What did the Slavs sew clothes from? Slavic clothes. Ritual costume. Headwear and hairstyles

The tribute is also mentioned. Frankish Slavs paid in the ΙΧ-Χ centuries linen and linen 7, and near Sonnevald (near Lutskau in Luzhitsy) was found related to approximately ΙΧ-Χ centuries linen bag with cut silver.

Wool and woolen fabrics are also mentioned already in the oldest translations of the Bible and in Russian texts of the 11th century 8. Findings of the remains of woolen fabrics are quite frequent in the graves9. 5th-3rd centuries BC e. Concerning cannabis , then the Slavs borrowed this culture from the Scythians, who, although they used hemp mainly as a narcotic drug, but at the same time, undoubtedly, made it from its fibers and fabric, since we know from Herodotus that hemp fabrics were produced by the Thracians 10. In eastern Germany, hemp seeds are archaeologically attested by finds near Wilmersdorf already in the period preceding the beginning new era. In historical monuments hemp, along with flax, was mentioned among the Slavs for the first time only since the 11th century in the church charter of Prince Yaroslav (§ 24).

Fabrics and furs , as evidenced in the 10th century by a common source of the Persian geographer and Gardizi11, were the main material from which the Slavs made their own clothes. The main color of Slavic clothing was white. or, with insufficient bleaching, a gray tone. All colored fabrics, especially red , as well as various luxury colorful fabrics, Slavs received as a result of trade with other countries, primarily with Byzantium and the East. But such fabrics could be bought or bartered only princes or rich people.

Among the imported goods of the Slavs was silk, appeared at the end of the pagan period entered into the household of the Slavs, what the names confirm hedvab and in Harvatian: svila , which are ancient and common Slavic12.

ancient name forsilk - Serikcomes from the toponym Ser, Sur, Surashtra, that is, "a people living in a damp area." in Latin sericum - sericum - silk, sericus - sericus - silk, comes from the name of the people trading in silk Sera (Seres). Silk began to be called Seris wool, serica - serica - wool, and silkworm - Seris worm.

Silk in Old French Serge, sarge (Serge, sarge), in modern French- serge, serga - serge, serga, sargua, in Portuguese - sarja - sarja, in Spanish - serga - sarga, in Romanian - sarica - sarica - silk.
Silk in Old German - serge - sarsche(similar to the word "sari", "twill"), in modern German - side - Seide(related word: Sudak) . In Danish - sargie, sars - sargie, sars, in modern English - silk - silke, in swedish sage, sars, silke - sarge, sars, silke.
AT: silk, from Sanskrit - sioloc - sioloc, seolok - seoloc, earlier - siluk - siluc, Old Norwegian, Swedish, Danish: siluk -siluc - silk.

The Great Silk Road passed on the territory of Great Scythia and Tavria, where on the coast there was a merchant, ancient Russian trading city the city-port of Surozh, known among the Greeks, and in Central Asia, as Sugda, modern Sudak in the Crimea. From Surozh, Chinese silk fabrics and other goods were transported by ships to the countries of the Mediterranean and all of Europe.

Sea of ​​Azov - called the Slavic Sea, Arabs called the Sea of ​​Azov - Bahr-Sudak - Surozh Sea (Sogdian, Sudak ).

In ancient Moscow, the Rusichi were called Sourozh merchants. who traded with the Mediterranean countries through the port city Surazh in Tavria, a Russians called Surazh or Sura goods "products made of silk, wool and cotton" (M. Vasmer).

We read in the sources that in the VIII century, the Balkan Slavs exchanged Greek captives for silk clothes, a in 907 we have news and about silk sails on Russian boats 13.

Along with silk, various varieties also came to the Slavs. heavy gold brocade and axamite - gold or silver fabric with divorces, as well as light and transparent fabrics, skillfully and colorfully painted, the ancient Slavic name of which was partly attested already at the end of the pagan period, partly in the following centuries. The Knitling saga mentions among the wealth of Slavic temples in Korenitsa on Ruyan —sericum - silk , bombyces et purpurum14.

Minor remnants of luxurious fabrics were also preserved in the graves, in particular, in the mounds of the south of Kyiv, Chernigov and Poltava provinces, however, material on the history of the import of these fabrics has not yet been sufficiently collected; this question has been poorly studied, and its elucidation will have to be the task of future work.

The export of fabrics in the ΙΧ-ΧΙ centuries mainly came from Byzantium, Trebizond, as well as from the Greek Chersonese in the Crimea, but at the same time, merchants brought many fabrics directly from Asia along the trade route that went along the Khvalyn (Caspian) Sea and the Volga.

Clothing.

Clothing of the Slavs both in its general appearance and in its individual details significantly different from the clothes of neighboring peoples, and not only from the east, but also from the clothes of the western neighbors - the Germans16. This is confirmed by the direct historical evidence at our disposal.

When in 631 the German king Dagobert sent to Samo, who ruled the Czech Republic, the ambassador of Sycharius, then Samo did not allow the latter to him until until that messenger of Dagobert changed his clothes and did not appear before him in Slavic clothes 17. We have similar news relating to the end of the pagan period about the Pomeranian Slavs.

AT 1124 assistant to Bishop Otto German Herimann, in order to get to the sanctuary of Triglav in Shchetin, he put on a Slavic attire: some kind of hat and cloak 18. Already from this it is clear that the clothes of the Germans who came to Pomorie differed from the clothes of the local Slavs, and the clothes of strangers who arrived from the East were even more different from it.

However, the information at our disposal about the nature of Slavic clothing does not make it possible to describe it in more detail.

The first is the message of Procopius, who says that some the Slavs do not wear a chiton or coarse cloaks (trivonion - τριβώνιον) and that they walk in only short pants (anachyrides - άναξύριδες - anaxirids), which reach them only to the hips, and that in such clothes they go into battle against enemies19.

Of the sculptures that we have reason to consider depicting the Slavs of that period, we can name only the so-called Svyatovit's column in Krakow, depicting a man in a belted caftan, boots and a hat; the sculpture from Holzgderlingen in Württemberg, as well as the reliefs in Bamberg and Altenkirchen and the bronze statuette of Light, are very few28.

Dacian barbarians on Trajan's column and on the monument at Adamkliss in Dobruja, despite the fact that their clothes are in many respects similar to the Slavic ones, if there is no other evidence, they cannot be considered Slavs of the 2nd century. Ethnographic material, given the numerous influences that have affected folk clothing over the millennium, must be used with caution. There is as yet no detailed summary work on clothing29.

Pieces of clothing.

Ancient Slavic clothing was not free and did not emphasize the beauty of bodily proportions and movements of the human body. It tightly fitted the body, was generally heavy, and only later, under the Italo-Greek influence, became freer and lighter.

From time immemorial, men's clothing consisted of pants, a shirt and outerwear - a raincoat. Trousers supported on the hips with twine, later with a belt and tied at the ankles. In general they were narrow, closely fitting to the body (this is how the pants of the northern barbarians are depicted on ancient sculptures and ancient frescoes and miniatures), approximately the same as we see them to this day on the Balkan Peninsula or in the Carpathians.

Wide, tied under the knees harem pants Russ, as well as Czechs are mentioned by Arabic sources, but soon, apparently, was adopted custom to wear short pants, Roman-German cut , with a garter under the knee. The custom was also adopted close the calves of the legs with a special top or wrap them with a bandage. For trousers worn only during the day,30 we find three common ancient terms: leggings, gati (Proto-Slavic gatya) and bloomers.

Nogavitsy probably meant all kinds of pants in general , but most of all tight pants, the second - gati –wide pants , from the word gat - road, path The third term is trousers of Eastern Slavic origin, probably from the Scythians31, - also meant wide trousers with numerous folds, which describe among the Rus Ibn Ruste and the Persian geographer and which ones, according to Pope Nicholas (866), following the example of the Volga Bulgarians, were also worn by the Balkan Slavs32, moreover, the term "harem pants" remained common to all Slavs .

The ancient Slavs often left their shoulders and back uncovered. and, according to Procopius, they even went into battle like this. But nevertheless, the conditions of the environment in which they lived still forced them to wear clothes that would cover the upper half of the body, and, moreover, cover it well.

At the end of the pagan period, we really already meet with a number of names that speak of these parts of clothing: rub, cover, retinue, asshole, cloth, koshulya, kotyga, but we do not always know what the differences were between them, although there were, obviously, nevertheless, both in the cut of clothing, its length, the shape of the sleeves, and in the type of fabric . In the most ancient Slavic sources, one or the other name is used, corresponding to the Greek. rakos-ράκος, estis-έσθής, odoni-όδόνη, chiton -χίτων, imation-ίμάτιον and Latin. vestis - vestis, from rags, tunica, kamisia.

The main part of the clothing, which is also the bottom, was rub (Old Slavonic rdb, junk, junk, Russian shirt) - a kind of coarse hemp or linen shirt, knee-length, of simple cut, about the same as we know in Germany in the 4th century AD. e. 33, with collar and sleeves.

In written monuments, this type of clothing is attested from the 12th century but the analogies found in the images of barbarians on the monument in Adamakliss, and the role played by shirt in a Slavic village, for example during a funeral, point to its deep antiquity. Equally ancient and case, but the distinction between them is not clear. Most likely, the cover meant the same as the shirt31.

Princely clothes of the 11th century

Since the time of the Roman era in the Carpathian lands, a lot of small fasteners, made in Roman workshops, which indicates the frequent wearing of clothes made of light materials, connected at the neck or shoulder with a clasp. It is very likely that along with the metal fasteners of the Romans, the clothes themselves passed to the Slavs – short and light tunic , whose accessory the clasp was. I do not want to say by this that the Slavs before that did not know short shirts at all, however, it is undoubted that, starting from the Roman era and under the Roman, and in the east, Byzantine, influence and among the Slavs, a short, light, loose tunic came into fashion, along with others jackets and small raincoats.

Such a short shirt, often decorated with a luxurious border, was the Slavic asshole, srachica (shirt), most often mentioned in the sources in the 11th century 35. Such was also cloth, cloth, cloth (Czech sukne), which, as the word itself shows, was a coarser tunic made of cloth . It was the same koszul. This is the new name (from the Latin casula) for light underwear the richer classes began to replace the ancient names case and shirt 36. The chronicler Cosmas of Prague at the beginning of the 12th century already cites the saying: “Camisia proprior sit corpori quam tunica”37.

However, small fasteners in the 9th and 10th centuries mostly disappeared, and the shirt (koshul), srachica and cloth were tied at the neck with a ribbon or fastened with a button. About embroidered shirts (camisiae aurifigio ornatae) mentions Gerbord, speaking of the Pomeranian Slavs38.

Over these light robes, the Slavs in the 10th and 11th centuries wore heavier outerwear . Such outerwear, by the nature of its material, could be primarily cloth, and we know that she fulfilled this role in later centuries. Along with the cloth, a number of other types of special outerwear with sleeves and without sleeves. These clothes, if they had a slit in front, worn like modern raincoats or coats, in or stretched over the head and fastened at the neck with buttons or buttonholes. This heavy outer clothing, made of coarse materials, is primarily Slavic retinue.

Svita - a long Slavic jacket , whose name in the oldest Slavic translations corresponds to the Greek chiton - χίτων, έσθής, but also ίμάτιον. The retinue was made with sleeves, and they wore it in the XI century in Russia, where it has survived to this day (in Ukraine); they also wear it in the Balkans39. Barbarians of ancient Dacia, depicted on the monument in Adamkliss and on Trajan's column in Rome, are also depicted in jackets, reminiscent of a retinue, on the basis of which Prof. Benkovsky concluded that this is an image of the Slavs , - a conclusion that in itself, perhaps, is true, but to confirm which the costume depicted on the relief, similar to the retinue, is insufficient40. Already in the 10th and 11th centuries, the Slavs had a number of other types of outerwear - long-sleeved, fastened with a series of buttons or buttonholes, with lowered or standing collars, tied with a belt.

This piece of clothing was called kabat, zhupan . The origin of all these names is not Slavic, but Eastern or Greek41, and since in Russian graves, along with buttons and collars from such clothes, the remains of foreign richly trimmed heavy embroidered fabrics , then I believe that these species long outerwear in general, they came to the Slavs from foreign lands, partly from Byzantium, partly from the East. Such clothes, decorated with buttonholes on the chest and tied at the waist with a belt, we see in the drawings of the Bulgarians in the Vatican Menology, in the images of the Bulgarians in the psalter from the library of St. Markai is especially good on a number of portraits Russian princes and their families in particular, on the already mentioned portrait in the Izbornik of Svyatoslav (1073), on the image the family of Prince Yaroslav on the fresco of the church of St. Sofia , on ancient portraits of princes Boris and Gleb and others42.

