У статті оприлюднено та проаналізовано архівні матеріали Інституту мистецтвознавства, фольклористики та етнології ім. М. Т. Рильського НАН України, пов"язані зі звичаями та обря- дами весняних релігійних свят на Поділлі. В документах архівних фондів чимало інформації про писанкарство. Методологічну основу становлять загальнонаукові принципи і методи дослідження. Серед них - проблемно-хронологічний, пошуку, аналізу та синтезу, узагальнення, які дозволили досліди- ти дане питання та виявити окремі обрядові традиції, характерні для цього краю. Мета статті - проаналізувати архівні зібрання документів, у яких подається інформація про писанкарство Поділля, виготовлення великодніх яєць, їх використання в обрядовості та опри- люднити першоджерела для поповнення джерельної та історіографічної бази. Не відомі широкому загалу, розглянуті джерела засвідчують існування писанок та їх викори- стання під час великодніх звичаєво-обрядових традицій у віруваннях українців 20-х рр. ХХ ст. цього етнографічного району.
In the article the archival materials of the Institute of Art Studies, Folklore Studies and Ethnology named after them are considered, analyzed and published. M. T. Rylsky NAS of Ukraine are connected with the customs and ordinances of spring religio&us holidays in Podillya. There are a lot of information on Easter eggs in the archival fi les. The methodological basis is the general scientifi c principles and methods of research. Among them - problem-chronological, search, analysis and synthesis,& generalizations that allowed investigating this issue and identify certain rituals characteristic of this region. The purpose of the article is to analyze the archival collections of documents which cover or provide information on Easter eggs of Pod&illya, the production of Easter eggs, their use in ritual and to publish the original sources for replenishing the source and historiographical base. Easter ceremonies and the role of Easter eggs in them are usually of great interest. After all, the &use of the symbol of the revival and resurrection of eggs-Easter eggs is closely interwoven with magical actions, beliefs and ritual customs. It was these materials that came from the 1920"s to the Ethnographic Commission organized by the VUAN. In th&e informational materials concerning the calendar ritual, we have a lot of information about the celebration of Easter, preparation for it, the making of Easter eggs, their ornamentation and use in rituals. At Easter, children were welcome, mainly bo&ys, mostly native, baptized mothers, midwives, acquaintances, priests and landlords of their villages, carrying "volochylne" as gift, consisting usually of wheat crayfi sh and a few painted eggs. The children weal believed to be the incarnation of th&e spirit of grandfathers-great-grandfathers as messengers of the sky world. With childrens bypasses and the custom of the fi rst clerk, stored in ritual part of the annual cycle is connected. Speaking about the circumvention of the fellow villagers o&r Easter gretings, which did not exist in the circle, the authors write that "on the second day the children go to greet early. Having come to the hut, they greet and say three times "Christ is Risen", and the owner answers three times "Truly Risen".& The master gives him a handkerchief, and with this he goes from house to hose until it starts calling the church". Interesting information is given about the burial of the deceased during Easter celebrations. One of the authors notes, "those who die& on Easter (righteous) go straight to heaven. Theu put for such a dead person in a coffi n: a glass of wine, a half glass of vodka and a cherry tree, this is done so that in that world he would have something to eat and drink". The materials of the p&eople"s calendar, legends, signs, beliefs, etc., which came to at the Ethnographic Commission from Grigory Judin from Vinnytsia in 1929-1930, are quite diverse and informative. In particular, about Easter, he wrote that "they prepare for the holiday:&
