Mari prayer in Mari language

Mari conspiracies. Mari magic. Witchcraft of the people of Mari El

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Share12010-04-10 13:06:40

• Author: VS
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WHEN A HUSBAND OR WIFE HAS LEFT
Make a mixture of hemp seeds, coarse salt, and millet. Light a fire in the oven or stove. If there is no stove, light a fire using torches in a basin or saucepan. Throw the mixture into the fire and speak. Throw and speak three times in a row. Do it within a week.

At the beginning, call on God and the Angel of the day of the week on which the conspiracy is made, and God and the Angel of that segment of the day (morning, noon, evening, night) when it is done.

God of Resurrection, Angel of Resurrection! God of the Night, Angel of the Night! Mother of Fire, your fire is sharp, your smoke is long, bring it, direct it to (name). Let the heart-liver (name) turn to me! Just as this grain, salt, when burned, explodes, so let the heart-liver (name), when burned, explode, let it come to me! The places where he sits and sits, let them become needles, the places where he stands and stands, let them become nails, let him not sit on needles, let him not stand on nails (name), burning his heart-liver, let him will return to his family, to his wife, to his children, to his home!

Share22010-04-10 18:23:48

• Author: VS
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In Mari magic, conspiracies are considered the main method of influence. Sorcerers say that a conspiracy concentrates energy, it is energy itself. The conspiracy in Mari is called “Yu” “energy”. Sometimes a conspiracy is called shÿvedysh 'what is spat out', shÿvedysh yu - 'spitted out energy', since the person speaking at the end of the phrase exhales sharply, as if spitting out air; From the outside it looks like spitting.

A conspiracy creates a psychological imaginary connection between a person and various objects of his interest. By conspiracy, people consciously or intuitively change themselves and through themselves the world around them. The leading component of the conspiracy is the image, the imagination. The best time for charming is the morning and evening dawns.

It is advisable for both the healer and the patient to carry out treatment (removal of the evil eye, damage) on an empty stomach. The charmed water or other object cannot be heated, boiled, placed in hot water, or in a fire, otherwise the energy will evaporate. The charmed water or salt or other object should also not be kept near open water, since water absorbs the energy of the spell.

Therefore, when a charmed object is carried across a river, lake, or other bodies of water, it must be placed on the head or hidden under the left armpit, isolating it from open water.

The conspiracy is most often performed in 4 poses:

1. The speaker holds a knife or scissors in his hand, which he points at the object being charmed, and with both feet steps on a knife or other object with a sharp blade (axe, saw, sickle, scythe, etc.)

2. The speaker holds a knife or scissors in one hand, which he points at the object being charmed, and a broom in the other hand. A broom means that it is used to sweep away diseases and damage.

3. Steps on a broom with both feet, holding a knife or scissors.

4. There is a knife or scissors in your hand, there is nothing under your feet.

Having taken the necessary position, before speaking, they must call on assistants, who are called witnesses (tanyk). The calling of assistants is called tanyktaryme (tanyktarash 'to make a witness'). This is done in order to fill yourself with strength (energy). For light, non-energy-consuming rituals, tanyktarym is not performed.

Sorcerers who adhere to the Mari religion call for help from the Mari gods, various animals, birds, trees, clouds, stars, etc. The Mari healing spells themselves consist of two parts: separation and dissolution.

1. Branch (shortysh). This is the main part of the conspiracy, separating evil spells and spirits from the body and aura of a person.

2. Dissolution (shultysh). The separated spells and spirits are dissolved and turned into nothing. If this is not done, they will re-enter the patient, the ritual will be useless.

Instead of dissolving, sometimes they make a return 'pörtyltysh, pörtysh', if it is known who made the spell and damage or it is known where the spirits came from.

Having completed the spell, the healer thrusts the knife into the floor with a flourish or, raising his hand up, releases the knife from his hand so that its tip pierces the floor. At the same time, mentally or out loud he says: “Let it stick into the sorcerer’s heart-liver” (Loktyzyn shÿmyshkyzhö-mokshishkyzho keriltshe) or “I’ll stick it into the evil spirit” (Osal muzhysh keram).

When speaking, special breathing and thinking techniques are used.

The main thing here is continuous, very fast, even unintelligible, speech and the continuous creation and alternation of mental images (pictures). Breathing when speaking is different from normal breathing. If during normal breathing a person pronounces words only while exhaling, then when speaking, words are spoken continuously and continuously both during inhalation and exhalation and in pauses between inhalation and exhalation, and breathing is carried out simultaneously through the nose and mouth. This is only possible when pronouncing words in a whisper or mentally.

