A saint of the Russian calendar, whose feast day is August 3.
On that day, pilgrims from all parts of Russia used to congregate
in St. Petersburg for the purpose of casting out devils. A
newspaper report of the proceedings as they occurred in 1913
is as follows
Another St. Paraskevas day has come and gone. The usual
fanatical scenes have been enacted in the suburbs of St. Petersburg,
and the ecclesiastical authorities have not protested, nor
have the police intervened. Special trains have again been run
to enable thousands of the lower classes to witness a spectacle,
the toleration of which will only be appreciated by those acquainted
with the writings of M. Pobiedonostzeff, the late Procurator
of the Holy Synod.
The Church of St. Paraskeva is situated in a factory district
of the city. On the exterior side of one of the walls is an image
of the Saint, to whom is attributed the power of driving out devils
and curing epileptics, neurotics, and others by miraculous
intervention. At the same time, the day is made a popular holiday,
with games and amusements of the all sorts, booths, and
lotteries, refreshment stalls and drinking bars.
The newspapers publish detailed accounts of this years
proceedings without comment, and it is perhaps significant
that the Novoe Vremya, a pillar of orthodoxy, ignores them altogether.
Nor is this surprising when one reads of women clad in
a single undergarment with bare arms being hoisted up by stalwart
peasants to the level of the image in order to kiss it, and
then having impure water and unclarified oil forced down their
The treatment of the first sick woman is typical of the rest.
One young peasant lifted her in the air, two others held her
arms fully extended, while a fourth seized her loosened hair,
and, dragging her head from side to side and up and down,
shouted Kiss, kiss St. Paraskeva! The womans garment was
soon in tatters. She began groaning. One of the men exclaimed
Get out! Satan! Say where thou art lodged! The
womans head was pulled back by the hair, her mouth was
forced open, and mud-coloured water (said to be holy water)
was poured into it. She spat the water out, and was heard to
moan, Oh, they are drowning me!
The young man exultantly exclaimed, So weve got you,
devil, have we Leave her at once or we will drown you! He
continued pouring water into the victims mouth, and after that
unclarified oil. Her lips were held closed, so that she was
obliged to swallow it. The unfortunate woman was again raised
and her face pressed against the image. Kiss it! kiss it! she was
commanded, and she obeyed. She was asked who was the cause
of her being possessed. Anna, was the whispered reply. Who
was Anna What was her village In which cottage did she live
A regular inquisition.
The physical and mental sufferings of the first victim lasted
about an hour, at the end of which she was handed over to her
relatives, after a cross had been given to her, as it was found
that she did not own one. According to accounts published by
the papers Retch and Molva, many other women were treated
in the same fashion, the exercises lasting a whole day and night.
The men pilgrims would seem to have been less severely handled.
It is explained that the idea of unclothing the woman is
that there should be no knot, bow, or fastening where the devil
and his coadjutors could find a lodgment. And one is left with
the picture of scores of women crawling around the church on
their knees, invoking the aid of the Almighty for the future of
His pardon for sins committed in the past.
The treatment of the possessed is analogous to that employed
by many peoples for the casting out of devils. NonWestern
cultures such as the Chams of Cambodia forced the
possessed to eat garbage in order to disgust the fiend they harbored
and medieval Roman Catholic exorcisms occurred
among the nuns of Loudon. Even at the end of the twentieth
century similar practices that however effective are culturally
offensive to most religious people can be found among contemporary
Western religions that practice exorcism.