House Laksha
Ancestral Traditions of the Veps indigenous tribal people of the Laksha clan
This is how we call our world. This is how we live and remember our forest, water, stone, bird, ice, fish, tree, beast, and ourselves. We pass this knowledge from elders to the young, from parents to children. Our stories may be told only in this way. No one may replace them with beautiful literary turns of phrase. No one may make them “more interesting,” “more vivid,” or “more comprehensible.” This is our oral tradition. We publish only that part of our texts which we currently determine may be opened to all guests and readers. These texts tell of our ancestral autumn traditions. We possess great knowledge. However, the council of the Veps indigenous tribal people of the Laksha clan decided to begin specifically with the traditions dedicated to autumn.
We have determined to publish the next part of the texts in winter. That will be good. In winter, the nights are long.
Traditional knowledge concerning the ancestral traditions of the Veps indigenous tribal people of the Laksha clan is recognized as the knowledge, skills, practices, methods, conceptions, interpretations of dreams, and systems of knowledge that have always existed, have been preserved, developed, and transmitted within our Laksha clan. All of our traditional knowledge does not become detached from its connection with our indigenous Veps people of the Laksha clan merely because it has been described, published, or become known outside our Laksha clan.
Levels of Access:
Each material in our Registry of Cultural Heritage and Traditional Knowledge of the Veps indigenous tribal people of the Laksha clan may be assigned one of the following access regimes:
I. Open – access is permitted to an indefinite circle of persons and entities.
II. Clan – access is intended for members of the Laksha clan.
III. Restricted – access is permitted only with the authorization of the designated custodian of the Registry.
IV. Closed – the knowledge may not be publicly disclosed.
The access regime is determined with regard to the nature of the knowledge, custom, and our will.
The recording of each knowledge or cultural material of the indigenous tribal people of the Laksha clan does not constitute consent to its commercial use in any form. Public availability of a material may not be interpreted by any readers or guests of our House as our consent to commercial exploitation, distortion of our material, or the creation of a false impression that such use is approved by the Veps people.
Any potential use of our materials, pursuant to the internal norms of the Veps indigenous tribal people of the Laksha clan, requires the authorization of the chiefs of the Laksha clan.
Sügüz' Autumn
Ristitud päivlaskmpolespäi tuleba sur’t vetme
People from the west come by the great water
Long ago, we said that when the rivers opened and the great water was free, long boats of people from the west came by it. We saw them from afar. We old men said to us young ones: “Do not be afraid. We know why they have come.”
When the boats came to the shore, the people from the west stepped onto the land. They brought iron knives, axes, needles, clothing, and ornaments. We brought them furs, dried fish, berries, mushrooms, nuts, wax, and hides. We exchanged with one another.
After that, we ate together. Each spoke in his own language. If we did not know the words, we pointed with a hand. That is how we comprehended one another.
We old men said: “He who comes with gifts comes in peace.”
Lumi
First Snow
Long ago, we said that after the first snow, the large boats no longer come. The river began to fall asleep. We pulled the boats onto the shore. We turned them over. We covered them with spruce branches.
We old men said: “Let the boat sleep until the new water.” This is what people did long ago.
Haugen da sigan püdand
Catching Pike and Whitefish
Long, very long ago, when we went to catch fish, we made fishing line from fibers of linden bast or from twisted spruce roots. The hook was carved from the bone of an elk or a bird. We put a worm, a larva, or a piece of fish on it. When a pike seized the bait, it caught on with its teeth.
Then we quickly pulled it into the boat. Whitefish and vendace were more often caught with nets. The nets were set in the evening, and in the morning we came to look at them. If there was a lot of fish, it was gutted at once and laid out to dry on poles.
Some was boiled, some was smoked, and the rest was kept for winter. That is how we did it.
Mecan varhapanend
Preparing Firewood
When autumn came, we began preparing firewood. We felled dry pines, spruces, and birches. Then we chopped them into short logs.
The logs were stacked near the house in large rows. We covered them with bark so that the rain would not wet the wood. In winter, the fire was kept burning day and night. We cooked food over the fire, dried clothes, and warmed the house.
We old men said that in winter one must not be left without firewood. Therefore, we always made a large supply. That is how we prepared for winter.
Mecsen'
Forest Mushrooms
We always knew the places where mushrooms grew. We gathered porcini mushrooms, birch boletes, aspen boletes, slippery jacks, chanterelles, and saffron milk caps.