Conspiracies are pronounced in a very quick whisper, breathing is rhythmic, without delays or pauses. Having completed the phrase, they blow sharply on the object being enchanted, draw a cross over it, as if closing it with a lid, so that the energy does not escape from the object.

In charming, the whole ritual is important: the words, the rhythm, the breathing, the creation of mental images, and what objects are used. There is nothing superfluous here, everything must be done as required by the ritual.

The qualities of the person who carries out the conspiracy are important. Not all people have a conspiracy. First of all, he must have a gift (talent). Such a gift is given either from God or from deceased healers at the moment when a person is in an unconscious state, in clinical death, and his soul visits the world of the dead. To acquire a gift, a person must “die” and “resurrect,” which is reminiscent of the formation of a shaman among the Siberian peoples.

Other requirements for the speaker:

1. a person must have all teeth. If there are not enough teeth, then this deficiency is overcome by saying before the spell, “I speak with steel teeth,” “I chew the disease with steel teeth,” etc., and during the spell one must stand on a sharp iron object;

2. a young, strong, healthy person has greater magical power than an old one. With old healers, the less physical strength they have, the fewer teeth, the less power in the conspiracy. People are generally afraid to go to a sick healer, because his illness can be transmitted to the person he is treating. Drunkards also have no power in the conspiracy;

3. It is undesirable to pronounce a conspiracy on a family member, a blood relative, or on all people who share meals with the patient, use common utensils, and common things with him. Conspiracies are stronger if they are spoken by an outsider. The healer should not eat or drink with the client.

If you have any questions, I will try to answer as best I can.

The meaning of the symbols of magical amulets

Mari ornaments

The Shochynav symbol was applied to the talisman in order to reveal some talents in a person.
To create a classic talisman, which is based on items of clothing, dishes or other material suitable for painting, the symbols presented in the table are used:

Amulets made of metal and wood

With the help of a spiral carved on metal, a person can protect himself from envious people.
To use and make the following Mari talismans, you do not need a specific ethnicity or special powers:

• Amulet for luck and strength. An image of a deer is applied to the metal, which personifies divine powers, and also, thanks to the antlers that are renewed from time to time, the transience of time and the maintenance of youth. The amulet is complemented by painted paws of geese or ducks, which bestow luck and wealth.
• An amulet for many years of life and for protection from envious people. A spiral is carved into the metal, representing immortality and vitality. The twisted circular line embodies the changes of seasons, lunar cycles and human life from birth to death.
• Amulet from otherworldly forces. Beads are made from cyprian shells that ward off any aggressive entities. The amulet can be worn on children.
• Talisman for maintaining vitality. The engraved design of a fir tree represents the exuberance of nature, abundance and prosperity. Another meaning of the tree is the immortality of the human race.
• A talisman to increase attractiveness. Painted swans, most often a couple, give the girl love, tranquility and beauty.
• Amulet to improve health. Oak leaves engraved on a round amulet will give you long and happy years of life that will not be overshadowed by illness.
• A talisman charged with the spirits of ancestors. The drawing of a butterfly symbolizes the human soul and allows you to gain the wisdom of the deceased. The bearer of the talisman will be able to count on maternal assistance in difficult situations.

To enhance the effect of magical amulets, you should turn to the Mari gods and leave offerings at the trees. Most often they include food, chickens or coins.

To activate magical symbols and images, just squeeze the amulet tightly and mentally ask for help. The more often a person wears the talisman, the stronger its effect will be. You should not give a magic item into the hands of strangers, and it is also better not to advertise its wearing. If it is inconvenient to constantly wear the amulet, then you can put it on, for example, before going to bed every night, and take it off the next morning.

Mary prayers text

Full description: Mary prayers text especially for our dear readers.

Mary prayers text

On the day of prayer, the Mari heat the bathhouse from early morning. After the bath, put on clean linen. Only with a clean body and bright thoughts can one begin to pray. To do this, you need to light the stove early in the morning, bake pancakes, grease them with butter and stack them. Next to a stack of pancakes (melna kysyl) place hot milk in a bowl and add a little butter.

The prayer is read by the head of the family. Very rarely, a woman is allowed to read a prayer, in which case she is required to wear a man's headdress. The family stands near the table. The person praying (Kumalshe e?) takes a white tablecloth and a stack of pancakes in his hands and says in the direction of sunrise:

Bright Great God, Maslenitsa has come today. Breaking off a piece from this whole pancake, I ask for abundance for all the people, all relatives, good neighbors, all my livestock, and the crops I grow.

