View source for Dziady

{{Short description|Slavic folk holiday}}
{{italics title}}
{{otheruses}}
{{Infobox holiday
| type          = Pagan, cultural
| date          = Between the last day of April and the first day of May or around the [[March equinox|spring equinox]] (spring dziady)<br/>Secondly, between the last day of October and the first day of November or around the [[September equinox|autumnal equinox]] (autumn dziady)
| relatedto     = [[Zaduszki]], [[Radonitsa]], [[Vėlinės]], [[Allhallowtide]]
| startedby     = 
| firsttime     = 
| frequency     = Twice a year
| duration      = 
| scheduling    = 
| month         = 
| weekday       = 
| ends          = 
| holiday_name  = Dziady
| begins        = 
| celebrations  = Offering food to ancestors
| significance  = Communion of the living with the dead
| litcolor      = 
| observedby    = [[Belarusians]], [[Polish people|Poles]], [[Ukrainians]],<ref>Деды / Виноградова Л. Н., Толстая С. М. // Славянские древности: Этнолингвистический словарь : в 5 т. / под общ. ред. Н. И. Толстого; Институт славяноведения РАН. — М. : Межд. отношения, 1999. — Т. 2: Д (Давать) — К (Крошки). — С. 45. — {{ISBN|5-7133-0982-7}}.</ref> [[Lithuanians]] (nowadays [[Rodnovery|rodnovers]] and [[Christianity|Christians]] in [[Vėlinės|christianised form]])
| nickname      = 
| official_name = 
| alt           = 
| image         = Dziady (restored).png
| caption       = {{lang|pl|Dziady, pradziady, przyjdzcie do nas!}} ('Ancestors, forefathers, come to us!'), a depiction of dziady ritual in [[Belarus]], {{ill|Stanisław Bagieński|pl}} (1904)
}}

'''{{lang|pl|Dziady}}'''{{efn|{{langx|be|Дзяды}}; {{langx|ru|Деды|Dedy}}; {{langx|uk|Діди|Didy}}; {{langx|pl|Dziady}}; {{langx|lt|Ilgės}}}} ({{lit|grandfathers, forefathers, eldfathers}}; For example, presented  in Polish literature in one of the most famous books written by Adam Mickiewicz „The Forefathers’ Night”. Dziady is a term in [[Slavic folklore]] for the spirits of the ancestors and a collection of [[Slavic paganism|pre-Christian]] rites, celebrations,  rituals and customs that were dedicated to them. The essence of these rituals was the "communion of the living with the dead", namely, the establishment of relationships with the souls of the ancestors, periodically returning to Earth  to their headquarters from the times of their lives.{{Sfn|Szyjewski|2003|p=210}} The aim of the ritual activities was to win the favor of the deceased, who were considered to be caretakers in the sphere of fertility. The name {{lang|pl|dziady}} was used in particular dialects mainly in [[Belarus]], [[Poland]], [[Polesia]], [[Russia]], and [[Ukraine]] (sometimes also in border areas, e.g. [[Podlachia]], [[Smolensk Oblast|Smoleńsk Oblast]],in Lithuania [[Aukštaitija]]), but under different other names (''pomynky'', ''przewody'', ''[[radonitsa]]'', ''[[zaduszki]]'') there were very similar ritual practices, common among Slavs and [[Balts]], and also in many European and even non-European cultures.{{Sfn|Fischer|1923|p=15}}