Each mushroom was examined carefully. We old men taught us young ones which mushrooms could be taken and which could not. Some mushrooms were boiled at once. Others were strung on rods and dried near the hearth.
In winter, dried mushrooms were put into stew made from fish, meat, or barley.
That is how we ate mushrooms at all times.
Sügüz’kalatuz
Autumn Pursuits
When the leaves on the birches turned yellow, we knew that a long winter was coming soon. Every day, we checked the nets, traps, and snares. We dried fish, meat, mushrooms, and berries. Our children gathered brushwood, brought water, and helped the elders. No one sat idle. Everyone did their work.
When the first snow fell, all the provisions had already been prepared. We old men said: “He who labors well in autumn will calmly endure the long winter.”
Sol
Salt
Salt was rare. When trading people came, we brought them good marten, squirrel, and otter skins. For the furs, we received salt, iron, knives, axes, needles, and kettles. We guarded the salt very carefully. We put it only into festive food or when we were ill.
We old men said to our children: “Do not spill the salt. It is obtained through hard labor.” That is how we young ones learned from us elders.
Sügüz'tullei
Autumn Winds
When strong winds began, we rarely went far out onto the lake. We pulled the boats onto the shore. We repaired the nets at home. We made new handles for axes, spears, and knives. We sewed clothing and prepared winter footwear. That is how we prepared for the snow.
Sügüzen lop
End of Autumn
When all the labor was finished, we looked at our provisions. Fish hung under the roof. Meat lay in the storehouse. Turnips, barley, mushrooms, and berries were placed in birch-bark containers. Firewood was prepared near the house. We old men said: “Now we can calmly meet the long winter.”
Mecpähkim
Hazelnut
Where hazel grew, we gathered nuts. We brought them home in birch-bark boxes. The nuts were dried near the fire. Then they were stored in a dry place. In winter, our children and we old men ate them. We old men said that hazelnuts give strength after the long winter.
Kalanreht
Fish Broth
When we boiled fish, we threw nothing away. The heads, fins, and bones simmered in water for a long time. We got a strong fish broth. We put turnips into it, and later barley groats and dried mushrooms. With this food, we fed our children and us old men. We old men said: “Good food gives a man strength.”
Sügüz'sumeg
Autumn Fogs
In autumn, thick fog often lay over the lakes. Then the boats did not go far. We fishermen listened carefully to our voices. We called out to one another so as not to lose our way. When the sun rose higher, the fog gradually disappeared. Then we continued on our way.
Räpus
Vendace
When the water grew colder, vendace appeared. It moved in large shoals. Sometimes a single net brought in so much fish that we carried it together. The vendace was quickly dried whole. In winter, it was boiled together with porridge. Sometimes it was pounded in a wooden mortar and added to stew. That is how it fed us throughout the winter.
Lipkaine
Hazel
Where hazel grew, we made our camps. In autumn, we gathered nuts. We dried them near the hearth. Then we stored them throughout the winter. We took the nuts with us on long journeys. They did not spoil for a long time. We old men said: “Thank the nuts. They give life.”
Edel tal'ved
Before Winter
When the last leaves fell from the birches, we looked over our homestead. We checked the boats. We repaired the nets. We replenished our supply of firewood. We inspected the storehouses. If there was enough of everything, we old men said: “Now we are ready to meet the snow.” That is how autumn ended.
Ezmäine pakaine
First Frost
At night, the grass was covered with frost. The water near the shores began to freeze. In the morning, we saw thin transparent ice. The fish went deeper. The birds gathered in flocks. We old men said: “Real winter will come soon.”
Veden heng Vedehine armastab tünäd mest
The Water Spirit Vedehine Loves a Quiet Man
Long ago, we said that the water spirit Vedehine does not like noise. When a man approached the river, he was silent at first. Then he drew water. Then he said: “Thank you.” That is what we old men taught. We said: “Vedehine gives water to all men.” That is what we said.
Koiv vedenno
The Birch by the Water
Long ago, we said that a birch always stands by the water crossing. A guardian of the shore lives within it. When we set out on a long journey, we placed a little bread near the birch. We old men said: “May the guardian of the shore watch over our journey.” That is what we did. That was the right way.
Lapsed kundliba meid vanhoid mehid
Children Listened to Us Old Men
Long ago, we said that we children were near us old men. We children listened to the stories. We children did not interrupt. We old men said: “Now we children know too.”
