Regional Distinctions in Early Rus

9th-13th Century Peasant Costume

Overview:

Ethno-territorial differences of women’s peasant costume, traced evidently to ancient tribal isolation, expressed rather distinctly in the set of ornaments [priveski], the pattern of the ponyova, and method of weaving the lapty. The most important mark of these differences were the set of bronze or silver ornaments [priveski], the decoration of the hairdo and headdress, the combination of beads in the necklace, and several types of rings [perstni] (figure 13). (Rabinovich)

Several searchers consider the separate kinds of priveski-amulets also to be tribal marks (Zhurzhalina, 1961). Along with these types of ornaments characteristic for specific tribal dress, were also all-Slavic ornaments. The most ancient of these L. Niderle considers the so-called ehsovidnye [s-shaped] priveski, widespread also among the western Slavs (Niederle, 1913a, Tab. XXIX, 10, 11). (Rabinovich)

But for our theme, probably the more interesting priveski are those appearing in the 12th and 13th centuries and already having no particular characteristic for any ancient tribe. Such 3-bead-temple rings, priveski with 3 smooth or openwork spherical beads, were created evidently in Kiev and spread widely in all the territory of ancient Rus. This is an example of the influence of urban fashion, displacing gradually the traditional tribal ornaments. Not for nothing, precisely in the ancient territory of the Polianin tribe around Kiev is generally absent the characteristics of particular traditional costume during the period examined by us. Similar occurrences were also in other areas of ancient Rus. Thus, the traditional seven-bladed ornaments of the Vyatichi received at first, new elements of ornament in the form of stylized depictions of letters on the blades, and later still a newer form, turned into a still more fancy large openwork metal plate with different numbers of grown-together blades and stylized figures of animals (Artsikhovskij, 1947, p. 80-81; Rabinovich, 1962, p. 61-69; Levashova, 1967, p. 7-54; Nedoshivina, 1969, p. 118-121). One can think that these priveski were also the work of urban (probably Moscow) workshops. (Rabinovich)

Concerning beads, many of them were imported already in the time of the domination of traditional tribal dress (Fekhner, 1959, p. 162). But some were the favorite decorations of a few tribes, while others were widespread among many tribes. To the latter is connected the so called fish-shaped beads of blue glass originating in Central Asia. (Rabinovich)

In the future the traditional set of beads were replaced by beads of urban manufacture. More long life had temple ornaments, which it is true, were strongly changed in form, losing their metallic manner of execution, and serving as details of peasant women’s headdress, “pushkov” and “per’ev” (in the south), and embroidery of kokoshniki (in north) (Grinkova, 1959, page 40). (Rabinovich)

Stable turned out also the traditional method of weaving loin clothing and the plaiting of lapty. Still in the 19th century to the beginning of the 20th century in the southern Russian provinces, by the color scheme and size of the checked pattern of ponyova could be recognized peasants from definite regions and even from specific villages (Maslova, 1956, page 621). (Rabinovich)

An analogous picture could be seen on a map of the widespread lapty. (Maslova, 1956, p. 716-719). (Rabinovich)

The costume of ancient Russian peasants was original and beautiful. One could present, for example, the women of Ryazan or Moscow lands, the ancient territory of the Vyatichi, in a white rubakha with red embroidery, blue-checked ponyova, elaborate headdress, decorated with embroidery and appliques of gold Byzantine fabric, with white silver or reddish bronze ornaments, in a necklace of rose colored carnelian and white crystal beads, and sometimes even with a grivna on the neck. On the fingers of the hand, enamel and lattice rings, on the wrists, bronze bracelets. (Rabinovich)

It is necessary to note, however, that this was festival (more precisely even, wedding) dress, in which women were also buried. Everyday clothing had to be not always combined with such a rich ornament. In general, tribal decoration such as the ponyova, was worn by a married women and maiden-brides. The burials of girls, who have not yet reached full maturity, such decorations usually do not contain. In them are found only small little wire rings, plaited in the braids of all Slavic tribes (Latysheva, 1954, p. 54). Preserved still in the 19th to 20th centuries, the ceremony of the maiden putting on the povyova (sometimes before the very wedding) allows us to suppose that in distant past such a ritual initiation was connected with putting on the distinctive parts of clothing and decoration. That certainly concerns women’s headdress, the putting on of which composed the main part of the wedding ritual, the function of it known to all. (Rabinovich)

Significantly more modest was men’s peasant costume. It consisted of pants and shirt [штанов and рубахи], long to the knee and belted with a strap-belt or tied belt, on which was carried (sometimes on special bronze rings) different necessary items, which modern men carry in pockets: fire steel, combs, sometimes a small knife, etc.. The only ancient tribal mark in men’s clothing (if we do not consider lapty) was the belt buckle (for example, for Viatichi were characteristic “lyre-shaped” forms). (Rabinovich)

Krivichi:

Thus, for the Krivichi, the favorite were temple ornaments in the form of rather large rings (archaeologists call them bracelet–shaped [браслетообразный]) with a few at each site of a face (or, according to some information, intertwined in the hair on the sides in a row from one ear to the other) and a necklace [ozhelrl’e] of gold and silver glass beads. (Rabinovich)

Slovenes [Novgorod lands]:

The Slovenes wore temple ornaments similar to Krivichi., but with rhomboid ornamental widenings (so called rhombo-shield-type). Their beads were many-sided, crystal and silver. (Rabinovich)