Osh Kugu Yumo, tache Uarnya payrem shuyn. Tide tichmash melnam chyvyshtal pishten, mariy kalykemlan, chyla kalyklan, rodo-shochshemlan, poro poshkudemlan, kuchymo volyklan, yshtyme kindylan perkem yodam.

Bright Great God, thank you very much for sending us to earth, for giving us food, drink, clothing, strength and intelligence.

Poro Osh Kugu Yumo, kugu tau mlande ?mbake koltymetlan, yukten-pukshen-chikten ashnymetlan, viyym da ush-akylym puymetlan.

Bright Great God, with your help the cold winter is passing, the cow has calved. They milked the cow, made butter, coated the pancakes with delicious butter, fell in love with the delicious pancakes.

Poro Osh Kugu Yumo, tiyn polshymet dene yushto tele erta, ushkalem prezym kondysh. Shorym lushten, uyym yyshtyshna, tamle uyym melnash yigyshna, tamle melnanam yoraten nal

Bright Great God, henceforth I ask for a happy life for me, my children, my family, good neighbors, ancestors, and all the people. When I sleep, when I am awake, give health to my limbs, body, head, increase my mind; teach you to make the right decisions in life; I beg you to live loving you and the Mari people, understanding other people. Bright Great God, help me raise children, raise livestock, grow crops, protect the Motherland, give the Mari people, soldiers, and me willpower and tolerance.

Poro Osh Kugu Yumo, onchykyzho shalanemat, ikshyvemlanat, yeshemlanat, poro poshkudemlanat, rodo-shochshemlanat, kugese kalykemlan, tunyambal kalyklan pialan ilyshim yodam. Vozyn small godymat, kechyvalym kynel koshtme godymat kid-yolemlan, cap-kylemlan, vuem shinchavylyshemlan tazalykym pu, ush-akylym outdated shogo; shonash-kutyrash, Tyiyn yulam shukten ilash tunykto; Tylanet kumalyn, Tyyym da mariy kalykym yoraten ilash, molo kalykym japlen ilash puyiro. Poro Osh Kugu Yumo, ikshyvem-shamychem kushtash, kayyk-yutym, volykym onchash, kinde shurnym kuktash, elnam aralash polsho, mariy kalyklan, saltak-vlaklan, mylanem jeon viyym, kugu chytyshym pu.

Kumalmem kavil lije.

Each family member can say this prayer in their mind at this time.

The family sits around the table. The head of the family tries the pancakes first, then according to seniority.

Mary prayers text

The Mari holiday Kugeche (Great Day) is the main holiday of the spring calendar cycle; it is celebrated on Thursday, seven weeks after the holiday Uyarnya (Maslenitsa), as a spring holiday, as a moment of endowing the land with fertile power, the economy with prosperity, and the family with health. Kugeche is accompanied by numerous rituals and beliefs. They begin to prepare for the holiday four days in advance, or even earlier: they wash all the walls of the house, the ceiling, and wash the clothes. They cover pillows on beds and chairs with elegantly embroidered scarves, hang tablecloths with patterns on stoves, TVs, beds, and lay elegant homemade paths. They clean up the house and yard, brew kvass.

On this day they try to get up before sunrise. There is a belief that this “makes a person easy and will succeed in all matters.”

On Thursday early in the morning they heat the bathhouse and pray.

Funeral table. At sunrise, you can set the funeral table. A funeral table is a surface (coffee table, bed, armchair, chair) covered with a tablecloth. Everything that the dead should “try” is placed on the tablecloth: a little different food (soup, pancakes, bread, meat), a glass of vodka, candles.

In Kugeche and Semyk, 3 very first cooked pancakes, separately hard-boiled 5, 7 or 9 eggs, cereal soup, and meat are placed on the funeral table. Prepare several (unpaired) candles. They prepare the candles themselves, twist a linen rope (gauze) in melted wax and secure it to logs. Recently, candles have been placed on a plate with grain. Candles are placed in the sequence of Kiyamat-tora, Kiyamat-savush, recently deceased relatives (by name) and other deceased. After setting up the memorial table, breaking off a few pieces from the pancake, they commemorate the dead, saying “shuzho” - so that it “reaches” (to the dead).

Towards noon, a table is set with ritual dishes - colored eggs, pancakes, kvass, cereal soup, always with fresh chicken or salted goose. (In villages, all meat is prepared in the fall; poultry meat is salted for long-term storage).

To celebrate Kugeche and Semyk, the Mari of the Sharan region of Bashkortostan unite into related groups of the rad variety, lit. candle type Sorta rad unites one or more male-related families of the same village.

