Kashubian mythology: Slavic mythology from northern Poland

The Slavic mythology comes in many local subbranches: over the past centuries it was passed down and evolved in many different ways within the various corners of the lands inhabitated by the Slavic people. An excellent example of the local Slavic mythology can be found in northern Poland among the legends of the Kashubian people.

Kashubians (Kaszëbi in their own language, or Kaszubi in Polish) belong to the branch of the West Slavic people. Many of them still speak the Kashubian language that is closely related to Polish, and both those languages belong to the group of the Lechitic languages. Kashubians are sometimes referred to as the last group representing the Baltic Slavs (Slavic people along the shores of the Baltic Sea) or Pomeranian Slavs (Pomerania, also: Pomerelia, was a Latin name for the region called ‘Pòmòrskô’ in Kashubian and ‘Pomorze’ in Polish, both coming from Slavic ‘po-more’ meaning an area ‘by the sea’).

In the Kashubian legends many curious informations about old gods and mythological creatures survived over the centuries. The ethnographers interested in the Kashubian culture managed to gather materials about c. 32 gods and c. 93 spirits, demons and other mythological creatures in which the rural Kashubians still believed around the turn of 19th/20th centuries. Sadly, due to the historical conditions when the Kashubian culture faced erasure over the past centuries (it’s the only fully surviving dialect of the group of Pomeranian Slavic languages) some informations come without important details like the names – a lot of the mythological gods and creatures are only nameless shadows of the old lore. However, there are still many names that can be properly described.

There are both good and bad gods and spirits in the Kashubian mythology. Just like in the case of the other Slavic mythologies, the majority of gods are ‘good’ ones, favorable to the people, while the majority of the spirits represent the dangers lurking in the dark. What’s characteristic for the Kashubian mythology, there are a few unique characters in their lore which reflect the geographical conditions of the Kashubians as the people inhabitating a strip of land on the southern shores of the Baltic Sea and working as sailors or fishermen.

As always in the cases of ‘local’ mythology, some surviving names might’ve been distorted over the long centuries, some might’ve been influenced by the centuries of Christianity, or might represent a worship of Slavic lesser gods of only a local character, not known in the other parts of the Slavic lands. These kinds of details remain a mystery to be unveiled. Some of those names might already ring a bell for those of you who know them from the other Slavic langaugesin a different spelling  (with a strong focus on the spelling of names from the related Polish mythology).

What’s also important to mention for me as the writer trying to translate the informations for you, I must stress out here that some of the names don’t have a ‘standardized’ form in the Kashubian language (which itself has a few dialects), and some of the names I’ve found only in a Polish spelling. There’s still much to research even for me.

Not to prolong my introduction further (feel free to ask questions below), here I’m presenting you a list of a selection of figures from the Kashubian mythology. The list is randomized, and I tried to show here only those figures that can be described with at least a few words about their traits. Some names are illustrated by various Kashubian and Polish artists which I’ve found online (see the respective credits under each of the pictures).

Siuda Baba. How a tale about a ‘pagan’ Slavic Priestess survived in Polish folklore

‘Siuda Baba’, drawing by Jerzy Panek, 1958.

Siuda Baba, a person appearing on the Easter Monday in only a few villages in southern Poland, is a great example of how bits of the informations about the old religions and customs were carried on by rural communities over the long centuries and how they survived in a form of local folklore traditions.

This custom can be still observed in the town of Wieliczka and a few neighbouring villages, notably in the village of Lednica Górna where it most likely originated from and where it’s still recreated every year on the Easter Monday – the day of Śmigus Dyngus or Lany Poniedziałek (Wet Monday). It’s connected to the old pre-Christian Slavic religion and the Slavic spring rites.

Rękawka, a Slavic spring festival in Kraków

Rękawka festival in Kraków, Poland. Photo © Ilja Van de Pavert

One of the events of the most mysterious roots held in the city of Kraków (Cracow) in Poland is a festival called Rękawka (pronounced ren-kav-kah), organized on the first Tuesday after Easter on the famous Krakus Mound, one of the 5 historical man-made mounds that you can see nowadays in Kraków.

Linden Tree. Trees in the Polish (Slavic) folklore and culture: part 1

An old linden tree in the Zawieprzyce Park, archival photo by Stanisław Pastusiak via lubelskie.regiopedia.pl

Linden trees were among the most sacred trees in the Slavic tradition, just as in many other cultures where these trees can be naturally found in the climate. In the old days in Poland a linden tree was believed to have strong protective properties and was commonly associated with ‘female’ aspects of the nature (paired with an oak tree representing the nature’s ‘masculine’ side in the rural traditions). Its natural ability to a quick recovery was praised and symbolized rebirth and fertility, extremely important for example in the spring and summer rituals.

Wisent (European wood bison) and aurochs (extinct wild ox)

There are two species related to modern cattle that hold a significant importance in Poland. One of them is wisent (Polish: żubr), commonly called an ‘European bison’, which you can see nowadays in the wild in many sites not only in Poland but also in other European countries where it was reintroduced. Second is aurochs (Polish: tur) – an extinct species of European wild ox, ancestral to domesticated cattle.

Below you can read a few basic informations about them and about their relations to Polish geography, history and culture.

3 ‘specializations’ of spiritual leaders in Slavic Native Faith

There are various, we might call them, ‘specializations’ or ‘professions’ of the Slavic spiritual leaders in the sphere of Rodnovery (Slavic Native Faith), determined on the basis of old resources and continuous folklore traditions. Below I described shortly some essential informations that, hopefully, will show you clearly the main differences between the most well-known of such specializations: wołchw, guślarz and żerca.

Important side note: these are the names of those specializations in the Polish language, and they are spelled differently in the other Slavic languages in which they also exist.

Polish legends: witches’ sabbath and old-Slavic religious centre on Łysa Góra (Bald Mountain)

Stone statue of a ‘knight’, postcard released in 1960s. Source: fotopolska.eu

There are dozens of mountains and hills in Poland sharing the same name: Łysa Góra, also: Łysica, both translated as a ‘Bald Mountain‘. Just like in many other Eastern European and particularly Slavic legends, folklore and culture, reflected for example by the Russian composer Modest Mussorgsky’s in the series of compositions entitled ‘Night on Bald Mountain‘, the notion of a bald mountain is connected to various folk tales about gatherings of the witches and about devilish sabbaths.

Today I’m going to focus on only two of the ‘bald mountains’ which are extremely famous over here in Poland for their history and for rich legends ingrained in the local culture. These are the neighbouring mountains of Łysa Góra and Łysica located in south-central Poland. They belong to the Świętokrzyskie (Holy Cross) mountain range, the oldest range in Poland and one of the oldest in Europe in the terms of geology. The first of the mentioned mountains is also called by its younger name of Święty Krzyż (Holy Cross), applied after a Christian monastery bearing that name had been built on the top of the mountain around 11th century. It was one of the first monasteries in the medieval Poland, and it is this particular monastery what gave the new name not only for the mountain but also for the whole range to which it belongs, and later for the whole Świętokrzyskie Voivodeship (one of the 16 administrative districts of Poland). Despite the centuries of the monastery’s existence, the name of the Bald Mountain for this place prevailed in the common culture and there are countless mysterious tales describing this place, passed down for generations.