Lähteiden ižand
The Master of the Spring
Long ago, we said that every spring has a master. In the morning, we came for water. We did not throw dirt into the spring. We did not break the bushes near it.
We old men said: “He who takes care of the spring, the spring gives him water.” That was the right way.
Venehen jäl'g
The Boat’s Trace
Long ago, we said that the boat remains, but takes the trace away, and the water becomes smooth again. We old men said: “So it is with us. Good remains. The trace disappears.” That is what we said.
Kivi kündusel
The Stone at the Threshold
Long ago, we said that a small stone lay beneath the threshold. He was not touched. He was not thrown away. We old men said: “He remembers everyone who enters the house.” That is what we said.
Igähižed pajod
Ancestral Songs
In the evenings, when the labor was finished, we gathered near the hearth. We old men remembered all times. We women sang old songs. We young ones listened carefully. That is how we remembered the words of our ancestors. We old men said: “As long as the song lives, our people live.”
Jäl'gmäine marj
The Last Berry
Long ago, we said that in autumn the forest gives its last berries, and we took the last ones with particular care. We old men taught the young to remember moderation, to respect the forest, the water, the animals, and the labor of people. That is what we said.
Kondjan praznik
Time of the Bear
Long ago, we said that in autumn there is a time when it is better to leave the forest to the bear and the forest powers. We old men taught us young ones to remember moderation, to respect the forest, the water, the animals, and the labor of people. That is what we did.
Veraz aig
Another’s Time
Long ago, we said that after the end of grazing and the great forest work, there comes a time when the forest once again belongs to its Master. We old men taught us young ones to remember moderation, to respect the forest, and to respect the forest’s time. That is what we said.
Ezmäine pordaigaline tullei
The First Cold Wind
Long ago, we said that a strong autumn wind warned us of winter, and we pulled the boats higher onto the shore. We old men taught us young ones to remember the smell of the first cold wind. So as to know long beforehand when this wind would come. That is how we were taught.
Puiden vara
Firewood Supply
Long ago, we said that firewood was prepared up until the snow grew deep, so that the fire would not go out in winter. We old men taught us young ones to remember gratitude for every piece of firewood. We old men said: “Every piece of firewood guards every winter night.” That is what we did.
Venehen jäl'gmäine lähtend
The Boat’s Last Outing
Long ago, we said that before the waters froze over, the boat was pulled out, dried, and covered until the new water. We old men taught us young ones to remember how the boat sings before winter. The Veps must remember this song. We old men said: “Listen to the song of your boat. The song of the boat makes the coming winter kind.” That is what we said.
Edel ezmäšt lunt
Before the First Snow
Long ago, we said that before the first heavy snow, it was important to check the storehouses, nets, clothing, and food supply. We old men taught us, as we walked around our storehouses, to bow to our homestead. That is what we said.
Vanh järv
The Old Lake
The lake was older than us. It had seen our ancestors. Every year the ice came and went. The fish returned again. That is how it had always been.
Hüvä ižand
A Good Keeper
We old men said: “A good keeper does not cut down a tree without need. He does not kill all the fish in one lake. He does not set too many traps. He does not forget to thank the land and the water.” Then the forest, rivers, and lakes will feed our children for a long time. That is how it has always been.
Ezmäine pakaine
First Frost
At night, the grass was covered with frost. The water near the shores began to freeze. In the morning, we saw thin transparent ice. The fish went deeper. The birds gathered in flocks. We old men said: “Real winter will come soon.”
Kour
Campfire
We always knew how to make a campfire. First, we gathered dry birch bark. Then we laid down thin spruce branches.
After that, we added thick logs. When the campfire was burning well, we began to cook food. It was impossible to live without fire.
Kivi
Stone
Stone has served us since ancient times. We made sinkers for nets from it. We built hearths from large stones. We crushed bones with a stone. We ground grain with a stone.
We old men said: “Stone is older than man and remembers much. We must respect every stone.”
Sod
Marshes
The marshes have always fed us. There we gathered cloudberries. In autumn, we gathered cranberries. Medicinal herbs grew in the marshes. We knew every marsh path well. That was the right way.
Our dear guest, just imagine a land where water and forest live so close together that you know for certain they are talking right now. The water answers the forest with mist, the forest answers the water with its shadow, the river carries our songs on its current, and the pines stand on the hills like ancient guardians of time, and they know so much – certainly more than any book. And they await our questions.