Ibn Fadlan also confirms that in the 10th century, Russian Slavs differed from Scandinavian merchants in long jackets 43. And there is no doubt that, just as in the east and south, the Slavs adopted the more luxurious clothes of Byzantium and the East, so in the west they adopted more magnificent shirts and jackets of Italo-German origin. When Bishop Otto of Bamber came to Pomeranian Slavs In order to convert them to Christianity, along with other gifts, he brought with him rare fabrics and clothes that he bestowed on the Pomeranians, adding to them golden belts and embroidered shoes44.

A luxurious long tunic is presented on an idol in Arkona, and a long belted caftan on the so-called statue of Svyatovit in the Krakow Academy.

In general, the foreign influence on Slavic clothes from the time when the Slavs came into contact with Rome, Constantinople, and in the east with the Bulgarians, Khazars and Pechenegs, was very strong. This influence affected the propertied classes, which the old clothes were left to be worn by ordinary people, although the latter had foreign products. From the south and east came, in particular, clothes made of silk, heavy gold brocade and axamite, and with them came a number of names of clothes that we meet in later centuries, as well as a number of names of expensive fabrics and details of clothing46. Slavic princes in general, they adopted all ceremonial clothes from the Byzantine court.

Mentioned above outerwear of the Slavs was trimmed with fur or the fur was sewn inside, and then the clothes turned into a fur coat, for which in the old Slavic language, along with the local name the casing was also foreign, eastern - a fur coat A1. The Slavs began to wear such fur coats much earlier than the southern peoples, and therefore Emperor Nicephorus II (963–969) addressed the Bulgarian ruler with contempt: “Tell your hooded boss…” 48.

All Slavic clothes were pulled together with a belt (Slavic belt, fear), made from various fabrics and, as a rule, simply tied without buckles. On the belt hung a weapon, a pouch with a fire starter, a knife and a case. with toiletries.

big purse (Old Slavonic sackcloth) was also a typical accessory of a Slavic peasant. It should also be noted here that mittens 49 attested among the Slavs already in the 11th century. The common people protected the upper half of the body from inclement weather and cold by wrapping around the whole body a large piece of coarse woolen cloth or a whole, properly processed lamb, wolf or bear skin. For such a cape, the ancient Slavs had a special name flat (from lat. pallium), and for special luxurious fur capekrzno, krzno. Both names are attested in the sources of the 10th and 11th centuries.

Of particular interest is the second name, since from the charters of Otto II of 937, 970 and 983 we see that Slavic Slavs handed over Korzna to the Germans (crusina, crusna) for paying tithing50. Slavic Korzno belonged to those things that were borrowed in large quantities Germans (kiirzen) and in general the population of Western Europe, where it later became known called slavina, sclavonia, French esclavine, german slaveme. It is quite obvious that the Slavs themselves adopted foreign cuts of cloaks, especially late Roman and late Byzantine military cloaks.

Russian and Czech luda was formed from the Scandinavian lodha, Russian myatl from Greek. μαντήλιον, Slavyansk. doll, doll from lat. cacullus, Slavonic. guna from Latin-Greek. gunna, γούννα, but Serbian-Bulgarian. sai, sai, saiche, as pointed out by N. Kondakov, is nothing more than the ancient Roman sagum - σάγιον51. These cloaks were fastened on the shoulder with a buckle, brooch or button.

Unclear origin and form ancient Slavic riza, which already in the 10th century was attested as a kind of a loose cape of various colors, girded with a belt. The riza passed into the church clothes of the Orthodox Church, and here the Greek name for her phaiononis - φαιλώνης (from the original φαινώλης) corresponds to the Latin paenula. Later, however, the term "riza" in some Slavic languages ​​was transferred to various parts of clothing52.

Shoes.

More information has been preserved about the nature of the shoes worn by the Slavs, and there are more archaeological finds of the remains of shoes. The first type of shoes were, of course, shoes made from leather , the edges of which were gently curved and pulled together at the top with a bast, twine or strap, and thus they can be compared with the shoes that the Slavs still wear in places in the Carpathian Mountains and in the Balkans.

Among the ancient Slavs, just as now, it was known krpce (krpce), Church Slavonic. krupa 56, or opanki, Church Slavonic. opnky, while shoe made of bast, has long been called bast shoes (multiple bast shoes). Bast shoes are evidenced by the chronicle already in the 11th century, and an ancient Czech tradition, recorded by Cosmas of Prague, attributes bast shoes already Premysl57.

The shoe was attested as early as the 10th century by Emperor Constantine Porphyrogenitus in the Greek transcription of servoula -σέρβουλα, which corresponds to Slavic servi - červьjь (worms, chereviki, worms), Serbian tsrevlaa, bulg. tsarvuli58. This is probably what it is low ankle boots which are mentioned among the Slavs by the Persian geographer and Gardizi. St. Wenceslas and Vojtech, according to old legends, also walked in shoes and Cosmas of Prague under 1087 mentions shoes among the Polabian Serbs and under 1090 - in the Czech Republic. The Latin terms for them are cathurni - coturni, calcei - calcei, salcimenta - calciament - sandals59.

Good ones boots were not known to the common people, but the people of the propertied classes with foreign products, in particular, with embroidered shoes and low boots with bells, which we see on the miniatures of the 10th century, met early. Embroidered shoes are preserved in the treasury of St. Wenceslas in the church in Stara Boleslav, and the same shoes were distributed to the Pomeranian nobles by Bishop Otto of Bamber60. Boots with bells in front and holes for lacing were found in graves in the Shargorod settlement near Vasilkov (Kyiv province).

Along with these with shoes and low boots already in the 10th century, the Slavs wore high boots without bells, completely covering the legs. We know two ancient names for this kind of footwear: boots, attested as early as the 10th century in the Roman patericon, in the most ancient translations of the Holy Scriptures, and in John, Exarch of Bulgaria61, then - fast. The antiquity of these names is evidenced by their prevalence among all Slavs. We also see high boots on the most ancient, related to XI and XII centuries images of Russian princes, they are also attested by archaeological finds dating back to the same time62. However, I believe that this kind of footwear was borrowed from the eastern nomads, in particular, boots made of green or red leather were borrowed from them.

The Slavs protected their shins not only with shoes, but also with a cloth bandage or belts. The shins are wrapped in a similar way at St. Wenceslas in the miniature of the Wolfenbüttel Codex, where he is depicted as a warrior with spurs sitting on a horse63.

Woolen stockings are attested by finds in graves of the 12th century, however, "hooves" (hooves) of Russian sources of the XI century, obviously, they were short stockings reaching to the knees64.

Hairstyle, headwear.

For unmarried Slavs, there was an ancient custom to wear long, uncut hair, combed at the temples, what we see, for example, on the images of the Wolfenbüttel Codex or on the frescoes of the chapel in Znojmo. If, in the sources of the end of the pagan period, we read about the Slavs in Ruyan and about the Moravans something else, it is only the result of foreign influence. Ruyans in the XII century shaved their beards, and cut their hair, the Moravans, as the sources clearly say,65 following the example of the Magyars, they shaved their beards and mustaches, and the head was cut short.

Caps of princes Svyatoslav, Yaroslav and Boris (based on miniatures and frescoes) and a Bulgarian hat (on the far right) from the Vatican Menology.

Among the Slavs, short-cropped hair was a sign of slavery, and whoever cut off a free man's hair or beard was punished. The only exception is Russian Prince Svyatoslav which, judging by the description of Leo the Deacon (IX, II), he shaved his beard and head, leaving only a strand of hair hanging from his head, and a thick mustache.

Braided braids for men , which men of the Ural-Altai peoples (for example, Avars, Mongols, Magyars) wore, are not attested among the ancient Slavs, and the current traces of this custom can be attributed to foreign influence67. However, braids were a typical hairstyle for Slavic girls.

Beard, as far as we can trace, she combed her hair in different ways. Yes, we read about the Russian Slavs that they shaved their beards or braided them, while Svyatoslav wore a mustache. The same mustaches are depicted on the princes on the most ancient coins, while the princes on Russian miniatures are depicted with big beards. The Czechs, according to ancient legends, also wore beards, but on the miniatures of the Wolfenbüttel Code, along with thick beards and mustaches, we also see shaved faces. The same can be seen on the frescoes of the chapel in Znojmo, depicting scenes with Přemysl.

The Baltic Slavs on Ruyan shaved their beards, and only the chief priest of Svyatovit wore long hair and a long beard. 68. Thus, there was no uniformity in the manner of wearing a mustache and beard, nevertheless, a large beard ("brada") and a long mustache on the eve of 11th century were most typical of the Slavs.

On their heads, men wore various kinds of hats, analogies to which we can trace among the Western Slavs only from the 13th century. Among the Eastern and Southern Slavs, mainly among the princes, already from the 10th and 11th centuries we see high and low hats with a fur band and headphones, sometimes with a tip in front for attaching a pen69. The fact that some types of these headdresses were specifically Slavic is judged by Ebbon's report about the German Geriman, who, wanting to penetrate the temple of the god Triglav in Shchetin, put on Slavic cloak and hat (pilliolum barbaricum)70.

The Slavs also adopted and wore hats of foreign origin and cut. In any case, this is indicated by the headdress, known under the common Slavic name hood (from the Turkic kalpak), which is attested among the Slavs from the 11th century, as well as the common Slavic name cap, hat, adopted from the medieval Latin term kappa - sarra, denoting a headdress of Western origin.

Hat of Grand Duke Vladimir Monomakh

There is very little archaeological data, except for the beautiful, but belonging to a later period - the end of the XII century, Cap of Prince Vladimir Monomakh 72. Headdresses are rare in excavations. Antonovich in the Zhytomyr burial grounds found pieces of birch bark near the skulls, covered with cloth and decorated with beads.

Clothes prince really expensive, made from expensive fabrics, embroidered with gold and silver and decorated with gold lace 75, were often of foreign origin, and it is quite natural that only princes acquired such clothes, especially for those cases when they had to appear before the people during great celebrations. True, such clothes are known to us only among the eastern and the southern Slavs, and only in the first time after the adoption of Christianity, but there is no doubt that those Slavic princes who were in close ties with the East and Constantinople wore something similar before the adoption of Christianity.

First known ceremonial clothes of the Balkan and Russian princes, as shown by N. Kondakov in his study ancient images of Russian princes 76, are an almost complete reproduction of the ceremonial attire of the Byzantine court. Princes put crowns on their heads (or the so-called stemma, which was a metal hoop with two intersecting metal arcs at the top, on which the cross was strengthened, or luxurious, fur-trimmed hat with a cross at the top ), put on a long one stretched over the head, with a wide border (διβητήσιον) along the hem tunic tied at the waist with a belt , then purple cloak (χλαμύς, σάγιον, σαγομαντίον), fastened on the right shoulder or on the chest.

Here, judging by the miniatures, especially the Wolfenbüttel Code, the princes were always closer to the people in their clothes. Although their clothes were sewn from expensive fabrics, they were lighter and shorter than Byzantine ones.

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1. Laurentian Chronicle, 18, 23, 57 (PVL, 156, 86, 95, 97, 115). At first the Khazars took tribute from the Russian tribes for squirrel, then the Varangians - for black marten; the Drevlyans also paid tribute to Olga in furs. It was the same in Poland (Długosz, ed. Przedziecki, 1.56), and among the Frankish Slavs (Kętrzyński, O Słowianach, 37), and among the Serbo-Croats (Klaic, "Rad" sv. 157, 1904; Jirecek, Gesch. d Serb., 1.151).

2. Chronicle under 945, 955, 1068, 1115. We read the same about the Czech and Polish princes in 1135 (Annales Pegavienses, Mon. Germ., Ser. XVI.257).

3. In Czech letters of 1046, 1057, 1088. (pellices albi et nigri, sutores mardurinarum pellium - koselug; see Friedrich, Codex dipl., 1.56, 360, 384) and in Kozma 1.5 (coriorum sutores), 11.11 (sutores pellium diver sarum).

4.Ziv. st. Slov., I, 409. The term for felt (Church Slavonic - plast) is also an ancient common Slavic word. However, for the period before the XIV century. neither literary nor archaeological data have yet been able to attest to it ("Ziv. st. Slov.", I, 411).

5. Middle Russian linen, Greek λίνον, Latin. linum, Iranian. Ιΐη, Kimr. lliain, Breton. lien, Old German lin, Lithuanian. linai, Slavic. flax.