In ancient Novgorod land dominated the northern type of lapti, also of the angle weave, but with narrow sides (Maslova, 1956, p. 716-719). (Rabinovich)

Vyatichi [basin of the Oka River, Ryazan, Tombov, Orlov, Kaluga provinces]:

Living in the basin of the Oka River, the Vyatichi wore in a similar way, seven-bladed ornaments (a full set of them was seven items, 3 on one side and 4 on the other side of the face) and a necklace [ozher’ye] of pinkish [розоватый] bi-pyramidal carnelian [сердоликовый – a type of chalcedony of red or orange color] and white sphere-shaped crystal or glass beads. (Rabinovich)

Preserved in the traditional peasant clothing of the Ryazan, Tombov, Orlov and Kaluga provinces were blue checked panovas, to our opinion, especially connected by researchers with the ancient tribal dress of the Vyatichi. (Lebedeva N.I., 1956, p. 535-536, figure 35 map). (Rabinovich)

From the territory of the Vyatichi primarily coincided the Moscow type of lapti of angled weave. (Maslova, 1956, p. 716-719). (Rabinovich)

The women of Ryazan or Moscow lands, the ancient territory of the Vyatichi, are dressed in a white rubakha with red embroidery, blue-checked ponyova, elaborate headdress, decorated with embroidery and appliques of gold Byzantine fabric, with white silver or reddish bronze ornaments, in a necklace of rose colored carnelian and white crystal beads, and sometimes even with a grivna on the neck. On the fingers of the hand, enamel and lattice rings, on the wrists, bronze bracelets. (Rabinovich)

The only ancient tribal mark in men’s clothing (if we do not consider lapty) was the belt buckle (for example, for Viatichi were characteristic “lyre-shaped” forms).

Radimichi [west of the Vyatichi]:

Their western neighbors, the Radimichi, wore similar seven-bladed ornaments. (Rabinovich)

West of the Vyatichi region is the territory where was preserved the povyova of red checks in traditional costume, still laying in ancient lands of the Radimichi (Lebedeva N.I., 1956, p. 535-536, figure 35 map). (Rabinovich)

Somewhat more widely in the territory of the Radimichi was the Belorus type of lapty of straight weave. (Maslova, 1956, p. 716-719). (Rabinovich)

The outfit of peasants of more western lands (for example, Gomel’shchina) was still more red than that of the Vyatichi, inasmuch as the povyova was in a red check. (Rabinovich)

Severlianins:

Further to the west, the Severlianins wore temple ornaments of wire, turned into the form of a spiral. (Rabinovich)

Drevlianins:

For the Drevlianin on the Volyna [river?] the favorite were small wire rings (so called ring-shaped [перстнеобразный]). One to two such rings were worn also by women of other tribes, but for the Drevlianians a lot of them were worn. (Rabinovich)

Dregovichi:

Living in Poles’e, the Dregovichi wore temple ornaments with beads copper grains assumed [напскными] (Artsikhovskij, 1930, p. 7-88). (Rabinovich)

9th-13th Century City-Dwellers Costume:

The ornaments of city dwellers and this time were extremely close to those of traditional peasants. However, little by little, there became widespread new things, about which we have already spoken. These were priveski in the form of rings with attached beads, which could decorate the headdress, but it seems more often were put through the ear lobe, earrings. In the city, all the more widespread was the fashion to decorate the wrists. Besides traditional metal hopes, in the 12th century there appeared wide metal-plate cast-silver bracelets with depictions of the rusalka dances (Rybakov, 1967, p. 93) (Fig. 16). But probably still more specifically urban were many-colored glass bracelets, which were worn in many numbers on each arm not only by the rich but also ordinary city women. Pieces of glass bracelets are found in the hundreds, and in large cities in the thousands. One must think that these bracelets were inexpensive, they way they were discarded, and broken. In the peasant graves they are met very rarely and even close to the city, not more than one piece of the set. (Rabinovich)

It is interesting to compare decorations found in large cities with those in small cities. In the latter are met ornaments of traditional form, like those usually worn by the neighboring village population. For example, in Ekimautsa, temple rings of the Tivertsi and, in Moscow and Peremyshla Moscow, Vyatichi type. In larger cities, reaching already significant growth in the 10th century, are met ornaments belonging to different sets (for example, in Polianin Kiev, decorations of the Tivertsi, and in Novgorod, decorations of the Vyatichi and Radimichi etc.) (Fedrov, 1953, p. 150-151; Rabinovich, 1978, p. 67-68). This might show that in large cities could be met women of different origins, wearing each her own traditional decoration, or that different types of decoration could come into one set, belonging to one woman, that is in a blending of ancient ethno-territorial types of ornament. But the disappearance of ancient tribal isolation interests of city women occurred mainly on account of the spread of new, purely urban forms, about which we spoke above. (Rabinovich)

Man’s costume in the city also, as women’s, was closely tied to peasant costume. (Rabinovich)

The headdress of rich urban women was decorated with precious kolti, in the ears were earrings, on the neck was the grivna and ozherl’ya [necklace] of beads of artistic jewelers work, and on the arms were wide massive bracelets. In the costume of rich ancient Russian urban women we find neither the ponyova, nor tribal ornaments. (Rabinovich)