Here, our kind friend, look at our land. The river winds through the forest, and wooden buildings stand amidst the greenery, as if on the open palm of the ancient earth – No. 35. And here is the village in autumnal gold: houses, a road, yellow trees, the forest nearby. It doesn’t just stand behind the village. It loves people – No. 34.
Dear traveler of this story, our photos cannot be viewed as ordinary pictures. You must listen to them and feel them. And we try so hard to do everything so that you can hear, feel, see, sense, and imagine. In these pictures, everything speaks to us. The tree speaks. The stove speaks. The red thread speaks. A child’s face speaks. The gate speaks, just taken out of the warmth. Can you hear it, our dear friend?
And also, our kind companion, we so want to convey the scent of the little gates, sweet pies, traditional Veps porridge, the warmth of Grandma’s box, in which lie the most cherished treasures of our people, the creak of the floorboards, the weight of the wooden door, the prayer in the bright corner, the red thread on the white cloth.
Look, our esteemed reader: a little Veps girl stands barefoot by the wooden door, serious – No. 36. And behind her are logs, a heavy door, a porch. But this is not just a house. For the Veps, a house is a living being. A house has its own breath, its own order, and its own master. It is not merely a dwelling. In the house, people are born, pray, cry, heal, bake bread, share dreams, store belongings, and pass on knowledge.
Just imagine: right now, the log cabin is looking at you with its beautiful, wise wooden eyes.
And now, our dear friend, take a look inside. Here is the stove, the samovar, the tubs, wooden utensils, pot holders, ladles, and rugs – No. 57. The stove is the heart of the home. Around the stove gather bread, warmth, water, children, the elderly, conversations, and prayers. And here is the cradle, suspended in the izba – No. 58. Just imagine, dear friend, the entire izba gathered around this cradle. Because the continuation of the family line begins with the child. And that is only right.
Our noble reader, look at the women. They sit by the window, at the spinning wheel, at their work, in the light. What beautiful hands they have! The woman at the spinning wheel seems to be spinning not just thread, but time itself – No. 1, No. 15. The woman by the window holds her work, and the light falls upon her as if the day has stopped and gently touches her hands – No. 13. And here is a girl in the half-shadow, looking straight ahead, and in her gaze lies the ancient composure of the northern soul – No. 14.
The woman with a sheet of paper or a book in her hands at the table is already a guardian of knowledge – No. 11. And here is a woman in winter by the house – No. 9. She simply stands there. And this is what true feminine dignity looks like, without a word.
And here are two women by a wooden house – No. 10. One is younger, the other older. How beautiful it is. And the faces, the faces! Look, our dear friend. Faces are so important, for our people are our faces. Here is a girl with braids looking straight ahead. She already knows something that modern adults forgot long ago – No. 5. And here are two girls in headscarves smiling, and this photo is full of youth, sunshine, northern gentleness, and Veps beauty – No. 6.
And here is a woman holding a child by a wooden wall. This image conveys so much protection, kinship, warmth, and a sense of the primordial world – No. 7. And here a woman with a child sits in a hut, in the twilight, by the window, and all the light rests solely on this closeness: mother and child – No. 8. Just as our grandmothers and grandfathers, great-grandmothers and great-grandfathers, used to embrace us. And they still do. We feel it so beautifully.
Dear reader, who has entered our story, look at the family on the porch of a wooden house – No. 4. Men, women, children. Some are sitting, some are standing, some are looking straight ahead, some slightly to the side. And all together, they are home. Children. Elders. Destiny. Family line.
And now let’s smell the scent of Veps bread. The Veps knew the toil of bread-making early on. Breathe in that scent right now. There you go. Look how rosy and warm these loaves are, with their pinched edges, alive, real – No. 32. They remember the hands that shaped them. And here are the sweet pies and berry filling – dark, thick, forest-fresh. The berries have just emerged from the moss and immediately became part of the bread – No. 31, No. 33, No. 39. How delicious!
And here are the scones, stacked in a pile, thin, homemade, serene – No. 40. Here is the dough, the dough pieces, the molds not yet baked, but already waiting to be placed in the oven – No. 43. And here are the long pies, the bread pastries in her hands. And this is no longer just food. It is a gift from God – No. 48. Where there is bread, there are the hostess’s hands. And the hostess’s hands do everything: they bake, spin, embroider, plane, weave, knit, sculpt, heal, arrange, and bless.