== Etymology ==
{{script needed|section}}
In the context of the pagan holiday of the dead, the most popular name is {{lang|pl|dziady}}. The word {{lang|pl|dziad}} comes from the [[Proto-Slavic]] word ''{{lang|sla-x-proto|dědъ}}'' ({{plural form|{{lang|sla-x-proto|dědi}}}}) meaning primarily '[[grandfather]]', but also 'an old man with an honorable position in the family', '[[ancestor]], or 'old man'. The second meaning is "spirit, demon"; compare [[Polish language|Polish]] {{lang|pl|dziadzi}} ('demonic, of a demon') considered a [[euphemism]] from {{lang|pl|diabli}} ('diabolical, of the devil'), [[Kashubian language|Kashubian]] {{lang|csb|dżôd}} ('evil spirit, which threaten children, [[Domovoy|domestic spirit]]'), [[Czech language|Czech]] {{lang|cs|děd}} ('domestic deity'), [[Russian language|Russian]] {{translit|ru|died}}{{script needed inline}} (dialectal; '[[chort]], domestic spirit'), [[Pskov]], [[Smolensk]]: {{translit|ru|diedý}}{{script needed inline}} (plural; 'ritual to honor the dead'), [[Ukrainian language|Ukrainian]] {{lang|uk|діди}} ({{lang|uk|didý}}, plural; 'shadows in the corners of the room, as at dusk' [colloquially], 'a day of remembrance of the dead', '[[All Souls' Day]]'), [[Belarusian language|Belarusian]] {{lang|be|dzied}},{{script needed inline}} {{lang|be|dziadý}}{{script needed inline}} (plural; 'ritual to honor the dead, a day of remembrance of the dead, All Souls' Day'). Related words are associated with the second meaning, i.e. [[Proto-Slavic]] ''{{lang|sla-x-proto|dedъka}}'': [[Russian language|Russian]] {{translit|ru|diedka}}{{script needed inline}} (dialectal; 'devil, chort, domestic spirit'), {{translit|ru|diedia}}{{script needed inline}} ('devil', as in {{translit|ru|lesnoj diedia}} 'forest devil'), Proto-Slavic ''{{lang|sla-x-proto|dedъko}}'': Russian {{translit|ru|diedko}} ('chort, domestic spirit'), [[Slovak language|Slovak]] {{lang|sk|dedkovia}} (plural; 'domestic deities, souls of the ancestors, guardian spirits of the house'), Ukrainian {{lang|uk|дідко}} ({{translit|uk|didko}}; 'chort, devil, impure/evil power') or Proto-Slavic ''{{lang|sla-x-proto|dědъkъ}}'': [[Lower Sorbian language|Lower Sorbian]] {{lang|dsb|źědki}} (plural; '[[gnome]]s'), Czech {{lang|cs|dedek}} ('domestic deity').{{Sfn|Kolankiewicz|1999|p=6}}

== Dates ==
In the Slavic tradition, depending on the region, the feast of the deceased was celebrated at least twice a year. The main {{lang|pl|dziady}} were the so-called ''spring dziady'' and ''autumn dziady'':
* Spring dziady were celebrated around [[May 1|1]] and [[May 2|2 May]] {{Sfn|Szyjewski|2003|p=210}}
* Autumn dziady were celebrated on the night from [[October 31]] to [[November 1]], also known as [[All Saints Day]], which was a preparation for the autumn day of the dead, celebrated around [[November 2]]. {{Sfn|Szyjewski|2003|p=210}}

== Rituals of the {{lang|pl|dziady}} ==
[[File:2009dzi002.jpg|thumb|Foods for the spirits of the deceased and masks (''kraboszki'') symbolizing them – Dziady 2009, [[Native Polish Church|NPC]], Mazovian temple]]
Within the framework of grandfather's rituals, the souls coming to "this world" had to be hosted in order to secure their favour and at the same time help them to achieve peace in the hereafter. The basic ritual form was feeding and watering of souls (e.g. honey, groats, eggs, forge and vodka) during special feasts prepared in houses or cemeteries (directly on graves). A characteristic feature of these feasts was that the people who ate them dropped or poured some of their food and drinks on the table, floor or grave for the souls of the deceased.{{Sfn|Pietkiewicz|1931|p=78-80|loc=Z. 3}} In some areas, however, the ancestors also had to be given the opportunity to bathe (a sauna was prepared for this) and warm up.{{Sfn|Biegeleisen|1929|p=343-352}} This last condition was fulfilled by lighting fires, whose function is sometimes explained differently. They were supposed to light the way for wandering souls so that they would not get lost and could spend the night with their loved ones.{{Citation needed|date=October 2020}} The remnants of this custom are contemporary candles lit on graves.{{Sfn|Biegeleisen|1929|p=343-352}} However, fire – especially the one kindled on crossroads – could also have had another meaning. The idea was to prevent demons (souls of people who died suddenly, suicides, drowning, etc.) from being born, which were believed to have been extremely active during this period.{{Sfn|Biegeleisen|1929|p=343-352}} In some regions of [[Poland]], e.g. [[Podhale]], in the place of someone's violent death, every passer-by was obliged to throw a sprig at the stake, which was then burned every year.

