Ursitoare

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The three Ursitoare, in Romanian mythology, are supposed to appear three nights after a child's birth to determine the course of its life. They are most similar to the Roman Parcae, the Latin equivalent of the Greek Fates or Moirai. [1] [2]

Contents

The Fates appearing to baptize children has been part of Romanian tradition for hundreds of years. In recent years there has been a "physical materialization" too of this tradition through the show presented during the name party.

Names

Their most common names are ursitori and ursitoare, [3] but variations appear locally, like ursători, ursoaie, ursońi, urzoaie, [4] ursite. [5] Similarly, in the Oltenia region, they are dialectally known as ursătóri(le), ursitóri(le), ursătoáre(le). [6] They are also euphemisticaly called albe, fecioare, babe, [7] Albe Caşmete, and Hărăzite. [8]

The great variety in their names, according to Rolf Wilhelm Brednich, attests the "ancient popularity" of the belief. [9]

Etymology

According to Romulus Vulcănescu  [ ro ], the term originates from the expression a ursi, from Latin ordior 'predeterminate, weave', also found in Modern Greek orizo and Bulgarian urisram. [10]

Role

The Ursitoari equal three beings, but are variably described as three girls, three virgins, three sisters, three women, or three apparitions. [11] [12] [13] [14]

They come at night to the newborn's cradle, three nights after their birth, and weave their fate. [15] [16] [17] [18] During the same period, thw child's mother and the midwife work to propitiate the Ursiotare in order to earn their goodwill. [19] [20] These beings also assign a fated partner to a person. [21] [22]

In Moldova, the ursitoare are good fairies clad in white and equal three: the ursitoarea, who holds a spindle and a loom; the soarta, who weaves the thread, and the moartea, who cuts the thread. [23] Likewise, in Romanian popular belief, the Ursitoare are three beings that come to weave the child's fate, each of them having separate functions: Torcătoarea, who furnishes the life thread; Depănătoarea, who spins it into the spindle, and Curmătoarea, who cuts it with scissors, representing the allotted time for the person. [24] [25]

Parallels

Among Slavic peoples

Scholarship indicates that similar beings (a trio of women that allot men's fates) also exist in South Slavic folklore, among the Serbians, Macedonians, [26] Slovenes, [27] Croatians, Bulgarians and Montenegrinians. [28] [29]

In Bulgaria (also among Bulgarians in Moldova), there is the belief in орисници ("orisnitsi"), three women that come at night to bless the newborn child and decree their fate. They are sometimes described as elderly women wearing black, or three women of differing ages. [30]

