- How can one explain that practicing magic has become part of the way of life of many Mari?
- In general, only a small part of people practice magic. Meanwhile, for some reason it is believed that all Mari know magic techniques. This is not entirely true. Although it is reliably known that the Mari still maintain faith in magic.
Why do people turn to magic? In all likelihood, because in life they do not have other, more effective ways of achieving what they want, self-defense.
Turning to God for help or performing magical practices is an expression of the last hope for a miracle.
The Mari peasants constantly felt their dependence on the formidable natural elements. Risk and danger awaited them during hunting, fishing, and commercial activities.
Only by turning to God, the revered forces of nature, or performing magical acts, could a person, even in his imagination, count on success and believe in his security.
In Tsarist Russia, the Mari living on their land were officially considered “foreigners” and constantly felt their unequal position.
Due to ignorance of Russian laws, they, as a rule, had to constantly endure bureaucratic arbitrariness. For the same reason, they often lost litigation.
What could be done in such conditions? How could justice be achieved and the offender punished?
Only by turning to the gods, using magical actions for fair retribution!
The Mari had and continue to have the following custom: in order to punish a person who grossly violated generally accepted norms and thereby challenged society, people made a sacrifice in the grove and turned to the deities or spirits with a request to punish the culprit.
It was and is believed that soon after such prayer the guilty person begins to get very sick and dies...

- How do you separate the concepts of “religion” and “magic”?
- It is traditionally believed that religious prayers cannot be addressed to the forces of evil. By worshiping spirits, nature deities, and God, people hope to achieve universal prosperity. Through prayers, universal calm, peace, harmony, and happiness are achieved.
The Mari pray in the Grove for themselves, their relatives, loved ones, acquaintances, for the inhabitants of the surrounding villages and villages and for the entire Mari people, and even for people of other nationalities living in close proximity to them.
Magic is based on ideas about the supernatural abilities of a person to subjugate natural forces to his will, to force him to accomplish what he wants by performing magical actions.
It is not universal human interests that are expressed here, but personal, rather selfish ones.
Therefore, magical actions are carried out secretly, hidden from others. The one who commits such actions knows that he is not doing very well, turning to unknown, harmful forces, sticking out only his own interests.

- They say there is one God. Is there then a difference between praying in the Grove and in church?
- Of course, there is a difference. Every nation has its own Patron. Even though he is called the One God.
Look: the pagan tradition is a very ancient religion that was formed long before Christianity.
And this traditional religion gave impetus to the formation of other, so-called “class” religions. Including Christianity.
Their basis is very ancient: God, personifying nature, personifying the entire universe.
In different religions, the representative of this ancient God is seen differently. Islam, for example, sees in the face of Allah, Christians see in the face of Christ. Buddhists have Buddha.
You see, it's all the same thing. We say that the Mari worship the primal principle, and in other “world” religions that were formed in our era, they worship human teachers who presented new divine truths that made it possible to understand and realize the spiritual principle in conditions of changed social relations.

- Nikandr Semyonovich, what is the meaning of the Mari sacrificing domestic animals in sacred groves?
- This means that sacrifices are carried out with the aim of renewing the relationship between the revered deity and people.
People gathered for prayer, with their spiritual mood, faith, prayers offered to the deity, form, in the language of physics, a powerful spiritual (energy) field invisible to the eye and imperceptible to the human body, directed to the transcendental heights, allowing human life to be adjusted in unison with the rhythm of life of nature .
Believers call this establishing invisible contact with the divine Patron.
The sacrificial animal, according to the ideas of the Mari, is the personification of revered living nature. It is also located within the energy field formed in the grove, and therefore becomes part of the accumulated spiritual energy.
In addition, the soul of the sacrificial animal in the process of sacrifice, according to believers, passes into the power of the revered deity.

- What then is conveyed to God in the process of sacrifice?
- In the process of sacrifice, first of all, the soul is transferred to God - the embodiment of the image of the animal, as well as the personification of the vital forces of the animal: parts of the heart, liver, other organs, ligaments, cartilage, which are thrown into the fire as a special gift to the deities.
All parts of the animal remaining after the sacrifice are burned in the fire.
It is believed that fire can convey not only people’s requests, but also the sacrificed animal and its life force.
The victim appears in heaven safe and sound!