A special role in suffragette rites was played by beggars, who in many regions were also called {{lang|pl|[[Dziady (wandering beggars)|dziady]]}}. This coincidence of names was not accidental, because in the folklore of itinerants, the beggars-{{lang|pl|dziady}} were seen as mediation figures and connectors with the "other world". Therefore, people asked them to pray for the souls of their deceased ancestors, offering food (sometimes special ritual bread prepared for the occasion) or cash donations in return.{{Sfn|Grochowski|2009|p=34-37}} The passing on of food to beggars as part of soul rituals is sometimes interpreted as a form of feeding the souls of ancestors, which is confirmed by the fact that in some areas they were given their favorite dishes of the deceased.{{Sfn|Fischer|1923|p=22}}

{{Main|Dziady (wandering beggars)}}
[[File:Cemetery on dziady night (restored).png|thumb|Cemetery on {{lang|pl|dziady}}{{'s}} night. {{ill|Stanisław Bagieński|pl}}.]]
During this holiday, there were numerous prohibitions concerning the performance of various works and activities that could disturb or even threaten the peace of the souls on earth. The following were prohibited: loud behaviour at the table and suddenly getting up (which could frighten souls), cleaning from the table after supper (so that souls could feed), pouring water after washing dishes through the window (so as not to pour over the souls staying there) smoking in the oven (this way – as it was believed – souls would sometimes get home), [[sewing]], [[weaving]] or [[Spinning (textiles)|spinning]] (so as not to sew or tie up a soul that could not return to "that world") or working on [[flax]].{{Sfn|Fischer|1923|p=22}}{{Sfn|Pietkiewicz|1931|p=78-80|loc=Z. 3}}

=== Rite in literature ===
{{Main|Dziady (poem)}}
The folk ritual of the {{lang|pl|dziady}} became an inspiration for the [[Adam Mickiewicz]]'s {{lang|pl|[[Dziady (poem)|Dziady]]}}, the central motif of which are the scenes of summoning souls during the village congregation, taking place in the abandoned chapel at the cemetery. The ritual is presided over by the [[Volkhv|Guślarz]] (Koźlarz, Huslar), who preaches ritual formulas and evokes the souls of the dead in [[purgatory]]. They are to tell them what they need to achieve salvation and to eat the food they have carried for them.

Ethnological and literary studies clearly show that in Mickiewicz's work we deal with stylization. The author took numerous elements from Belarusian folklore, processed them artistically and created an original image.{{Sfn|Krzyżanowski|Wojciechowski|p=316-320|1958}} In fact, the rituals of the {{lang|pl|dziady}} took place in christian times, either in houses, or in cemeteries by the graves of their ancestors, or in places connected archetypically (and often also locally) with former centers of worship – on hills, under sacred trees, in places considered sacred (sometimes actually by [[chapel]]s, which were often built on former places of pagan worship). Mickiewicz's references to terms such as "purgatory" and "[[Salvation in Christianity|salvation]]" are the result of combining pagan and Christian customs.

