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.
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.
Wreaths and other hair ornaments made of flowers and herbs are an essential part of many of the Polish rural customs. Athough most of the customs became almost extinct on the course of the 20th-century modernization of the society, and are preserved mostly in local ethnography museums, there are still certain festivals bearing remnants to the pre-Christian Slavic rites still alive within the Polish culture nowadays. The bridal flower crowns are among the customs that faded away – but can be still spotted around, for example on reenactments of the traditional weddings by various ethnography organizations, in art and culture (including e.g. theatre or cinema), or on some rather rare occasions of weddings when the bride decides to wear a traditional Polish garment instead of the modern white dress.
This post is going to be more of a gallery with examples of the traditional flower crowns of the brides wearing the traditional Polish folk costumes, but of course I’m not leaving it here without at least a bit of the essential informations about this custom for you. Before I start, keep also in mind that the custom shared a lot of common elements coming from the same old Slavic roots – these are the elements I’ll try to describe – but naturally had a lot of regional flavours and differences.
In the old times there were no Christmas trees in the Polish houses. They became widespread only in the first half of the 20th century, but were not in use in most of the rural households of the central, southern or eastern Poland as late as before the World War 2. At first, the decorated Christmas trees started coming to the Polish houses around the late 18th century, first appearing in the houses of protestants, and then being adopted by the Polish townspeople and the upper classes. Eventually, the Christmas Trees came with so-called ‘commercialization’ of Christmas in the 20th century – just like in the other countries celebrating the holidays around the world. What did the Polish people prepare to decorate their houses before that?
Today I’d like to introduce you to two mysterious characters from Polish folklore, and to a few other elements related to pre-Christian Slavic celebrations of the winter solstice and the later season of carnival. Informations about them survived in local folk customs, to be precise in Christmas rites called in Polish kolędowanie or kolęda (known in English as Slavic caroling).
One of many traditional elements of interior decoration in the Polish villages of the past was an elaborate geometric ornament hanging down from the ceiling. It is called ‘pająk‘ (plural form: ‘pająki‘) and a literal translation of the name is a ‘spider‘. In some places of Poland it was also called a ‘kierec’ (name native to region of Kurpie in northeastern Poland), or – jokingly – a ‘żyrandol’ (chandelier). In the 19th century when ethnography as a systematic study arrived into the Polish lands and the Polish rural customs were first described in precise details, the presence of pająki was documented in all ethnically Polish lands.
Pająki are made with the use of dry straw collected from the fields during the harvest season. They were usually prepared during late autumn for Christmas, but they were also hanged in the room for the arrival of spring and for the celebrations of Easter. Originally, they were connected to old Slavic rituals performed for the winter solstice and the spring equinox and were meant to help in protecting the inhabitants of the cottage during the hard season of the year that is winter (more about it below).
August 15th – the day of the Assumption of Mary – is commonly celebrated in Poland as a day dedicated to the Divine Mother of Herbs (Matka Boska Zielna). It’s one of the many holidays of the Christian Holy Mother which resulted in a process of syncretism with much older beliefs rooted in the old-Slavic Faith.
The name of that day and the Holy Mother’s title as the Goddess of Herbs comes entirely from the Polish folklore. It is one of old customs that never got erased but were adopted by the Polish Catholic Church and reinterpreted through the Christian doctrine (see also for example: Gromnica – Thunder Candle and the Divine Mother of the Thunder Candle / with the Wolves). The tradition of celebrating the Divine Mother of Herbs got eventually linked with the day of the Assumption of Mary. Nowadays, due to lack of a proper education about the pre-Christian beliefs in Poland, some of Polish people themselves would even argue about that day being rooted entirely in Christianity. Here in this article I will show you simply how this feast looks like, and how it is and was interpreted in the Polish countryside.