The Kugeche holiday begins to be celebrated in the family that is highest along the river. To do this, one of the members of this family must walk along Sorta Road and invite them to their place for a festive treat. Everyone who accepts the invitation and participates in the ceremony, in turn, must also invite guests. Thus, holiday festivities pass from one family to another, while the direction of the event from one owner to another owner is strictly downward in the direction of the river.

The Semyk holiday, unlike Kugeche, begins to be celebrated in the family that is lowest down the river.

Upon arrival of all guests, they are seated at the table. They light candles and remember the dead. Holiday meals begin. After the festive meals and after all the candles have gone out, they begin to see off the dead. To do this, several women take eggs (of the yumal muno variety) from the memorial table and go outside. They clean eggs on the street and symbolically “see off” the dead from this house to the next owner who receives guests. (The last receiving host escorts towards the cemetery). Women take the eggs home, rinse them in water, cut them lengthwise into two parts, salt them and place them on the table. After this, they must eat again. The yo mal muno variety should not be eaten by children. All ritual actions are accompanied by the singing of folk songs. Then all the guests go to the next house to eat.

In 2013, Kueche/Kugeche/Easter is celebrated on May 5th.

Reading morning and evening prayers in the Mari language 1040

Prayer is our conversation or conversation with God. It is necessary for us just like air and food. We have everything from God and have nothing of our own: life, abilities, health, food and everything is given to us by God. Therefore, in joy and in sorrow, and when we need something, we must turn to God in prayer.

There is breath in the body - and the body lives; When breathing stops, life stops. So it is in the spirit: there is prayer - the spirit lives; no prayer - no life in the spirit.

It seems that what would be simpler and more natural for us, like prayer, or the aspiration of the heart to God? However, it doesn’t happen to everyone and doesn’t always happen. He must be aroused and then the spirit of prayer must be strengthened within himself.

Morning and evening prayers were translated into the Mari language back in the 19th century. In 2005, the collection “Marla Prayer-Vlak” was published; the circulation was large and should be preserved in churches. We offer audio recordings of morning and evening prayers. Listen to them properly, and your ascent to God will strengthen in your hearts, and you will enter into a spirit of prayer.

You can download or listen to morning and evening prayers in the Mari language using the link.

While the Mari prayer sounds (VIDEO)

This film is dedicated to the dying language of the Mari people. But people cannot live without a language, so the authors themselves stated a broader theme: “Our film is about the worldview, poetry and philosophy of the Mari living in the Perm region,” say the creators of the film.

There is plenty of poetry in the “Mary Prayer”. Lyrical landscapes of the banks of Sylva, songs and prayers to the sound of thunderstorms and rain... Archaic pillars of cultural tradition appear through the lyrics, one of the key symbols is the tree of life. One of the first shots of the film is a vertical panorama of a mighty tree. Raising our gaze higher and higher to its spreading crown, we hear the mysterious voices of the Mari more and more clearly. A ribbon tied on a tree, which with any gust of wind on the screen turns into the number “7” is also a symbol - “the sign of an angel”, a symbol of good luck, which encrypts the sacred connection between earthly and heavenly, human labor and God’s blessing.

Everything lives in unity - and it is no coincidence that the heroes of the film - the Mari - read pagan prayers to the sun, water, trees, and ancestors. Prayer appears in the film as something inaccessible, sacred, connecting eras and worlds into an incomprehensible balance. Symbolic in the film is the episode in which TV reports about natural disasters and catastrophes are broadcast one after another, and the Mari family silently goes about their business, believing that the disharmony of life will be balanced by the power of prayer.

To be honest, I don’t really believe this. One gets the impression that, carried away by philosophical and poetic generalizations, the authors forgot that there are still real people on the screen. And yet we were shown a piece of their everyday life - the scene where an elderly woman teaches a little girl the skill of making yarn, saying: “You have to turn the chopper!” - seems completely alien, divorced from the film. How I wish there were more moments like this! How lightly fluttering above the heaviness of the entire film is the scene where bright, hope-giving ditties in the native Mari and Russian languages ​​are heard from the lips of a woman who is no longer young!

The closing credits of the film include photographs of the main characters. With their help, the connection between generations is once again emphasized. But the answer to the question: what will happen if the Mari prayer stops sounding? - alas, it didn’t sound. Maybe it's not time yet...

Video report from State Television and Radio Broadcasting Company "Perm":

Photo: still from the film “Mary’s Prayer”

The Mari can use magic to send a person to the next world