6. Jbrahim (ed. Westberg), 54; Helmold, 1.12, 14, 38.

7. "Źiv. st. Slov., I, 409–410; III, 333 (libra lini, toppus lini). The Slavic canvas, to which tribute was paid, was most often denoted by the terms paltena, palta, phalta, as well as the expressions pannus de lino, lodex lini.

8. Izbornik of Prince Svyatoslav, "The Life of Theodosius" by Nestor and Chronicle under the year 980 ("Źiv. st. Slov.", I, 410).

9. "Źiv. st. Slov., I, 410–411.

10. Herod., IV.74.

11. A.G. Tumansky. About an unknown Persian geographer. Zap. Vost. otd. I. R. arch. total X.135 and ed. V. Barthold, 123.

12. Title hedvab , Church Slavonic anniversaries , adopted from the Germanic godawebbi, gudawebi, while svila is a local name ("Ziv. st. Slov.", I, 412-413). Another Slavic name, namely silk (since the 12th century), is most likely of eastern origin.

13. Nikeph., Breviarum. ed. Boor, 76; Laurentian Chronicle, 31 (PVL, 1.25).

14 Mon. germ. Script., XXIX.314.

15. "Źiv. st. Slov., I, 412–417.

16. The ancient Slavic names for clothing, in addition to other local names, were: rukho, junk, clothes, robes, ports ("Źiv. st. Slov.", I, 436).

17. Fredegar, Chron., IV.68. 18Ebbo, 11.13; see also as in 1138 German princess Christina ridiculed Polish clothes (Boguchwał“, II.31; Bielowski, Mon. Polon. Hist., II.519).

19. Procop., Bell. Goth., 111.14.

20. Harkavy, op. cit., 93, 98. See translation by prof. R. Dvořák in Ziv. st. Slov., I, 378.

21. Harkavy, decree. cit., 193, 221, 269; Gardisi (ed. Bartold), 123; Persian Geographer (ed. Tumansky), 135, 136; Ibrahim (ed. Westberg), 59. [Note. Czechs, editions: In "Manuel", P.66-67, Niederle's text is translated as follows: "Un chroniqueur tres important, Ibrahim ibn Jakub, observe seulement que les slaves portent des vetements larges et que leurs pantalons sont etroits dans le bas". However, in T. Kowalski's "Relacja Ibrahima ibn Jakuba z podroz'y do krajów słowianskych w przekazie Al Bekriego" (Kraków), 1946, on p. 52 we read: "Ubieraja się w szaty przestronne, tylko mankiety ich rękawów są obcisłe" ( they dress in loose clothing, and only the cuffs of their sleeves are narrow) . Thus, we are not talking about bloomers, but only about sleeves.

22. Ziv. st. Slov.", 1,424. The most interesting among them is the news from the so-called Austrian Chronicle of the beginning of the 14th century, which tells (verse 20020 next) that prince of Carinthia, entering the reign, according to the old tradition, dressed in folk clothes. This outfit was made gray broadcloth trousers, shoes attached with straps; gray cloth jacket without a collar, with slits at the back and front, knee-length; then a gray cloak made from a single piece, and on the head gray hat with four colored tassels (Mon. Germ., Deutsche Chroniken, V.265).

23. Adam, 11.18; Helmold, 1.1.

24. Compiled by order of Emma, ​​wife of Bolislav II (967–999). Now located in Wolfenbüttel.

25. prof. A. Mateychek in Pamatkach arch., 1915, 208.

26. "Źiv. st. Slov., I, 430-432. The Code of Gertrude is kept in Cividale and was written by order of Archbishop Egbert (977–993). He received several sheets written for Polish princess Gertrude, mother of Yaropolk. See the publication of G. Sauerland and Gaseloff (Trier, 1901) and the study by N. Kondakov, Miniature depiction of the Russian princely family in the 11th century. (Pb., 1906). For a dedicatory miniature of Svyatoslav's Izbornik (fig. on p. 321), see Antiquities of the Russian State, sep. IV, No. 2. Other individual images of Russian princes in traditional festive attire are of less interest (“Źiv. st. Slov.”, I, 430–433).

27. A reproduction from the Venetian Psalter has been published many times. See Ch. Diehl, Manuel d'artbyz. (Paris, 1910), 376 and Labarte, Hist, des arts, Planches II, pi. LXXXV. For a portrait from Menology (fig. on p. 324), see Ziv. st. Slov., I. Appendix IV.

30. Kosmas, 1.36. Latin terms for them - braccae, femoralia. Caliga - Caligae originally meant some kind of footwear, but later acquired the meaning in Czech and other languages trousers (Czech kalhoty). Russian ports also originally meant clothes in general moreover, even outerwear ("Ziv. st. Slov.", I, 436).

31. Julius Polydeukes, VII.59; X.168. see also Hesychioss. v., Isidore, Origines, XIX, 23.

32. Responsa Nicolai, LIX, ed. Mansi, Sacr. conc., XV.421.

33 See figure in Heyne, Deutsche Hausalterttimer, III.257. See also primitive Greek chitons (Studniczka, Beitrage zur Gesch. der altgriech. Tracht, Wien, 1886, 13).

34. "Ziv. st. Slov., I, 444.

35. The word sraka, Old Slavonic sorka , apparently adopted from Middle Latin sarca (cf. and German serkr, sarkó). See in "Źiv. st. Slov., I, 446–447, where there are other data about ass and cloth. The word sukne later came to the west of Europe (Old French soucanie, sous quenie, etc., German. suckente) , to Greece (σσυκανία) and to the Hungarians (szoknya).

36. The word koszul appears in sources from the 11th century. In the same period, in the eastern and southern sources, another type of tunic is mentioned, called kotyga (from Latin cotuca - tunica clerici) , see "Ziv. st. Slov., I, 450-451.

37. Kosmas, 111.58. 38. Herbord, 11.27.

40. P. Bieńkowski, Comptes rendus du III Congres des historiens polonais (Cracowie, 1900).

41. Common Slavic kabat from Greek. καβάδιον, καβάδες, καβάδι and osm. kaba . See already Constantine Porphyrogenitus, De ceremoniis, II.52. (See Ebersolt, Lesarts, 70); zhupan from Greek. ζιπούνι and osm. zubun or augm, Arabic. dzubbah.

42. Ziv. st. Slov., I, 432, 454.

43. Harkavi, decree. cit., 94. 44. Herbord, II.28, 29, III. one.

45. Saxo Gram. (ed. Holder), 565; see "Źiv. st. Slov., II, 144, 145.

46. ​​"Źiv. st. Slov., I, 414, 456, 460–461. Ancient common Slavic names for buttons - gomb and pdgy, pdgva (pQgy, PQgua) of Greek origin and descended from komvos - κόμβος - knot; poungi - πουγγί - bag, latin. punga. P. Savvaitov collected a lot of material on this issue in the book “Description of ancient Russian utensils, clothes, weapons ...”

47.Casing - from the word skin ; the word fur coat came through the Germans, formed from Arabic dzubbah , which Gardisi mentions in the X century. like the clothes of the Burtases and Magyars (ed. Bartold, 121, 122).

48. Leon Diacon, IV.5. 49"Źiv. st. Slov.”, I, 452, 458. For the local distribution of buckles, see below, in the section on jewelry.

50. "Źiv. st. Slov.", I, 471. However, the attitude of the Slavic krzno to High German chrusina, chursinna is still unclear.

51. "Źiv. st. Slov., I, 473.

52. "Źiv. st. Slov., I, 476-480. See also V. Jagiće, Entstehungsgeschichte der kirchenslawischen Sprache, 2nd ed., 321 next, 392.

53. The same shirts are depicted on Czech miniatures of the 14th century. ("Źiv. st. Slov.", I, 481).

54. The name of the women's cloth dress (souquenille, in Old French sousquanie) also moved west to France, of which there is evidence relating to the XII and XIII centuries. (Partonopeus de Blois, Guillaume de Lorris, Gautier de Coincy etc., Cp. "Ziv. st. Slov.", I, 483.

55"Źiv. st. Slov., I, 485.

56. Antiquity of the word krupa is evident already from the fact that it is common to a number of Indo-European languages ​​(Greek. κρηπίς, lat. carpisculum, Latvians, kygre) . Term shoes are also ancient and common Slavic .

57. Laurentian Chronicle under 985 year (PVL, 1.59); Kosmas, 1.7.

58. Const. Porph., De adm. imp., 32; "loins" in the meaning corresponding to the Greek. ύποδήματα, we read in the Roman patericon of the ΙΧ Χ centuries, the term "chervni" we meet in Russian sources of the XI century. ("Ziv. st. Slov.", 1.488).

59 Gardisi (ed. Bartold), 23; unknown Persian geographer (ed. Tumansky), 135; Fontes rer. bohem., 1.131, 241, 318; Kosmas, 11.39, 42.

60. Herbord, 11.28. 61. "Źiv. st. Slov.", I, 489 (corresponds to the Greek ύπόδημα).

62. In messages Russian archaeologists We often see references to "remains of shoes" found in the graves , but it is impossible to establish from them what kind of shoes we are talking about. Found in Shargorod leather shoes and ankle boots, in other places and whole stitched boots with a turned-up toe and a seam on the sole or on the side ("Źiv. st. Slov.", I, 491-492).

63. See fig. us. 244.64. st. Slov., I, 493.

65. Saxo Gram., XIV (ed. Holder), 565; charter of the Archbishop Theotmara of 900 (Friedrich, Cod. dipl. Bohem., 1.32); for the Hungarians, see Luitprand, Mon. germ. Hist. Script., 111.351.

66. "Ziv. st. Slov., I, 495.

67. We know this about Avars and Magyars. On gravestone stone figures of Turkic-Tatar origin are also depicted warriors with three braids hanging from their heads ("Źiv. st. Slov.", I, 406).

68. "Źiv. st. Slov.", I, 497. 69. "Źiv. st. Slov., I, 499-500; tab. II according to "Izbornik".

70. Ebbo, II. 13.

71"Ziv. st. Slov.", I, 503, 504. In the Life of St. Theodosius" by Nestor, wicker hoods are mentioned. In certain areas klobuk means luxurious hat , and in translations of the Holy Scriptures it corresponds to the Greek. kitaris - κίταρις or tiara - τίαρα.

72. "Źiv. st. Slov.", I, 522, and in Antiquities of Ross. State., II, tab. 1–2; Kondakov and Tolstoy, Russian Antiquities, V.40, see fig. 28.

Shirt- The most ancient, most beloved and widespread underwear of the ancient Slavs was a shirt. Linguists write that its name comes from the root "rub" - "a piece, cut, piece of fabric" - and (related to the word "hack", which once also had the meaning "to cut." One must think that the history of the Slavic shirt really began in centuries from a simple piece of fabric, folded in half, equipped with a hole for the head and fastened with a belt.Then the back and front were sewn together, sleeves were added.Scientists call this cut "tunic" and claim that it was approximately the same for all segments of the population, only changed material and the nature of the decoration. Common people wore mostly linen shirts, for the winter they were sometimes sewn from "tsatra" - goat down fabric. Rich, noble people could afford shirts from imported silk, and not later than the 13th century from Asia began cotton fabric also came in. In Russia it was called "zenden".
Another name for the shirt in Russian was “shirt”, “shirt”, “srachica”. It is a very old word, related to the Old Norse "serk" and the Anglo-Saxon "sjork" through common Indo-European roots. Some researchers see the difference between a shirt and a shirt. A long shirt, they write, was made of a coarser and thicker material, while a short and light shirt was made of a thinner and softer one. So gradually it turned into underwear itself (“shirt”, “case”), and the upper shirt began to be called “koshuly”, “top”. But this also happened later, in the 13th century.
The men's shirt of the ancient Slavs was about knee-length. She was always girdled, while pulling, so that it turned out to be something like a bag for the necessary items. Scientists write that the shirts of the townspeople were somewhat shorter than the peasant ones. Women's shirts were usually cut to the floor (according to some authors, this is where the "hem" comes from). They were also necessarily girded, while the lower edge most often turned out to be in the middle of the calf. Sometimes, during work, shirts were pulled up to the knee.

gate- the shirt, directly adjacent to the body, was sewn with endless magical precautions, because it had to not only warm, but also drive away the forces of evil, and keep the soul in the body. So, when the collar was cut, the cut flap was certainly dragged inside the future attire: the movement “inside” meant the preservation, accumulation of vitality, “outside” - the cost, loss. This latter was tried in every possible way to avoid, so as not to bring trouble on a person.
According to the ancients, one way or another, it was necessary to “secure” its necessary holes that were in ready-made clothes: collar, hem, sleeves. The embroidery, which contained all kinds of sacred images and magical symbols, served as a talisman here. The pagan meaning of folk embroideries can be traced very well from the most ancient samples to quite modern works; it is not for nothing that scientists consider embroidery an important source in the study of ancient religion. This topic is truly immense, a huge number of scientific works are devoted to it. Slavic shirts did not have turn-down collars. Sometimes it is possible to restore something similar to a modern "rack". Most often, the incision at the collar was made straight - in the middle of the chest, but it was also oblique, on the right or left. .
They fastened the collar with a button. Buttons in archaeological finds are dominated by bronze and copper, but the researchers believe that the metal is simply better preserved in the ground. In life, probably more common were made from simple improvised materials - bones and wood.
It is easy to guess that the collar was a particularly “magically important” piece of clothing - after all, it was through it that the soul flew out in case of death. Wanting to prevent this if possible, the collar was so abundantly equipped with protective embroidery (sometimes containing - of course, for those who were able to afford it - gold embroidery, pearls and precious stones) that over time it turned into a separate "shoulder" part clothes - "necklace" ("what is worn around the throat") or "mantle". It was sewn, fastened or even put on separately. In the Jewelry section, it is described in more detail about the protective meaning of jewelry and why, with a little prosperity, people tried to acquire gold and noble stones and did not hide them in a chest, but placed them on clothes and on their own bodies.