=== Contemporary celebration ===
[[File:Dziady (silver coin)r.png|thumb|"{{langr|pl|Dziady}}", silver commemorative coin, denomination of 20 [[Belarusian rubel|rubels]]]]
To this day, in Belarus, Ukraine, parts of Russia, and some regions of eastern Poland, it is cultivated to carry on the graves of the dead a symbolic meal in clay pots. The majority of Slavic neo-pagan and [[Slavic Native Faith|rodnover]] movements also cultivate the {{lang|pl|dziady}}.<ref>{{cite web|title=Święta|url=http://rkp.org.pl/|author=Keios Solutions|agency=Rodzimy Kościół Polski|access-date=2020-10-29}}</ref><ref>{{cite web|title=Dziady - Rodzima Wiara - oficjalna strona|url=https://rodzimawiara.org.pl/obrzedowosc/dziady.html|agency=rodzimawiara.org.pl|access-date=2020-10-29}}</ref> Every year in [[Kraków|Krakow]], a traditional {{ill|Rękawka|lt=Rękawka|pl|Rękawka|WD=}} is held, directly related to the ancient custom of spring ancestors' holiday.
[[File:Pachod u Kurapaty 2009.JPG|thumb|March to [[Kurapaty]] in 2009]]
In [[Belarus]], {{lang|pl|dziady}} began to gain in importance in the late 1980s and were particularly important for [[Catholic Church in Belarus|Belarusian Catholics]], for whom this day became a symbol of memory of the victims of the communist regime. On October 30, 1988, the first mass gathering was organized, not by the authorities but by activists, to commemorate the victims in 20th century Belarus. The authorities of that time, which did not like it, dispersed the assembly with the help of the [[militsiya]]. The {{lang|pl|dziady}} ceased to be a day off in 1996, when the holiday began to be associated with the democratic opposition. Nowadays, hundreds of thousands of Belarusians are taking leave on demand to honor their ancestors on November 1 and 2.<ref>{{cite news|title=Białorusini chcą znów obchodzić Dziady. O nowej historii słowiańskiego święta|url=https://naviny.belsat.eu/pl/news/bialorusini-chca-obchodzic-dziady-o-nowej-historii-slowianskiego-swieta/|agency=naviny.belsat.eu|access-date=2020-10-29|language=pl}}</ref> In 2017, the President of the [[Episcopal Conference of Belarus]], [[Tadeusz Kondrusiewicz]], said that the {{lang|pl|dziady}} should be a day off from work, instead of the [[October Revolution]] on November 7. He also supported the Internet petition for granting the status of a day off from work to grandfathers,<ref>{{cite news|title=Abp Kondrusiewicz: Zamiast rocznic rewolucji – Dziady i Wszystkich Świętych|url=https://naviny.belsat.eu/pl/news/abp-kondrusiewicz-zamiast-rocznic-rewolucji-dziady-i-wszystkich-swietych/|agency=naviny.belsat.eu|access-date=2020-10-29|language=pl}}</ref> which has now collected over 2500 signatures.<ref>{{cite web|title=Зрабіць Дзяды непрацоўным днём – даць магчымасць ушанаваць продкаў!|url=https://zvarot.by/be/zrabic-dzyady-nepracoynym-dnyom-dac-magchymasc-ushanavac-prodkay/|agency=Зрабіць Дзяды непрацоўным днём – даць магчымасць ушанаваць продкаў! {{!}}|access-date=2020-10-29|language=be|archive-date=2020-11-02|archive-url=https://web.archive.org/web/20201102060811/https://zvarot.by/be/zrabic-dzyady-nepracoynym-dnyom-dac-magchymasc-ushanavac-prodkay/|url-status=dead}}</ref>

== {{lang|pl|Dziady}} and Christianity ==
[[Christianity]], on the one hand, fought against pagan rituals, successfully banning them, and on the other hand, it tried to adapt some of them in an attempt to [[Christianization|christianize]] them. In the case of the {{lang|pl|dziady}}, both the [[Catholic Church|Catholic]] and the [[Eastern Orthodox Church|Orthodox Church]] tried to marginalize and then eliminate pagan festivals by introducing into their squares (at the same or similar moments of the annual cycle) Christian festivals and practices (respectively, the counselor subots{{typo help inline|reason=similar to sabots|date=September 2022}} and the suffragettes). A different strategy was adopted in the [[Eastern Catholic Churches|Uniate Church]], which obliged the priests to go with the rural population to their {{lang|pl|dziady}} and pray the [[Angelus]], the [[Hail Mary]] and other christian prayers.{{Sfn|Swianiewiczowa|1961|p=141-142}} In some regions, the Uniate priests celebrated special processions at the cemeteries, during which they consecrated individual graves and collected food and money left on them.{{Sfn|Pigoń|1966|p=70-71}}