- Praying in the Grove: is it obligatory for the Mari? Or can you perform traditional rituals at home?
- Currently, prayers are held not only in the Sacred Groves, but also at home. In general, a person can pray anywhere if he is in a clean place.
Prayer in the Grove is different in that it is held with the participation of a large number of people. Joint prayers, according to the Mari, have a more effective influence. Prayers sent on behalf of the people reach God faster.
But the main thing, I still see, is that a person has a core, an understanding that he is the son or daughter of a people whom he watches over and who is helped by one or another Patron God!
For any person, be it an Orthodox believer or a believer of the Mari Traditional Faith, or another religion, if he believes in his God, he will always feel hope.
I hope that there is such a force behind him that will always help in any situation!

- At what age can you go to pray in the Sacred Grove?
- It is believed that one should go to the Grove to pray at a conscious age. It all depends on the person’s preparedness to participate in such an important event.
Since childhood, village children know how to slaughter geese, chickens, ducks and other domestic animals.
This is part of the agricultural culture. City children may not know all this.
But prayers are held without the sacrifice of domestic animals.

- Will the book for children “Fundamentals of Mari Traditional Culture” see the light of day?
- I believe that this will happen. Today there are no obstacles to this.

We have a myth that children who speak two languages ​​may have problems with the Russian language and it will allegedly be difficult for them to study anywhere in the future.
- This myth exists not only in Mari villages. All of Russia knows this myth. We have an “opinion” that in Russia, with a native language other than Russian, you will not achieve social success.
And in the world, for example, English is recognized as the international language, without knowing which it is difficult to secure your future.
Life itself forces us to learn Russian, English, and our native Mari languages.
In addition, people who speak two languages ​​since childhood, for example, Mari and Russian, have developed logic and thinking. They easily master English, Finnish, and other languages.
Hundreds of examples can be given to confirm this position!

- Nikandr Semyonovich, what will happen to the Mari in twenty years? Will the people survive?
- I believe in the future. First of all, why? So we say: the Mari are the kind of people who pray to God Yumo. If he prays to Yumo, he will keep it. Because we were formed, appeared as a people, precisely by the will of God. Without this, the people would not have formed. There would be Merya or Murom or Meshchera left. And the Cheremis would have disappeared.
But it turned out differently. The Cheremis remained, but other peoples disappeared.
Why? Because we had faith. If the faith continues, and in twenty years the faith will not disappear, that’s for sure - the Mari will remain!

- How can people survive in the era of globalization, when borders between states disappear?
- Without its own ideology, it is impossible for a people to survive in modern conditions.
The only core that can save a people from assimilation is religion and traditions.

- What about culture, songs, music?
- And they are very important. But religion provides more opportunities for unity, preservation of customs, traditions, and language. Without such a factor that unites the people, we can very quickly merge with other nations.

- What is the main work you have written in your fifty-eight years?
- I have written several books and more than one hundred and fifty articles. But I consider the book “Yumyn Yula”, written jointly with Alexander Ivanovich Tanygin, to be the most useful for the people.
I would also like to note the collection of prayers “Mari Kumaltysh Mut”.

- What are these prayers about?
- These are traditional prayers of the Mari, preserved from ancient times. They set forth the innermost aspirations and thoughts of the people, their bright faith in a peaceful, happy life.
Prayers give figurative ideas about the meaning of life, ideals, and values ​​of the spiritual unity of the people with God.
These are ordinary truths. How can a person save himself and ensure his future? These are, first of all, the principles on which all life is built.
At the heart of everything is the position that everything a person does is done according to the will of God!

- Nikandr Semyonovich, what would you wish to the readers of the newspaper “Mariskiy Mir”?
- Mari, if we want to live with dignity in the twenty-first century, to survive as a people in subsequent centuries, we need to learn, keep pace with life, move forward!
Mari people, learn!
But don’t forget who you are, what your name is, who your parents are, where you come from. Studying is not only about obtaining a higher education.
This includes the development, preservation and enhancement of what has been given to us over the centuries!

Yuri Yusupov

Ovda - Mari legends about witches