Pants at first glance, they seem an integral, simply necessary part of a man's suit. However, it was (and still is) not so among all peoples and not always. For example, in ancient Rome, trousers were considered “barbarian” clothing, which was indecent for a “noble” Roman to wear. The Romans called Gaul (modern France) not only "Gallia comata" - "shaggy Gaul", because of the custom of the Celtic warriors there to go into battle with rearing hair, but also "Gallia bracteata" - "Gaul-in-pants", because Unlike the Romans, the Celts wore pants. Researchers believe that this type of clothing was brought to Europe, including the Slavs, by nomads of ancient times and originally appeared in connection with the need to ride. Slavic trousers were made not too wide: on the surviving images they outline the leg. They were cut from straight panels, and a gusset was inserted between the legs (“in step”) - for the convenience of walking: if we neglect this detail, we would have to mince, not walk. Scientists write that the pants were made approximately ankle-length and were tucked into onuchi on the shins.
Were the pants embellished? If you believe the image of the 4th century (some historians believe that the Slavs or the ancestors of the Slavs are depicted there) - they could be covered with embroidery in front and below. But there is no other information about this.
The pants did not have a cut, but were held on the hips with the help of a lace - a “gashnik”, which was inserted under the folded and sewn upper edge. The ancient Slavs first called the legs themselves “gachas” or “gashes”, then the skin from the hind legs of the beast, and then the pants. "Gacha" in the sense of "trouser leg" in some places has survived to this day. Now the meaning of the modern expression "keep in the stash" is becoming clear, that is, in the most secluded hiding place. Indeed, what was hidden behind the lace for pants was covered not only by outerwear, but also by a shirt that was not tucked into pants. The latest Ukrainian costume is an exception in this sense.
Another name for legwear is "trousers", as well as "leggings".
Connoisseurs of the Russian language write that the word "trousers" came to us from the Turkic languages ​​around the 17th century and was originally pronounced "shtons", which is closer to the original.
And “trousers” came into use only under Peter I. This word was borrowed from the Germanic languages, and they, in turn, once adopted the Celtic-Ancient Roman “marriage”, denoting the same “barbarian” clothes for legs.

Belt. Even at the beginning of the 20th century, the belt was an integral part of Slavic clothing: everyday, festive, ritual. A wide variety of patterned belts back in 1920 violence on weekdays and holidays, adults and children, men and women. Women wore a belt at the waist over an apron, or under the bust. Men - high under the chest, on the stomach or below the stomach, wrapping it around the waist at least two times.

The belt was tied in a knot in front or on the side so that the ends hung 20-40 cm or more. The method of imposing belts, denoted their length, which varies from 1.5 to 4 m., Individual belts reach 5-6 m. The width of the belts is also different, usually a casual shirt is girdled with a thin half-length belt (22mm) or a rope (a rope specially woven from flax). A festive shirt was girdled with a multi-colored belt (44.45 mm) with tribal amulet symbols, and a ritual shirt with a wide belt of 1.5-2 inches (6.5-88.9 mm).
The belt in traditional clothes is explained not only by a functional necessity, but also endowed with a deep symbolic meaning. Tying a belt means readiness for deeds and the ability to carry out these deeds.
Wearing a belt was also associated with the moral character of a person. The absence of a belt was seen as a violation of generally accepted norms of behavior. To this day negative value have the words "unbelt, explain, etc."
The belt, as part of a person's clothing, taking the form of a circle, was widely used as a talisman. It was believed that the belted person was “afraid of the demon”, the removal of the belt meant familiarization with the other world, with evil spirits, etc.
Therefore, the belt was removed when extracting a fern flower on the night of the celebration of the day of God Kupala when searching for treasure.
With the help of a belt, a connection is established between one's own and another's space, old and new home. So for Belarusians, when moving to a new house, the owner pulls all family members by the belt. When the girl was ready to marry the young man whom she was matched with, she gave him a belt.
The magical properties of the belt, which fastened the union of the young, was used in the wedding ceremony: the bride and groom were tied with a belt, thereby connecting them into one. Belts were given to musicians at the wedding, to the groom's relatives and guests. Entering the groom's hut after the wedding, the bride threw a belt on the stove (showing the brownie that she was the new mistress). The young people were led to the table on a belt. In the first days after the fun, the young woman, following the lead, laid the girdle on the frame of the well. Sweeping a hut, tying a belt on a broom. There is evidence that sometimes the bride handed out more than a hundred belts at the wedding.
The first sheaf of the harvest was tied with a belt. At the first pasture of cattle in the field, it was customary for the Eastern Slavs to spread a belt, more often red, at the gate. He was also tied to the horns of a cow, put to the shepherds in bags. The first furrow was led by the horse's belt. When buying livestock, it was introduced into a new house through a belt. In the Vladimir province at that moment they used to say: "Forget the old master, get used to the new one."
In the Slavic tradition, the belt is a source of vitality. It has healing and fertilizing properties. In the Tambov province, in order to arrange the young for the birth of children, they put a boy on her knees, she kissed him and gave him a “girl's belt”. If you gird your spouse with a belt with the image of a “bunny” during pregnancy, then she will give birth only to boys, the successors of the family. A baby was swaddled with a wide male belt. The belt with tribal amulets is a kind of filter that protects a person from negative influences from outside: damage, evil eye, bad wishes, etc.
The healers could, if necessary, strengthen the protective properties of the belt with a certain conspiracy.

For the manufacture of belts, various methods and techniques were used. The most colorful and varied ornaments are swear belts woven on a thread, a reed or a bastard.

Bast shoes- At all times, our ancestors willingly put on shoes in bast shoes - “bast shoes”, “bast shoes”, “bast shoes”, “bast boots” - and, despite the name, often woven not only from bast, but also from birch bark and even from leather straps. It was also practiced to “tuck” (sew) bast shoes with leather. The methods of weaving bast shoes - for example, in a straight cage or in an oblique, from the heel or from the toe - were different for each tribe and up to the beginning of our century varied by region. So, the ancient Vyatichi preferred bast shoes of oblique weaving, Novgorod Slovenes - too, but mostly from birch bark and with lower sides. But the glades, Drevlyans, Dregovichi, Radimichi, apparently, wore bast shoes in a straight cage. Weaving bast shoes was considered an easy job, which men literally did “in between times”. It is not in vain that they say about a heavily drunk person that he, they say, “does not knit a bast”, that is, he is not capable of elementary actions. But, “tying the bast”, the man provided the whole family with shoes - there weren’t very special workshops. for a long time. During archaeological excavations, the remains of worn-out bast shoes, blanks and tools for weaving - kochedyks were found in many.
They made kochedyks from bones (from animal ribs) or from metal. Scientists have found kochedyks made back in the Stone Age. Incidentally, such an episode testifies to the deep antiquity of bast shoes. The Old Believers - "Kerzhaks", who lived in the Urals in the 19th century, did not wear bast shoes. But the dead were buried exclusively in bast shoes.
Bast shoes were common not only among the Eastern and Western Slavs, but also among some non-Slavic peoples of the forest belt - the Finno-Ugric peoples and the Balts, among the Germans.
Bast shoes were fastened to the leg with the help of long ties - leather "turns" or rope "ruffles". The ties crossed several times on the shins, grabbing the onuchi.
The cheapness, availability, lightness and hygiene of such shoes does not require proof. Another thing, as practice shows, bast shoes had a very short service life. In winter, they were worn in ten days, after a thaw - in four, in summer, in a bad time, - in three. Going on a long journey, they took with them more than one pair of spare bast shoes. “To go on the road - to weave five bast shoes” - the proverb said. And our neighbors, the Swedes, even had the term "bast mile" - the distance that can be covered in one pair of bast shoes. How much birch bark and bast was required to shoe a whole nation for centuries? Simple calculations show that if our ancestors diligently cut trees for the sake of bark (as, alas, it was done in later times), birch forests and linden forests would have disappeared even in the prehistoric era. It is difficult, however, to imagine that the pagans, who treated trees with reverence, acted so murderously. Most likely, they owned different ways take part of the bark without destroying the tree. Ethnographers write - such techniques were known, for example, to the American Indians, who managed to remove the bark from the same birch every few years ...
Or the whole secret is that, according to the authoritative opinion of scientists, most of the people - both in cities and in the countryside - walked mostly barefoot from snow to snow.

The originality of the national clothes of the Slavs

Slavic clothing embodies both the culture and the special energy of the Slavic people. And in this the Slavs showed their harmonious connection with the universe.

Slavic motifs in clothes

Modernity glorifies the Russian beauty and her inherent tenderness, innocence, romance and charm. Dresses to the floor and all sorts of variations of hairstyles with braids are already inseparable from the modern female image.

The Slavs have always been distinguished by the life-giving fire of spirituality, intelligence, kindness and nobility.
Slavic beauty has always attracted the attention of both men and women.

Slavic clothing, or as it is also called Scythian, excites many eminent designers: from Yves Saint Laurent to the collections of Zarina, Galliano, Valentino.

The luxury of ethnic embroidery and accessories captivated many fashionistas with their splendor.

In Slavic clothing, embroidery played not only a decorative role, but it was considered a talisman for home, family, soul and health.

That is why the Slavic boho style appeared, combining the simplicity of Slavic motifs and modern trends. So what is the Slavic style? Ritual clothes or peasant attire? Both concepts are correct. Initially, embroidered clothes made of natural fabrics were intended for rituals and reunion with natural forces, the ancient Scythian gods. And only after that it is a talisman with skillfully embroidered symbols.

Slavic clothing with symbols - the style of the soul and the protection of the spirit

Slavic symbols

The symbols of the Scythian style are a combination of lines into rhombuses and triangles, smooth stitches turn into spirals and unite into a circle. is significant for a person, because it is not only embroidery, as part of the decor, but it is an embroidery-amulet that gives a person the ability to resist evil fate and develop his spiritual potential.

Slavic embroidery protects, brings good luck and happiness

National symbols of the Eastern Slavs:

• The cross as a symbol of the sun. It means opposition to evil fate and saturation with the light energy of life.
• Svarga as a symbol of the sky. Svarga of the right direction speaks of the path to happiness. An inverted svarga (swastika) has the opposite meaning and plunges the owner into a whirlpool of trouble.
• Circle as a symbol of solar energy.
• Ruja - symbolizes life.
• Rhombus - harmony with nature, fertility.
• Thunderbolt is a symbol of thunder and worship of Perun.
• The tree is longevity.
• Spirals are wisdom.
• The cornucopia as a symbol of material wealth.
• The triangle is associated with a person.

In addition to ritual embroideries, the clothes of the Eastern Slavic peoples were complemented by embroidery of floral ornaments.

Slavic patterns - a symbol of the spring revival of female beauty

So, on the shirts of newborns and young guys from time immemorial it was customary to embroider oak as a symbol of male energy, and viburnum, which meant the immortality of the family. An embroidered poppy meant grief for a murdered relative. Ornaments with grapes symbolized among the Slavs the growth of the family, the appearance of heirs.

The "heavenly" beliefs of the Slavs, among which the agrarian cult of the sun stands out, were embodied in symbolic signs, peculiar embroideries

On girls' dresses, our ancestors embroidered lilies, which symbolized the innocence and purity of their owners.

Slavic ornament is distinguished by its originality, proximity to nature

The clothes of young people were decorated with periwinkle patterns, which symbolized unrestrained fun.