See also

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References

Notes

  1. ↑ Ristic 2008, pp. 44.
  2. ↑ Ilie, Emanuela (2013). "Noaptea fantastică. Forme şi funcţii ale nocturnului în literatura supranaturalului" [The Fantastic Night. Forms and Functions of the Nocturne in the Supernatural’s Literature]. Journal of Humanistic and Social Studies (in Romanian). 4 (1). Editura Universității Aurel Vlaicu: 67–82 [69]. ... cele trei Ursitoare din mitofolclorul românesc, echivalentul autohton al Moirelor grecesti sau al Parcelor romane.[... the three Ursitoare of Romanian folklore, autochthonous equivalent to the Greek Moirai and Roman Parcae.]
  3. ↑ Brednich 2016 , p. 1398
  4. ↑ Ştiucă, Narcisa (2017). "Zânele sorţii: cult, naraţiune şi spectacol" [Die Schicksalsmusen: Kult, Erzählung und Theateraufführung]. Studii Şi Comunicări de Etnologie (in Romanian). XXXI (31). ASTRA Museum: 103–110 [104].
  5. ↑ LUNG (POPESCU), Cristina (2008). "Roluri feminine în riturile asociate naşterii şi botezului în societatea tradiţională românească" [Feminin Roles in Birth – and Baptism – Associated Rites in the Romanian Traditional Society]. Anuarul Muzeului Etnografic al Moldovei (in Romanian). 8: 137-151 [145].
  6. ↑ Golant 2013 , p. 97
  7. ↑ LUNG (POPESCU), Cristina (2008). "Roluri feminine în riturile asociate naşterii şi botezului în societatea tradiţională românească" [Feminin Roles in Birth – and Baptism – Associated Rites in the Romanian Traditional Society]. Anuarul Muzeului Etnografic al Moldovei (in Romanian). 8: 137-151 [145].
  8. ↑ Ştiucă, Narcisa (2017). "Zânele sorţii: cult, naraţiune şi spectacol" [Die Schicksalsmusen: Kult, Erzählung und Theateraufführung]. STUDII ŞI COMUNICĂRI DE ETNOLOGIE (in Romanian) (31): 103-110 [104].
  9. ↑ Brednich 2016 , p. 1398
  10. ↑ Vulcănescu, Romulus (1985). Mitologie română (in Romanian). Editura Academiei Republicii Socialiste România. p. 163.
  11. ↑ LUNG (POPESCU), Cristina (2008). "Roluri feminine în riturile asociate naşterii şi botezului în societatea tradiţională românească" [Feminin Roles in Birth – and Baptism – Associated Rites in the Romanian Traditional Society]. Anuarul Muzeului Etnografic al Moldovei (in Romanian). 8: 137-151 [145].
  12. ↑ Lazăr, Natalia (2018). "Considerații privind obiceiurile la naștere în Țara Oașului" [Considerations concerning birth customs in the Oaş Land]. Buletin Stiintific, Seria A, Fascicula Filologie (in Romanian). XXVII (1). Editura U. T. Press: 389–397 [393].
  13. ↑ Ghinoiu, Ion (2013). Dictionar De Mitologie Romana (in Romanian). univers enciclopedic gold. p. 294.
  14. ↑ Vulcănescu, Romulus (1985). Mitologie română (in Romanian). Editura Academiei Republicii Socialiste România. p. 164.
  15. ↑ Schullerus, Pauline [in French] (1977). Rumänische Volksmärchen aus dem mittleren Harbachtal (in German). Bukarest: Kriterion. pp. 357–362.
  16. ↑ Ilie, Emanuela (2013). "Noaptea fantastică. Forme şi funcţii ale nocturnului în literatura supranaturalului" [The Fantastic Night. Forms and Functions of the Nocturne in the Supernatural’s Literature]. Journal of Humanistic and Social Studies (in Romanian). 4 (1). Editura Universității Aurel Vlaicu: 67–82 [69].
  17. ↑ Pavelescu, Amalia Ludmila (2007). "Din folclorul Mărginimii Sibiului. Credinţe şi practici magice pre- şi postnatale" [The practices used after the child’s birth in Marginimea Sibiului]. Studii Şi Comunicări de Etnologie (in Romanian). XXI (21). ASTRA Museum: 7–16 [10–11].
  18. ↑ Senn, Harry A. (1982). Werewolf and Vampire on Romania. East European Monographs. Vol. XCIC. New York: Columbia University Press. p. 68. ... the goddesses of fate (Ursitoare) who preside over the birth of each child and assign its destiny ...
  19. ↑ Golopentia, S. (2004). "Towards a Typology of Romanian Love Charms". In Roper, J. (ed.). Charms and Charming in Europe. London: Palgrave Macmillan. p. 154. doi:10.1057/9780230524316_9.
  20. ↑ LUNG (POPESCU), Cristina (2008). "Roluri feminine în riturile asociate naşterii şi botezului în societatea tradiţională românească" [Feminin Roles in Birth – and Baptism – Associated Rites in the Romanian Traditional Society]. Anuarul Muzeului Etnografic al Moldovei (in Romanian). 8: 137-151 [144-145].
  21. ↑ Golopentia, S. (2004). "Towards a Typology of Romanian Love Charms". In Roper, J. (ed.). Charms and Charming in Europe. London: Palgrave Macmillan. pp. 153–154. doi:10.1057/9780230524316_9.
  22. ↑ Ghinoiu, Ion (2013). Dictionar De Mitologie Romana (in Romanian). univers enciclopedic gold. p. 294.
  23. ↑ Bancova, Emilia (2017). "Ritualul de naştere la bulgarii din Moldova" [The childbirth rites among the Bulgarians of Moldova]. Revista de Etnologie şi Culturologie (in Romanian). XXII (2). Institutul Patrimoniului Cultural al Academiei de Științe a Moldovei: 36–39 [38].
  24. ↑ LUNG (POPESCU), Cristina (2008). "Roluri feminine în riturile asociate naşterii şi botezului în societatea tradiţională românească" [Feminin Roles in Birth – and Baptism – Associated Rites in the Romanian Traditional Society]. Anuarul Muzeului Etnografic al Moldovei (in Romanian). 8: 137-151 [145].
  25. ↑ Vulcănescu, Romulus (1985). Mitologie română (in Romanian). Editura Academiei Republicii Socialiste România. p. 165.
  26. ↑ Petreska, Vesna (2006). "Demons of Fate in Macedonian Folk Beliefs". In Gábor Klaniczay; Éva Pócs (eds.). Christian Demonology and Popular Mythology. Budapest, Hungary: Central European University Press. pp. 221–236 [221–222]. doi:10.1515/9786155211010-017. ISBN   978-615-5211-01-0. The demonic beings that designate the destiny at the birth of a child are known in Macedonia as narechnitsi, sudienitsi, urechnici or rechenitsi. A characteristic feature of the narechnitsi is their anthropomorphized appearance. They are females — three women, maidens or sisters ...
  27. ↑ Senn, Harry A. (1982). Werewolf and Vampire on Romania. East European Monographs. Vol. XCIC. New York: Columbia University Press. p. 68. ... the goddesses of fate (Ursitoare) who preside over the birth of each child and assign its destiny [are] present among the Slovenes of northern Yugoslavia. There, the Sojenice or Rojenice decide a child's fate and the time and manner of its death.
  28. ↑ Golant 2013 , p. 97
  29. ↑ Pócs, Éva (1998). "The Belief Figure of the Witch". Between the Living and the Dead: A Perspective on Witches and Seers in the Early Modern Age. Budapest, Hungary: Central European University Press. p. 37-58 [56n71]. doi:10.1515/9786155225307-004. 71. Greek moira, Serbian, Croatian, and Bulgarian urisnici, nerusnici, and sudnice or sudjenice, Slovenian rojenice, Romanian ursitoare, ursaie, Albanian fatite, or fatije, and others.
  30. ↑ Bancova, Emilia (2017). "Ritualul de naştere la bulgarii din Moldova" [The childbirth rites among the Bulgarians of Moldova]. Revista de Etnologie şi Culturologie (in Romanian). XXII (2). Institutul Patrimoniului Cultural al Academiei de Științe a Moldovei: 36–39 [37–38].

Bibliography

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