And now, our dear friend, look at the clothing. Veps clothing is a book unto itself. A man’s shirt made of white linen, a woman’s sundress, an apron, a sash, a headscarf, a shawl. In the photos of the costumes, you can see how the red color frames the white space, how the sash cinches the figure, how embroidery appears on the sleeves, how the fabric becomes not just fabric, but a symbol – No. 52, No. 53, No. 54, No. 55.
Although, of course, the color palette of Veps costumes is very diverse. And in our home, dear friend, there are many folk costumes with a varied, rich, and vibrant palette. We love to dress up and show off our clothes when kind people come to our home. The women’s costume is both austere and festive. White, red, blue, green, light blue, gold, a sash, tassels, clean lines: all of this speaks to man’s beauty – No. 54.
The men’s shirt is white, with trim and embroidery on the sleeves. And the fabric itself bears symbols of love, strength, and protection – No. 52, No. 53, No. 55. Oh, our dear friend, Veps embroidery is a living language. Only this language is not spoken with the mouth. It is woven across the fabric with red thread by women’s hands.
And here is a large embroidered piece: red ornaments, lace, strict rows, diamonds – No. 37. This is not just a pattern. It is the threshold between the visible and the invisible.
On another red-and-white canvas, the figures seem to stand in a row, holding the space, raising their hands, carrying within them an ancient feminine power – No. 17. And large fragments of the embroidery show just how amazing this language is. Here are birds, trees, symbols, and living guardians – No. 18, No. 24, No. 25,
No. 28, No. 29, No. 42. Even the ornamental patterns on paper look like the most amazing record of an ancient order – No. 19, No. 21.
And here is a doll in the Veps style – No. 56. And note that it has no face. In fact, Veps dolls have no faces, because such a doll does not draw undue attention to itself, does not become a foreign soul. It is an image, a guardian, a symbol of our memory and our inner protection.
Dear friend, the most important thing for the Veps is the spiritual world. And to be frank, one cannot speak too directly here. Not everything is laid out openly. Not everything can be turned into text. Far from everything can be written down right here. Most of the knowledge is passed down only by word of mouth. We do this, and we call it education. We share this with great joy, but only through a living voice, only through meeting and the right measure. Come and receive this education.
And yet, if briefly and very carefully, one can say that there are a vast number of myths among the Veps. Although recently myths about myths have also appeared, and they have distorted the very essence. But the essence is that the world of the Veps is alive. Everything has a master. The house has a master. The water has a master. The forest has a master. The fire has a master. The tree has a master. The grove has a master. Every stump, mushroom, path, and stone has a master. And every master watches you closely. That is why you must speak to him respectfully. You cannot simply walk into the forest without asking the forest’s master for permission. You cannot lie down under a tree without asking. You cannot drink water without addressing the master of the water. If a man wants to gather mushrooms, he must ask the forest’s master for permission. If he wants to spend the night under a fir tree, he must say: "Little fir tree – or rather, Master of the Forest – let me sleep here for the night." The Master of the Forest may be a short, gray-haired old man, or he may be tall, as big as a fir tree. Long-haired, wearing a shaggy cap. He may laugh so hard it chills the blood, or he may weep as if the forest itself were grieving. The forest master may give a hunter game, reveal mushrooms, berries, and even treasure. Or he may confuse even an experienced forester’s path. Therefore, one must not argue with the forest master, fight him, or test his patience. One must negotiate with him in love.
And here is the misty forest with tall trunks, where the master of the forest lives – No. 45. And here is an old man with a staff in the forest – this is also an image of the master of the forest. He can be kind, or he can lead a man astray and bewilder them if they come with evil intentions – No. 46. And here are the tree branches in close-up. Oh, those branches. The tree has been watching us for a long time. But it won’t tell everyone its secrets – No. 47.
For the Veps, a dream is a message from God without intermediaries. The most important thing is the art of dream interpretation, which is passed down only by word of mouth. The Veps have never had dream books, nor can they ever have them. Dream interpretation is a very difficult process that takes years to learn. We have been doing this our whole lives and are delighted to pass on our knowledge to all hardworking and courageous people who are ready to face their own truth and build their relationships with others in love and service to one another.
Here is a map of the Finno-Ugric languages, where among the branches you can see the Veps language – our little Veps leaf – No. 59. That is why this map resembles a tree. And rightly so. Language is indeed a tree. It has roots, a trunk, branches, and leaves. The Veps language is one of the leaves on a large ancient tree.
We are alive. And when a light mist rises over the lakes and rivers in the mornings, everyone can hear the living and wise voice of the Veps indigenous tribal people.