Periwinkle symbolizes the all-conquering life force

The rose was considered a symbol of love among the Slavs. And it is not surprising that wedding towels were embroidered with roses, thereby wishing the young people endless love.

Color solutions

Slavic style is characterized by a certain monotony. Mixing multiple colors is not allowed here. Like the chosen symbolism, the color tells a lot. The Eastern Slavs do not have colorful color combinations and thoughtless associations. Each color carries its own symbolism and, according to ancient beliefs, leaves an imprint on a person's life.

The Slavs were very responsible in choosing one color or another in their lives.

Traditional colors:

• Black is a symbol of the earth.

• Red - symbolizes love, joy, feminine beauty and masculine stateliness.

• White is the color of innocence and purity.

• Blue is the color of water, as a symbol of spiritual solitude and wealth.

• Green - symbolizes youth and renewal.

• Yellow is the color of prosperity.

Accessories

Scythian ethnic accessories are characterized by animal prints and floral patterns. Fabric headbands have long complemented the image of Scythian girls. Their functionality was to collect hair, which did not allow the strands to break out of the hairstyle and fall on the face.

Accessories in the Slavic style are between the norm and excess

A scythe is a symbol of not only beauty, but also purity and health. Loose hair was rarely allowed in hairstyles, but it was allowed to weave ribbons into braids, the colors of which spoke about the character of their wearer.

Slavic beauty - what is natural is beautiful

Belts and belts were an undoubted attribute of clothing.

Belt with Slavic ornament with double border

Spacious shirts and floor-length dresses were girded with wide or thin belts made of natural fabrics or leather. Girls often tied braid on their hips, which added airiness to overall silhouette. The minimalism of braided straps looked great with colorful shirts on young girls.

Slavic belts: hand-woven with a careful weave of threads that, like letters from the alphabet, form a beautiful and powerful plot

The Slavic style can be complemented by decorations in the form of pendants of pagan gods and protective amulets. Wide bracelets and beads are appropriate. For special occasions, during celebrations, fabric headbands were replaced with jewelry headbands.

Basic wardrobe in Slavic boho style

Ethno style is characterized by naturalness and practicality. Modernity has left its mark on the Slavic style, and complemented it with glamorous things.

Slavic style as a fashion trend

In general, the basic wardrobe of Slavic stylization should contain the following things:

• Long spacious sundress. It can be a classic floor-length dress or shirt-type dresses, gathered with a strap, with.

Classic outfit in Slavic style

• Maxi skirt. Flying fabrics and multi-tiered tailoring will complement the romantic look.

Skirt with Slavic embroidery is a real work of art

• Kosovorotka or peasant tunic. The prototype of a modern spacious tunic with short sleeves and a soft collar.

Women's kosovorotka with Slavic embroidered patterns

• Slavic T-shirts are a modern stylization that will complement the youth wardrobe.

T-shirts with Slavic print are the trend of this season

And if skirts and sundresses are an exclusively female option, then T-shirts are also created for the men's wardrobe.

Representatives of the stronger sex can order designer T-shirts with patterns and prints symbolizing the masculine principle.This thing will become the basis for creating an ethnic style for men.

How to wear

Ethno style dictates its own conditions for a combination of textures and colors. Girls in sundresses embroidered with amulets need to forget about high heels. Lightness will add sandals and ballet flats.

Russian-style ballet flats are a complete accessory for creating a Slavic image

In combination with layered skirts, eminent designers advise using T-shirts. It can be a one-color top or a top with beads strung on the straps. Such a combination will be emphasized by a bulky bag.

Maxi skirts in the Slavic style give the feminine image of mystery and romanticism

It is preferable to opt for . A heel is appropriate only when embroidered T-shirts are the base and are worn with jeans.

Patchwork bag with Slavic motifs

Dresses are advised to combine with leather jackets or denim sleeveless jackets.

Dresses with elements of Slavic embroidery always attract attention

Tight leggings will create a good duet with a peasant tunic

Slavic modern style not afraid of experiments
Denim shorts and modern embroidered shirt - a bold and stylish combination

Slavic T-shirts are the basis for the urban look. They are suitable for both parties and everyday wear. In addition to a bright clutch, such a t-shirt can look glamorous.

A clutch with an ethnic ornament will complement the image in the Slavic style

Men can wear T-shirts with both jeans and Bermuda shorts, which is more appropriate for summer.

Slavic style gives masculinity to the stronger sex

Light leather sandals will emphasize the Slavic beginning in the wardrobe. Furs will help to recreate the Old Boyar style.
Boots with bright ethnic embroidery

wedding fashion

Wedding dresses in the Slavic style deserve special attention. The revival of images of feminine lightness and masculine strength raised Slavic motifs to the peak of wedding fashion.

Wedding in the Slavic style is very colorful

A Slavic-themed wedding dress looks both stylish and creative.

Slavic bride

Since ancient times, the traditional wedding attire consisted of a sundress and an apron, complemented by a wide belt. The prototype of underwear was petticoats and a shirt. Wreaths of wild flowers completed the wedding dress of the Slavs. Slavic dress for the wedding ceremony can be red, blue, white, silver or gold. Floral embroidery, decorated with beads or rhinestones, will make the image of the bride unearthly. The image of the bride in the Slavic style evokes the image of a beauty from fairy tales

Future brides can choose a stylized A-line dress, a floor-length embroidered linen dress, an asymmetrical dress with ethnic motifs, a dress with a puffy skirt and a contrasting embroidered bodice. As for the headdress, in addition to wreaths, you can use a veil embroidered with lilies or roses, a headband.

For a winter wedding, an image with a white fur hat will be a chic solution, because it was the Slavs who gave rise to the fashion for furs, which subsequently flooded all of Europe. Scythian or Russian motifs have become part of our everyday life.

Each guest will remember the image of the bride in the Slavic style forever

Slavic fashion knows no age limits. Young people successfully wear Slavic T-shirts bearing secret meaning. Girls dress in embroidered tunics and sundresses, while women look dignified in linen dresses. The advantage of boho style is that it perfectly integrates ethnicity into modernity, unites, sometimes impossible, and creates a harmonious look.

01.11.2014

The Slavic folk costume is not only our national treasure, but also a source of inspiration for modern clothing design and for creating stage images in various genres and types of art, and is a vivid embodiment of folk art.

Whole garments of the IX-XIII centuries. has not been preserved to our time, and the found remains of clothing and jewelry serve as the main source. In addition to archaeological data on the clothing of the Eastern Slavs of this period, several pictorial sources provide the most complete picture.

We will consider the main details of the clothes of the ancient Slavs, and a number of protective ornaments decorating these clothes. Of course, much of the following is debatable, and requires much more detailed study, but ...

So, "They meet by clothes ...".

Looking at a person, one could say for sure: what kind of tribe he belongs to, in what area he lives, what position he has in society, what he does, what age he is, and even in what country he lives. And looking at a woman, one could understand whether she was married or not.

Such a "visiting card" made it possible to immediately decide how to behave with a stranger and what to expect from him.

Today, in our everyday life, “talking” details of clothing and even entire types of costumes have been preserved that can only be worn by a member of a certain age or social group.

Now, when we say "clothes," it sounds like vernacular, almost like jargon. Nevertheless, scientists write that in Ancient Russia it was “clothes” that was used much more often and more widely than the term “clothes” that was familiar to us at the same time.

What did the wardrobe of the ancient Russians consist of?

First of all, clothing was strictly divided into everyday and festive. It differed in both the quality of the material and the color scheme.

In addition to the simplest and coarsest fabrics, there were many fine fabrics, both local and imported. Of course, the quality of clothing depended on the well-being of its owner - not everyone could afford expensive imported silk fabrics. But wool and linen were available to all segments of the population.

The fabric was dyed with natural dyes - leaves, roots, flowers of plants. So the bark of the oak gave a brown color, the roots of the madder - red, nettle when hot dyeing - gray, and when cold - green, onion peel - yellow.

Since the time of Ancient Russia, “red” has been beautiful, cheerful, and therefore festive, elegant. In Russian folklore, we find expressions: "spring is red, the girl is red, the beauty is red (about the beauty of the girl)." The red color was associated with the color of dawn, fire, all this was associated with life, growth, the sun-world.

White. Associated with the idea of ​​Light, purity and sacredness (White Light, White King - king over kings, etc.); at the same time - the color of Death, mourning.

Green - Vegetation, Life.

Black - Earth.

Golden - Sun.

Blue - Sky, Water.

Gold embroidery has long been known. The ancient people of Kiev wore clothes with a lot of gold embroidery. The oldest known - Russian gold embroidery was found by archaeologists in the burial mound of Prince Cherny (near Chernigov), and dates back to the tenth century.

Interesting fact:

The Slavs have a well-known belief that the first clothes of a person affect his subsequent life. Therefore, a newborn was often taken in a shirt sewn by herself. old woman in the family, so that he inherited her fate and lived long; in the father’s old unwashed shirt, “so that he loves him”, and for diapers they used parts of adults’ clothes so that the child would certainly inherit their positive qualities

The ancient name for clothing among the Slavs was “portish” - a cut (a piece of cloth); hence the word "tailor" - a person who sews clothes. This name lasted in Russia until the fifteenth century

Shirt - the oldest, most beloved and widespread type of underwear among the ancient Slavs. Linguists write that its name comes from the root "rub" - "a piece, cut, piece of fabric" - and is related to the word "hack", which once also had the meaning of "cut".

Another name for the shirt in Russian was “shirt”, “shirt”, “srachica”. It is a very old word, related to the Old Norse "serk" and the Anglo-Saxon "sjork" through common Indo-European roots.

Long shirts were worn by noble and elderly people, shorter shirts were worn by other classes, since, unlike the measured and unhurried life of princes and boyars, the everyday life of the working people was filled with hard work and clothing should not hinder movement. Women's shirts reached to the heels.

Men wore a shirt for release and always with a belt. Hence the expression "unbelted" - if a person did not put on a belt, then they said that he unbelted. Festive shirts of the nobility were sewn from expensive thin linens or silks of bright colors and decorated with embroideries. Despite the conventionality of the ornament pattern, many of its elements had a symbolic character, they seemed to protect a person from another evil eye and misfortunes.

Jewelry was “hinged” - removable: richly embroidered with gold, precious stones and pearls. Ornaments of protective motifs were usually embroidered on shirts: horses, birds, the Tree of Life, plants and floral ornaments in general, lanks (emphasis on “and”) - anthropomorphic characters, images of the Gods ... It should be noted that sometimes the embroidered parts were changed from an old shirt to a new one.

gate Slavic shirts did not have turn-down collars. Most often, the incision at the collar was made straight - in the middle of the chest, but it was also oblique, on the right or left.

The embroidery, which contained all kinds of sacred images and magical symbols, served as a talisman here. The pagan meaning of folk embroideries can be traced very well from the most ancient samples to quite modern works; it is not for nothing that scientists consider embroidery an important source in the study of ancient religion.

Sundress among the Slavs it was sewn on narrow straps and resembled a semicircle, due to the large number of wedges, greatly expanding the hem.

We don't wear sundresses

We lose from them:

You need eight meters of calico,

Three spools of thread...

Slavs-northerners traditionally preferred red. The central part of Russia mostly wore one-color blue, paper, purchased fabric for their sundresses or motley (fabric similar to matting). The lower part of the front seam and the hem were decorated with stripes of silk ribbons and stripes of patterned fabric.

The first mention of a sarafan, or sarfan, refers to 1376 in the Nikon Chronicle. This word originally denoted an item of men's costume. The mention of men's sundresses is found in old songs:

He is not in a fur coat, not in a caftan,

In a long white dress...

Before Peter's decrees on the mandatory wearing of European clothes in cities, sarafans were worn by noblewomen, noblewomen, townswomen, and peasant women.

In the cool season, a shower warmer was worn over a sundress. It, like a sundress, expanded downwards and was embroidered with amulets along the bottom and armhole. A shower warmer was worn over a shirt with a skirt or over a sundress. The material for the shower warmer was taken more dense, and velvet, brocade were sewn for the festive one, and all this was embroidered with beads, glass beads, braid, sequins, ribbon.

Sleeves shirts could reach such a length that they gathered in beautiful folds along the arm and were grabbed at the wrist with braid. Note that among the Scandinavians, who wore shirts of a similar style in those days, tying these ribbons was considered a sign of tender attention, almost a declaration of love between a woman and a man ...