== Gallery ==
<gallery mode="packed">
File:2009dzi003.jpg|Mazovian temple, [[Native Polish Church|NPC]] during the celebration of the dziady in 2009
File:DziadyRKP01.jpg|Preparations for the celebration of the dziady – NPC, 2008, [[Pęcice]]
File:ObiataRKP.jpg|Preparation of the ''obiata'' during the dziady
</gallery>

== See also ==
* [[Dziady (poem)|''Dziady'' (poem)]]
* [[Samhain]]
* [[Veneration of the dead]]
* [[Day of the Dead]]
* [[Halloween]]
* [[Winter Nights]]
*[[Allhallowtide]]

==Notes==
{{notelist}}

== References ==
{{Reflist}}

== Bibliography ==
* {{Cite book|last=Fischer|first=Adam|title=Święto umarłych|year=1923|publisher=Muzeum im. Dzieduszyckich|place=Lwów}}
* {{Cite journal|last=Pietkiewicz|first=Czesław|title=Umarli w wierzeniach Białorusinów|journal=Pamiętnik Warszawski|volume=2-3|date=1931}}
* {{Cite book|last=Biegeleisen|first=Henryk|title=U kolebki, przed ołtarzem, nad mogiłą|year=1929|publisher=Instytut Stauropigjański|place=Lwów|author-link=Henryk Biegeleisen}}
* {{Cite book|last=Szyjewski|first=Andrzej|title=Religia Słowian|year=2003|isbn=83-7318-205-5|publisher=Wydawnictwo WAM|place=Kraków}}
* {{Cite book|last1=Krzyżanowski|first1=Julian|title=Ludowość u Mickiewicza: praca zbiorowa|editor-last=Wantowska |editor-first=Maria|year=1958|publisher=[[State Publishing Institute PIW]]|place=Warszawa|author-link=Julian Krzyżanowski|first2=Ryszard|last2=Wojciechowski|chapter=„Dziady” kowieńsko-wileńskie}}
* {{Cite journal|last=Swianiewiczowa|first=Olimpia|title=Dziady białoruskie|journal=Rocznik Polskiego Towarzystwa Naukowego na Obczyźnie|volume=21|date=1961}}
* {{Cite book|last=Swianiewiczowa|first=Olimpia|title=Interpretacja Dziadów Mickiewiczowskich na podstawie skarbca kultury białoruskiej|year=2018|publisher=Muzeum Etnograficzne im. Marii Znamierowskiej-Prüfferowej w Toruniu|place=Toruń|isbn=9788361891215|editor1-first=Grażyna|editor1-last=Charytoniuk-Michiej}}
* {{Cite journal|last=Kowalska-Lewicka|first=Anna|title=Zmarli są wśród nas. O obcowaniu zmarłych z żyjącymi|journal=Rocznik Muzeum Etnograficznego W Krakowie|volume=9|date=1994}}
* {{Cite book|last=Kolankiewicz|first=Leszek|title=Dziady. Teatr święta zmarłych|year=1999|isbn=8387316393|publisher=Słowo/Obraz Terytoria|place=Gdańsk}}
* {{Cite book|last=Grochowski|first=Piotr|title=Dziady. Rzecz o wędrownych żebrakach i ich pieśniach|year=2009|isbn=978-83-231-2383-5|publisher=[[The Nicolaus Copernicus University Press]]|place=Toruń}}
* {{Cite book|last=Pigoń|first=Stanisław|title=Drzewiej i wczoraj: wśród zagadnień kultury i literatury|year=1966|publisher=Wydawnictwo Literackie|chapter=Wołyńskie przewody. Wiosenne święto zmarłych}}

==External links==
{{Commons category}}

{{Belarusian mythology}}
{{Polish folk customs and traditions}}
{{Halloween}}

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[[Category:Culture of Ukraine]]
[[Category:Observances honoring the dead]]
[[Category:Slavic holidays]]
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[[Category:November observances]]