In festive women's shirts, the ribbons on the sleeves were replaced by folding (buttoned) bracelets - "hoops", "hoops". The sleeves of such shirts were much longer than the arm; when loose, they reached the ground. Everyone remembers fairy tales about bird girls: the hero happens to steal wonderful outfits from them. And also the tale of the Frog Princess: waving with a folded sleeve plays an important role in it. Indeed, a fairy tale is a lie, but there is a hint in it. AT this case- a hint at the ritual women's clothing of pagan times, at the clothes for priesthood and witchcraft.

Belt in Slavic outfits was present in both women and men.

Slavic women wore woven and knitted belts. The belt is long, with embroidery and fringe at the ends, tied under the bust over the sundress.

But belt belts from the most ancient times were one of the most important symbols of male prestige - women never wore them. Let's not forget that almost every free adult man was potentially a warrior, and it was the belt that was considered almost the main sign of military dignity.

The belt was also called the "girdle" or "loin".

Belts made of wild tur leather were especially famous. They tried to get a strip of leather for such a belt right on the hunt, when the beast had already received a mortal wound, but had not yet expired. One must think that these belts were a decent rarity, the mighty and fearless forest bulls were very dangerous.

Pants the Slavs wore not too wide: on the surviving images they outline the leg. They cut them from straight panels. Scientists write that the pants were made approximately ankle-length and were tucked into onuchi on the shins - long, wide strips of fabric (canvas or woolen), which wrapped the leg below the knee.

Another name for legwear is "trousers", as well as "leggings".

The ports, narrowed at the ankle, were sewn from canvas, noble men put on another one from above - silk or cloth. They were pulled together at the waist with a lace - a bowl (hence the expression "keep something in the gas pocket"). The ports were tucked into boots made of colored leather, often embroidered with patterns or wrapped with onuchs (pieces of linen), and bast shoes were put on them, in the ears of which strings were pulled - obora, they were wrapped around onuchs.

Bast shoes at all times, our ancestors wore woven not only from bast, but also from birch bark and even from leather straps. They were thick and thin, dark and light, simple and woven with patterns, there were also elegant ones - from tinted multi-colored bast.

Bast shoes were fastened to the leg with the help of long ties - leather "turns" or rope "ruffles". The ties crossed several times on the shins, grabbing the onuchi.

“How to weave a bast shoe,” our ancestors said about something very simple and uncomplicated.

Bast shoes had a very short service life. Going on a long journey, they took with them more than one pair of spare bast shoes. “Go on the road - weave five bast shoes” - the proverb said.

Leather shoes was predominantly an urban luxury. One of the main types of footwear of the Slavs VI-IX centuries. were, of course, shoes. In the all-Slavic period they were called chereviks.

Most often, shoes were still worn on onuchi, which men over trousers, and women - right on their bare feet.

Men's headdress the Slavs, most likely, called the hat. For a long time, this word itself came across to scientists exclusively in princely letters of will, where this sign of dignity was discussed. Only after 1951, when birch bark letters were found by archaeologists, did science get an unprecedented opportunity to look into everyday life ordinary people, it became clear that not only the princely regalia, but also a male headdress in general, was called a “hat”. But the princely hat was sometimes called the "hood".

The best known to researchers are hats of a special cut - hemispherical, made of bright fabric, with a band of precious fur. Stone and wooden idols that have survived from pagan times are dressed in similar hats, we also see such hats on the images of Slavic princes that have come down to us. Not without reason in the Russian language there is an expression "Monomakh's hat".

Frescoes on the staircase of St. Sophia Cathedral in Kyiv and a bracelet from the 12th century have also been preserved: they depict musicians in pointed caps. Archaeologists have found blanks for such a cap: two triangular pieces of leather, which the master did not intend to sew together.

Felt hats discovered during excavations, as well as light summer hats woven from thin pine roots, belong to a somewhat later era.

It can be assumed that the ancient Slavs wore a wide variety of fur, leather, felted, wicker hats. And they did not forget to take them off not only at the sight of the prince, but simply when meeting with an older, respected person - for example, with their own parents.

Women's headdress protects a woman from evil forces - the Slavs believed.

It was believed that magical life force was contained in the hair; loose girlish braids can bewitch a future husband, while a woman with an uncovered head can bring misfortune, damage to people, livestock, crops. During a thunderstorm, she can be killed by thunder, as she is believed to become easy prey and a receptacle for evil spirits, which are aimed by thunder arrows. The expression "goofed up" meant dishonored her family.

Before marriage, the headdress (at least in summer) did not cover the crown, leaving the hair open. At the same time, girlish hair was worn outside, for show - this was not only not forbidden, but even welcomed by others. A good braid was perhaps the main decoration of a girl in Ukraine, Belarus, Russia

Little girls wore simple cloth ribbons on their foreheads, or from a thin metal ribbon. They made such whisks from silver, less often from bronze, at the ends they arranged hooks or eyes for a lace that was tied at the back of the head.

Growing up, along with the ponyova, they received a “beauty” - a girl’s crown. It was also called “withered” - “bandage”, from “vyast” - “knit”. This bandage was embroidered as elegantly as possible, sometimes, with prosperity, even with gold.

Blacksmiths decorated the rims with ornaments and gave them different shapes, including those with an extension on the forehead, like the Byzantine diadems. Archaeological finds also confirmed the deep antiquity of the Slavic girlish rims. A wreath on a girl's head is, first of all, a talisman against the evil eye, evil spirits. At the same time, the circle is also a symbol of marriage; it is not without reason that when the young are married, they circle the table, and at the wedding - around the lectern. If a girl had a dream about losing a wreath, she expected trouble for herself. If a girl lost her innocence before the wedding, then she lost her wreath at the wedding, as a sign of shame, she could wear half.

A wreath of artificial flowers and threads was often worn on a hat and on the groom, protecting him from wedding lessons (to cut, shorten - jinx, spoil). Strictly defined flowers were used for the wedding wreath: rosemary, periwinkle, boxwood, viburnum, rue, laurel, vine. In addition to flowers, amulets were sometimes sewn into it or invested in: red woolen threads, onions, garlic, peppers, bread, oats, coins, sugar, raisins, a ring. By the way, sprinkling young people with grain and money at a meeting from the crown also has, first of all, a protective, and only then a lyrical meaning of a wish for fertility and wealth.

The headdress of a “manly” woman certainly covered her hair completely. This custom was associated with belief in magical power. The groom threw a veil over his chosen one's head and thus became her husband and master. Indeed, one of the oldest Slavic names for a married headdress - “povoy” and “ubrus” - means, in particular, “veil”, “towel”, “shawl”. “Povoy” also means “that which wraps around”.

Another type of headdress for a married woman is a kick. A distinctive sign of kiki was ... horns sticking up above the forehead. The horns are the protection of the mother and her unborn child from evil forces. They liken a woman to a cow, a sacred being for the Slavs.

In the cold season, women of all ages covered their heads with a warm scarf.

Outerwear Slavs - this is a retinue, from the word “to twist -“ to dress ”,“ to wrap up ”, as well as a caftan and a fur coat. The suite was put on over the head. It was made of cloth, with narrow long sleeves, the knees were necessarily closed, and girdled with a wide belt. The caftans were the most different kind and purposes: everyday, for riding, festive - sewn from expensive fabrics, intricately decorated.

In addition to cloth, dressed furs were a favorite and popular material for making warm clothes among the Slavs. There were many furs: fur-bearing animals were found in abundance in the forests. Russian furs enjoyed well-deserved fame both in Western Europe and in the East.

Subsequently, long-sleeved casings began to be called "sheepskin coats" or "fur coats", and those that were knee-length or shorter - "short coats".

Everything that we now have was received from our ancestors, they gave birth to it, and we improved it. We must never forget our history. All arguments about the national idea are meaningless if they are not based on an understanding of the foundation of this community.

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From the 6th century the term antes finally disappears from the arena of history. But in the historical descriptions of the Slavs, foreigners actively use the name "ros" or "rus".

In the VI century. in the Middle Dnieper, a powerful union of Slavic tribes developed, part of which was the Ross tribe, whose name is associated with the Ros River, a tributary of the middle Dnieper. The union included the northerners, part of the ancient tribes - glades, and possibly other tribes that geographically greatly expanded the boundaries of the primary tribe of the Ross.

"The Tale of Bygone Years" defines the circle of Slavic tribal unions, in the 7th-8th centuries. became part of Russia: glades, drevlyans, Polochans, Dregovichi, northerners, Volynians, to whom in the 9th century. Novgorodians joined. Each of the annalistic tribes was formed on its own cultural basis. The ethno-cultural basis of the Volynians was the Prague culture and the late culture of Luka-Raikovetska; the basis of the Drevlyans is the culture of burial mounds and partly Luka-Raikovetskaya (the last rule was also based on the streets and Tivertsy); northerners - Roman culture; radimichi - the culture of burial mounds. The most complex was the cultural basis of the glades of the Middle Dnieper. In VI-VIII Art. it included components of three cultures: Prague, Penkovskaya and Kolomyskaya, and later, in the 8th-10th centuries, Luka-Raikovetskaya and Volyntsovskaya.

In fact, in a small area of ​​the Middle Dnieper, all the diverse cultures of the Eastern Slavs converged. And, therefore, it is no coincidence that it was the Kiev region that became not only the center for the formation of intertribal formations, but also the ethnogenetic center of the Slavic-Ukrainian and their state - Kievan Rus The unification of all tribes created the prerequisites for the formation of a single cultural basis (a single tradition of clothing culture), and the tribal structure predetermined the regionality and multivariance of traditional everyday culture. So, the epicenter of the Russian land was the Middle Dnieper, which, according to natural conditions and fertile lands, was a kind of ecumene for farmers since the Eneolithic, the late tribes of Scythian plowmen ─ the Proto-Slavs, as well as the core of the Slavic forest-steppe zone of the Chernyakhov culture.

The common features of ritual symbolism in various manifestations of material culture were preserved by the tribes that alternated in this territory in different historical conditions. Solar and Lunar symbolism with the ritual magical center of the Great Foremother passed through centuries and millennia, embodied in the images of Trypillia ornaments and anthropomorphic plasticity, in the elements of jewelry of the Bronze Age, in the system of placing jewelry of the Scythian time, in the painting on the ritual vessel of the Chernyakhov culture, in enamel jewelry sets cultures of the Kievan tribes, in brooches and spiral temporal pendants of ants. These traditions were not violated by the new Slavic association of the Ross. All this traditional figurative thinking, compiled over the centuries, was also reflected in clothing, which, at the stage of close relations with Byzantium, gained new features, while maintaining its agricultural traditions and original culture. Considering the main aspects of the attire of the Slavs of the VI-VIII centuries. according to written references, studies of well-known costume experts and archaeological materials, one can find characteristic signs of clothing of this period. Against the backdrop of pan-Slavic integration since the 6th century. the ethnic expressiveness of individual East Slavic tribes becomes more noticeable - Volhynians, Drevlyans, Polyans, Ulichs, Tivertsy, Severyans, Radimichi, Dregovichi, which in a peculiar way affects the formation of clothing. It also consisted of two ethno-cultural coordinates: on the one hand, the all-Slavic basis was born, being realized in the uniformity of clothing and systems of complexes, on the other hand, the ethno-cultural originality of individual tribes was most clearly manifested in the decoration of clothes, in the system of jewelry and in the ways of wearing them. With the main traditional components of the clothing complexes inherent in the East Slavic tribes in general, tribal decorations, the original signs of each individual tribe that was part of the Slavic "Russian" community, added bright aesthetic completeness to the image. By appointment, sets of tribal jewelry performed the same amulet function for all Slavs, and their location was specifically indicated. However, the difference was in the way they were worn and in the forms of the pendants themselves.

In the VI-VII centuries. the majority of the population of the Slavs wore clothes made from home-made fabrics as a product of a closed cycle of subsistence peasant farming.

In every family, regardless of social status, women were engaged in spinning and weaving. Over time, wealthy townswomen and women of the feudal elite became passive participants in this process: they only controlled the work of subordinate weavers. In peasant families until the beginning of the 20th century. remained traditional, obligatory for all women, the process of making fabrics. Fabrics were made from linen, hemp and wool on a horizontal loom "Krosna" different sort plain, twill and patterned weave.

Linen and linen soft, thin hemp linen were used for the manufacture of underwear, shirts, curtains (armices), pommels, towels, veils and bedspreads. More rigid hemp obscene cloth was used for sewing trousers, some types of outerwear, bags.

Linen and hemp fabrics were used both in folk and feudal life: they were used to sew underwear and used as a lining for an overhead outfit.

In addition to the aforementioned raw materials, the Slavs have long used wool for the manufacture of fabrics, from which they sewed mainly upper shoulder and waist clothing.

From multi-colored yarn, which was dyed with vegetable dyes of local origin, striped spares, checkered plakhts, belts, fabrics for skirts, dresses, raincoats, etc. were woven.

From coarse homespun cloth-sermyaga and felt - the peasants sewed warm outerwear like a retinue. "Both the product of felt and coarse woolen fabric, and cloth production existed in the old Kievan Rus even before the adoption of the cross" (F. Vovk).

Popularity among the feudal elite is acquired by imported silk and thin woolen fabrics, from which rich outfits are made.

If in the VI-VII centuries. silk imported fabrics prevailed, then already at the beginning of the 8th century. the first Byzantine fabrics appear: gold and silver brocade, velvet (loop brocade, M. Fechner).

In the clothes of a commoner, the color of unbleached and bleached linen prevailed, with partial use of red, black and a range of brown-brown-gray shades.

The attire of the townspeople and wealthy nobility was distinguished by polychromy of contrasting colors. To do this, homespun linen and woolen fabrics were dyed with vegetable dyes of local origin in rich reds, blues, greens and yellow colors. Such fabrics were called "krasina". They were used to sew suites, caftans, dresses, tops, which were decorated with imported fabrics of various textures and ribbons.

The clothing of the Slavs was socially differentiated, it differed only in the number of components and the quality of the material. However, the cut of clothes for peasants, townspeople and feudal lords was the same. The peasants wore linen and hemp shirts, the prosperous ─ made of imported silk or thin soft flats.

For warm, winter clothing, leather and fur were traditionally used. The poor wore sheepskin coats, the feudal elite - expensive outerwear made of beavers, foxes, sables, which were covered with Byzantine carpets on top.

The general name of clothing - "ports" has been known since the time of Prince Oleg (beginning of the 10th century, Oleg's agreement with Byzantium). The Proto-Slavic authenticity of this term should have deeper roots, as well as the types of clothing that independently matured in the depths of the life and culture of farmers. It is possible that all types of predominantly princely clothing (according to references in the annals), sewn from high-quality, bleached homespun fabric, were called "ports" (porta - a piece of fabric). With the intensification of contacts with Byzantium and the appearance of silk and gold-woven carpets, some forms of clothing were modified. The feudal-princely elite is gradually abandoning "unfashionable" homespun fabrics. Perhaps then, in the clothes of the Slavic nobility, the very term "ports", which from the 10th-11th centuries. partially modified by the Byzantine word "chasuble". However, as an archaic name, "ports" survived much longer in peasant clothes. In addition, it denoted some elements of clothing (Russian "ports", "footcloths").

In written sources of the XII century. often simple, poor clothes "rub", "rags" are mentioned, which, according to A. Artsikhovsky, was also the common Slavic name for the complex of clothes of commoners ─ home-made shirts and trousers. The semantics of this word has retained its essence in later definitions. Thus, in Ukraine the word "rag" means "rags" (F. Vovk). In Russia, there is also the expression "dressed in rags", i.e. the last poor man. According to the Old Slavonic concept, the word "rub" meant a piece of cloth (I. Sreznevsky). So, clothes made from "rubs" could also have the identical name "rub". The poor man's clothes torn to tatters in the 19th century. retained the name "rag". Confirmation of the archaism of this word is the name of the Ukrainian iron ─ a rubel, with which peasant women "ironed" finished linens and towels. The Slavic word "shirt" (from "rub") for the definition of underwear of the poor has been preserved in Russia as a common name for this outfit. The word "shirt" (from the Latin "Sagsa", F. Vovk) was borrowed. It was used by the feudal nobility to stand out among the smerds. The shirt has become underwear clothing of the class elite. It was this name that subsequently finally established itself in Ukraine in folk clothes.

shirts

The main type of clothing for all segments of the population of the Slavs were shirts (shirts). According to the studies of ethnographers of the 19th-20th centuries, shirts were different in design. Dopolnye shirts consisted of straight solid panels from the collar to the hem. Such shirts were mainly ceremonial: wedding, festive or posthumous. The shirt "to the point" had two parts: the upper one - "stand, machine, shoulder" and the lower one, the actual "point". There were also shorter shirts, which were worn separately: the "shoulder" and the lower part - the "hem". They were tunic-shaped in cut, sewn from one cloth folded in half. Since it was not wide enough, straight or wedge-shaped sides were sewn on the sides below the armhole.

The sleeves were not wide, straight, often much longer than the arm. They acted as gloves: they protected the hands from the cold. So that the sleeves did not interfere with work, they were picked up, "rolled up", and on holidays they were picked up to the elbow in the assembly and held at the wrist with a bracelet. Such a multifunctional form of sleeves was the result of life experience, an adaptation to the conditions of a harsh climate.

The men's shirt was collarless, with a rounded or rectangular neckline. Sometimes it had a small slit in front and was fastened at the neck with one button, it was called "goloneck". Decorated with embroidery or midges on the neck, cut, sleeves and hem. The men's shirt was shorter than the women's. She only reached her knees. They wore it loose, girdling it with a woven or leather belt with a metal buckle and decorations. The belt was not tightened, which created an overlap of the upper part of the shirt above the waist in the form of a transverse fold. Walking unbelted was considered indecent. Hence the expression "girded" - insolent.

Men's underwear was complemented by narrow trousers with a rectangular groin insert. A spectacle was stretched in the belt and tied in front at the waist. Trousers were tucked into high embroidered socks - leggings, boots or boots, or they were wrapped with footcloths on top and fastened on the leg densely wrapped with straps from pistons, bast shoes or lychaks. The shirt and pants were the main underwear.

Unlike the men's, the women's shirt was longer, to the feet, had the same tunic cut, long sleeves. In addition to practical properties, women's sleeves, loose to the ground (image on silver bracelets of the 12th century), had a magical meaning in the ancient pagan rites of "mermaids". The collar of a women's shirt tightly fitted the neck or tidied up at the neck under the "rurik" filing. The shirt had a small slit in front and was fastened with a button. Around the collar, as well as along the slit on the chest, the shirt was embroidered with predominantly red threads or sheathed with a narrow strip of colored fabric. The shirt was underwear. it was necessarily girded with a thin rope belt-amulet with an indispensable overlap.

Outerwear

Ordinary Slavs over their shirts wore old belt-type clothes like a plakhta, panyova or wrapper, dergi, which was an unsewn rectangular platter that was wrapped around the back of the body. Diverging in front, the board formed a large slit. Panyowa consisted of two or three panels, fastened on a waist strap-ochkura (plakhta with wings; reconstruction by Ya. Prlipko of a woman's outfit based on the materials of the Cherry Grave of the Scythian time). Pannyo-plakht outfits, universal in their simplicity and variability of use, were worn only by women. The symbolic checkered decor of the plakhta corresponded to the ancient Eneolithic signs of fertility (plowed into squares and sown field, Trypillia "rhombus"). Girls who had reached puberty, during initiation, could symbolically put on a plakhta - initiation into virginity. Plakhta, as a symbol of fertility, had to protect the sacred parts of the girl's body, giving them the strength of the future woman's fertility. Back in the 19th century the ritual of putting on pannova young, sometimes just before the wedding, has been preserved (M. Rabinovich).

The presence in one of the burials in the Zhytomyr region of the remains of organic matter of red-violet color near the lower part of the skeleton confirms the fact of a belt outfit such as pannova or skirt. The remnants of the tissue were preserved at the pelvic bones, these were spirally twisted threads, possibly silk (V. Antonovich).

An ancient, mostly girlish clothing was a curtain (armice) - a type of unsewn clothing, fabric boards, thrown over the shoulder, with a rounded hole for the head. On both sides, it was cleaved off or simply girded at the waist with a belt, like a plakhta, the curtain was made shorter than underwear to open the decorative lining of the shirt. The top was also an ancient outerwear - a type of short shirt with wide short sleeves.

The clothes of the townswomen differed from the clothes of the peasant women in the variety and quality of the fabric. The top shirt was made of silk or woolen fabric. The top shirt is mentioned in chronicles as an integral part of a rich costume. In order not to get confused in the names of these two elements of clothing similar in cut (the name of the upper shirt of that time has not been preserved), let us turn to the Old Slavic identifying terminology. "Plat" is a piece of fabric, "platno" is the name of the canvas. So, let's conditionally call the top shirt a "dress" according to the principle: "rub" - "rags", "plats" - "dress", that is, sewn from "plats".

The presence of an upper dress is confirmed by the remnant of organic dust of black, brown or purple flowers in the burials of the Slavs, as well as the location of the buttons on the skeletons (based on the excavations of V. Antonovich in the settlements of the Drevlyans).

Outerwear was sewn from woolen or silk fabric, the collar was sheathed with a silk ribbon woven with gold and silver threads, or a ribbon with Byzantine brocade with a pattern of gold threads on a silk base. On the chest, the clothes had a slit (small bosom), also bordered with a patterned fabric (L. Kud). The collar was fastened at the neck with one or three buttons with belt loops. Buttons-beads could be silver, bronze, carnelian, glass, paste, mostly rounded and pear-shaped.

The upper warm shoulder clothing includes a casing or sheepskin coat, the remains of which V. Antonovich found in two mounds near Minyniv. The collar of this garment was fastened at the neck with a special clasp, which consisted of a silver or bronze ring, a bead and a belt loop (Strizhavka).

In both cases, the remnants of the dress and sheepskin coat show the uniformity of the upper attire: a deaf, non-opening, straight cut, which was worn over the head, fastened at the neck with one or three buttons and necessarily girdled (the remains of woven and belt belts were found by S. Gamchenko in the Zhytomyr burial ground near the villages of Golovko, Yesterday, Grubskoe).

If a sheepskin coat and a dress are types of winter and summer clothing, then the suite, as an intermediate seasonal clothing, logically fits into this series. This allows us to conditionally reduce the upper shoulder clothing into one typological scheme, completing it according to fundamentally constructive solutions.

Outer raincoat clothing

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Its most common form was the votola, a sleeveless cloak made of thick linen or cloth, which was thrown over the shoulders and chipped off near the neck. "It was the most popular type of raincoat clothing of the Slavs, which was worn by everyone - from the smerd to the prince" (M. Rabinovich). The difference was only in the quality of the fabric and in the materials from which the brooches were made. Wealthy Slavs cleaved their cloaks with silver brooches, and simple people tied it in a knot. Other well-known types of raincoats are bluegrass, kitty (kots), luda. The retinues are mentioned in chronicles of the 11th century, but their ancient origin is not in doubt. There is almost no information about the cut of this type of outerwear. Judging by archaeological excavations, later images and ethnographic studies, suites in the 6th-8th centuries. were not a swinging, but a deaf type of upper outfit, calf-length, tightly fitting the body, sometimes had a turn-down collar and cuffs-zavrashi. They sewed suites from woolen fabrics.

If the dress was worn only by women, then kozhoks, sheepskin coats and retinues were worn by both women and men of all segments of the population, korzno (skut) ─ were popular mainly among the princely environment.

The presence of cloaks in burials is evidenced by the remains of painted earth and the location of fasteners almost always in one place: just below the shoulder or in the middle of the chest. Raincoats were knee-length (S. Gamchenko).

Headwear and hairstyles

The headdresses of men were hoods and hats made of wool or fur. To maintain their shape, they were let down or leaned on birch bark (birch bark).

The headdresses of Slavic women were very diverse, as evidenced by materials from archaeological excavations and ethnographic studies of Ukrainian, Russian and Belarusian folk costumes. It was the set of ornaments, the shape and decoration of headdresses and the color scheme of clothes that distinguished individual tribal groups of the 6th-8th centuries.

D. Zelenin, A. Artsikhovsky, Yu. Saburova, M. Rabinovich, G. Maslova, B. Rybakov and others dealt with the problem of reconstructing the headdresses of the Slavs. Scientists have identified three types of headgear: towel (ubrus, basting), kikopodibni (horned) and hard "kokoshniks" (korun). According to the complexity of the designs of the species, there were combined headdresses, where korunas or kicks were combined with ubrus or ubrus with soft hats-caps (L. Chizhikova).

Girls' headdresses provided for an open nape surrounded by a crown, Crowns were metal, made only of twisted wire (Gochivsky mounds), or covered with woolen cloth in the form of a roller, or it was a leather strap with rings strung on the head (Zhytomyr burial ground).

Out of the need to maintain loose hair, typical Slavic girlish headdresses arose: various bandages made of fabrics, silk ribbons, and ribbons. The remains of birch bark (burials in Volhynia) in combination with woolen fabric confirm the presence of a hard headdress - a crown (crown). Silver rings, gilded glass beads are sewn on its outer side, in the middle - one large carnelian bead.

Often, the front part of the koruna was made high and especially magnificently decorated with Byzantine silk or gold-woven fabrics. Girlish headdresses were complemented with temporal pendants. Hair was decorated with numerous beads, bells, silver and bronze rings of different diameters and ribbons. A variety of temporal rings and pendants were purely Slavic decorations, which were not only attached to the crown, but also woven into the hair at the temples. To do this, the hair was combed in a straight parting, small braids were woven from the temples, into which the rings were advanced. These pigtails were woven into braids or picked up from behind, hiding under the crown. In addition to temporal braids, interesting details of the hairstyle were recorded: the hair was taught in the form of a loop in front of the ear down from the temple, protecting the skin of the face when wearing large metal temporal rings (M. Saburova). A similar hairstyle "in connection" at the beginning of the XIX century. on the Right Bank of the Dnieper, F. Vovk described: perpendicular to the straight parting, another one was made, on the crown of the head. The front strands were combed on the sides of the head and laid out in the form of loops - fleece, the ends of which were laid behind the ears under the braids.

In this hairstyle, the traditions of wearing temporal rings are preserved. There were also more complex combinations of weaving temporal decorations on both sides of the head. Two, three or more rings of different diameters were strung on the hair or clung to the hair loops so that the rings hung down with shiny openwork tassels.

In addition to temporal rings, Slavic women wore earrings that were worn in their ears or strung several pieces on a leather strap and attached to the headman (L. Kud).

For the same purpose, they used earphones in the form of small circles made of thin colored leather, by appointment and symbolic content are associated with Antsky silver "ears" from the treasures of Maly Rzhavets and Martynovka. Along the edges of the soft ears there were holes for hanging earrings, called earmuffs or earmuffs. Attached "ears" with hooks to the crown or crown.

Women's headdress was formed on the basis of ancient pagan beliefs and rituals, which obligated women to carefully hide their hair - the hidden, magical power of a woman. Hiding their hair, women did not have the right to braid it. The hair was twisted and laid under the "crown" - "crown" (this was observed in the 19th century in the Ryazan province.).

According to the traditional scheme, the headdress of a married woman consisted of an occipital part (an ochelya) that covered the neck, and a parietal part, on which they necessarily threw a veil or put on a soft figured "horned" hat or warrior.

The remains of such headdresses, called "occipital" caps, were found by V. Antonovich and S. Gamchenko during excavations in the territory of the settlement of the Drevlyans. The shapes and proportions of this type of dress can be traced in the clay images of female heads found in the territories of Kyiv (Castle Hill) and Pereyaslav. Carefully styled hair did not need the decorations used by the girls. All the symbolic family amulets signs of a woman were externally attached only to a headdress. Temporal rings were attached to the ears or temples, as seen in clay paintings. This corresponds to the second type of classification by M. Saburova - the wearing of jewelry by married women.

The headdresses of the Slavs can be divided into hard ones - corunas, crowns and soft ones - ubrus, basting, povoinik, various "horned" hats, ochipka caps.

A soft cap-ochipok was put on the hair and tightly tied at the back of the head with ties. A povoinik, made of light fabric and decorated with silk or gold "brow" and "back cover", could be worn at home without additional covers. Noble women wore a hair warrior in the form of a braided frame made of gold or silver threads. Over the hair they wore an ubrus - a towel scarf made of white or purple linen or silk, which was draped around the head, covering the chin. Sometimes "horned" hats were put on the ubrus.

Decorations

The main feature of the Slavs of the 7th-8th centuries. there were tribal decorations that preserve the traditions of individual tribes, which at that time were part of the tribal association of the Ross-great-power group.

Glade- an ancient definition of the Dnieper Slavs, the most numerous of all the tribes that occupied the Middle Dnieper. In the annals, the glades are called a wise and "intelligent people", which, obviously, could play a leading role among the East Slavic tribes.

Temporal decorations are mainly represented by cricoid and S-shaped pendants. There are single tributary rings (Kyiv, Pereyaslavl, Chernigov), an earring with a pendant in the form of a bunch of grapes (Kyiv necropolis). They wore one or two temporal rings. In the burials, up to five to seven rings were found, strung on a headband of woven tape or on leather straps. Neck jewelry was made from a necklace. The most common were multi-colored (yellow, green, blue) glass beads, as well as gilded, carnelian, small metal beads covered with grain. During the excavations of the Polyansky burial mounds, small pear-shaped and biconical molded buttons occur. Both in women's and men's clothing, they could be sewn on a lace ribbon, which was attached to the collars. The chest ornaments include pendants in the form of a moon, bells and crosses, which were strung on neck ornaments. Glade decorations, like their outfits, were distinguished by simplicity and elegance.

Volynians, tribal groups of the forest zone of the Dnieper Right Bank, previously had a second name - Buzhan. The characteristic temporal adornments of women were ring-shaped rings with a diameter of 1.5 to 3.5 cm, made of thin bronze or silver wire, the ends of which closed or partially intersected. In quantity - from 1 to 8, and sometimes up to 16 - they are far superior to similar decorations of glades. Volhynians sewed ring-shaped temporal rings on a headdress (V, Antonovich) or woven into braids, sometimes there are S-like temporal pendants, which were mainly common among Western Slavs. In the burial mounds of the Volynians, there are also temporal rings with loose beads, characteristic of all Slavic tribes. They consist of a wire ring with one glass bead of different color or pasty brown with white wavy lines.

A temporal ring with a small silver bead was found in one of the kurgans of the Sourozh burial ground. There are also multi-beaded temporal rings (from 3 to 5) - silver fine-grained or openwork, as well as earrings with cluster-shaped pendants.

Beads in the burial mounds of the Volynians are not numerous. The threads consist, as a rule, of a small number of beads, from which metal round pendants or crescents were rarely hung. Single metal, carnelian, amber or crystal beads were added to multi-colored glass, paste or beaded necklaces. There are gilded or silver-plated beads of a cylindrical shape, an oval-shaped silver necklace with convex sides, decorated with fine grains. Volynyan women, obviously, almost never wore bracelets. only two were found.

However, simple wire rings were quite common ─ smooth, twisted or lamellar.

Bronze and iron buckles, belt rings for hanging personal belongings, horseshoe-shaped clasps, bronze, iron, bone and wooden buttons were found in female and male burials.

Drevlyans. The eastern neighbors of the Volynians were the Drevlyans, who also belonged to the right-bank Slavs. They occupied the forest zone in the northwest direction from Kyiv. It was a fairly powerful tribal union with its prince. Although the chronicler reports that the Drevlyans live like animals in the forests, this was not true. Having a developed tribal system of government, where the elders ruled the land, the Drevlyansk princes took care of the well-being of their land. The Drevlyans were worthy rivals of the glades.

The composition of the Drevlyansk tribal jewelry included ring-shaped temporal rings with closed ends or pivtor werewolves, as well as rings with S-like ends. There are pendants with beads of the Volynian type. Neck ornaments consist of glass gilded cylindrical and barrel-shaped beads, which also have pendants. White, yellow, red paste beads are more common, less often - blue and yellow glass beads, carnelian beads of various geometric shapes. In barrows near Zhytomyr, silver bladed beads decorated with granulation and filigree, as well as beads in the form of rosettes, were found. Moonlights, bells, sea shells, and possibly amulets were hung from the necklace. Women wore simple wired or twisted lamellar rings, similar to Volynian ones.

So, common for Polyans, Drevlyans and Volynians - the tribes of the Right-Bank Ukraine - were ring- and S-terminal temporal pendants, polychrome neck jewelry. their simplicity and conciseness harmoniously complemented the entire silhouette of the dress.

northerners- tribes that are still in the middle of the 1st millennium AD. e. occupied the northeastern territory of the Left Bank of the middle Dnieper. The most characteristic ethnic feature of these tribes were spiral temporal rings. This archaic symbolism existed for several centuries: from VI to IX. The composition of the female headdress included from two to four pendants on each side. According to materials from the barrows of Brovarka (Poltava region), a woman's head was decorated with a silver lamellar crown with small pendants above her forehead.

On both sides above the temples, several spiral rings were hung from the crown. In addition, the left temple had a long wire pendant with bells (National Museum of the History of Ukraine).

In addition, women decorated their headdresses and hair with ring-shaped closed temporal rings - a common Slavic type of jewelry. Three beaded temporal rings were found in the Gochivsky barrows. In addition to lamellar ones, Northern women wore thin twisted crowns, which were also decorated with plentiful temporal compositions of spiral and ring-shaped pendants with a significant amount of noise ornaments - bells.

Neck ornaments were made from yellow, blue and greenish glass beads or from a gilded necklace.

Lunnits, bells, rounded openwork pendants, crosses, and coins were hung from the beads. Torques with shields belong to the typically northern ornaments. In the Gochivsky and Golubovsky mounds, torcs with rosettes at the ends were found, which are very rare. Bracelets, rings and belt buckles are also rare finds in Severyansk barrows. A characteristic feature of the decor of Severyansk women's clothes was bells, which were often sewn onto clothes instead of buttons or attached to necklaces and headdresses. They were made of bronze with an admixture of tin, so they had a different color - from silver to yellow. Cast bells were lumpy and pear-shaped with a slot at the bottom and ears at the top, with an iron or bronze ball inside. About 70 bells were found in one of the graves of the Saltovsky burial ground. Along with beads and bells, small mirrors (5 - 9 cm) were found. they were worn on straps or chains threaded through a hole in the belt or simply on the chest. Mirrors without ears were stored in a leather case.

In the Saltovskoye burial, many ornamented plates were found, which were used to decorate clothes, as well as buckles from belts and shoes.

Shoes

The most common types of footwear of the Slavs were traditional postols, lychaks (bast shoes), pistons, shoes (chereviks), boots (chebots).

Lychaks or lychinnitsy, weaved from tree bark - bast, bast. They have been common among the Eastern Slavs and their neighbors since the early Iron Age. On the territory of Ukraine, lychaks were worn mainly by peasants. The townspeople wore shoes woven from bast mixed with leather straps, and sometimes completely woven from leather straps. Such leather bast shoes could be decorated with small metal plates (Saltovsky burial ground). The plates were found mainly on the legs of skeletons and, possibly, were hung from the straps of sandals or shoes. The plates were fixed with pins or sewn, and very thickly. Finds of shoe fragments suggest that it looked like light sandals, sewn from a piece of soft leather, which were intertwined with straps stuffed with metal plates.

The simple leather shoes of the Slavs were pistons (wrinkles, wrinkles), made from a rectangular or oval piece of leather and assembled on a leather rope.

The pistons were decorated with embroideries (a sample of a piston with embroidery in the bow is kept in the National Museum of the History of Ukraine), as was done by the Western Slavic Slavs.

In addition, the northern Slavs had "openwork" pistons, decorated in the bow with fir-tree-like slots. Shoes of this type were also characteristic of the entire East Slavic population (images on a bone diptych of the 4th century).

Pistons and bast shoes were put on footcloths or sewn trousers, wrapped with leather straps around the leg in several turns or crosswise.

Shoes (Chereviks) were worn by townspeople and wealthy peasants. The remains of such shoes were found during excavations in Volhynia. The laces were made of thin leather, made up in two layers. They looked like low, ankle-length, semi-boots with wide lapels. In front, the boots ended with sharp or rounded toes (V. Antonovich) and were tightened at the ankle with twine, for which vertical cuts were made.

The feudal elite wore boots (chabots). This name is found in chronicles from the 10th century. Old Russian chobots were knee-high, had a soft sole, sewn from several layers of leather, a pointed or blunt nose.

Chereviks and chobots were decorated with embroidery with red or yellow threads (Zhytomyr burial ground, S. Gamchenko).

conclusions

Summing up the characteristics of the clothes of the Slavs of the 6th-8th centuries, we have reason to talk about the final approval of the main forms and components of the clothes of the population of the territory of Ukraine on the eve of the adoption of Christianity. The consolidation of the ancient Slavic tribes contributed to the cultural development of the multi-ethnic population, the formation common ground spiritual and material culture. This was most clearly manifested in the field of culture attire, in the creation of common Slavic signs of clothing, which remained ethnographically diverse, with characteristic regional features. Such syncretism of the clothes of the ancient Russian population - natural phenomenon. After all, it is primarily a component of traditional everyday culture and is based on a system of traditions. And they go back to the times of the Trypillia, Porubynets, Chernyakhov and Kyiv cultures, the times of the existence of the East Slavic tribes. Naturally, the outfit embodies the best achievements of the material and spiritual culture of many generations, their aesthetic ideals, artistic tastes, ethical norms and national character.

Therefore, clothing has always been a real work of art, an indicator of artistic taste and high skill.