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.
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.
These mysterious creatures are demons known from Polish folk tales, notably from the regions of Warmia and Mazury. They can be described as personification of ilnesses, and their frightening appearance reflects their dangerous nature – their small scrawny bodies are covered in ghost-white and unhealthy-looking skin, and they’re walking around in fast feverish movement. Their vary in the size, and can be as small as a head of a pin.
No singular form of their name is used, and we might conclude that they come only in groups. They are most often called Biali Ludzie (White People), Zimni Ludzie (Cold People) or Białe Gnomy (White Gnomes) and other variations of these names. These mysterious creatures share some traits with vicious spectra (widma), and are distant ‘relatives’ of krasnoludki(Polish mythological type of a gnome or a dwarf).
Biali Ludzie are bad omens, able to haunt or prey on people. They live in forests and swamps, and love to ambush travellers from a hiding in waters of the wayside puddles. When they choose a target, they hide in the clothes and wait for the victim to fall asleep. Then, they climb onto the face and enter the sleeping victim’s body through the mouth or the nostrils. This way, they infect people with various hard-to-cure illnesses. One of the first symptoms of their presence in the body is high fever.
The Polish folk tales and folk medicine were proposing many remedies and magickal rites that were supposed to cure infected person’s body. The demons’ victims were forced to drink strong spirits mixed with powdered dried eyes of a crayfish, or eat a stalk from an old broom on a slice of bread with butter. One of popular rites was to puff and breathe into a deep hole drilled in a trunk of a tree, and then to clog the hole with a wooden stake, what was supposed to imprison the exhaled demons inside. However, there was never an ultimate way of a cure due to the demonic causation of the illness.
Legends about a mythological fern flower are among the most widespread tales in Poland. Acording to Polish folk beliefs, the wild fern, species that normally never bursts into bloom, does bloom with a magickal flower on two special nights each year. This mythical flower appears on the nights of summer solstice and winter solstice, the two transitional nights of the year when the power of the Sun is on its decisive stages.
The legends say that only the fern that grows in the most secluded parts of the forests can bloom with the magickal flower, and sometimes with a magickal fruit as well. It has to be a place far away from the human settlements, where no dog barking, rooster crowing or people talking could be heard. Moreover, most of the descriptions say that the fern flower blooms specifically in uroczyska, a term in the Polish language that describes places in the wild generally connected with magick or with old pre-Christian places of cult.
Celebrated around March 21st (first day of spring) or on the 4th Sunday of the Lents before Easter, the custom of burning of Marzanna symbolizes the departure of winter and is rooted in pre-Christian Slavic rites that were performed to summon the spring. Originally it was celebrated during the spring equinox as a religious feast of the Slavic pagans, and it survived over the last thousand years despite the huge impact of Christianity and countless efforts of erasing that custom from the Polish countryside.
Bieda [pronounced bee-ed-ah] is one of the primeval demons and an immortal being, a shapeshifter. She brings misfortune, misery, hardship and grief. Her name comes from a Polish words meaning “poverty”.
Strzyga (plural form: strzygi), in English often spelled striga, is a female creature who feeds on human blood. Her male counterpart is called strzygoń. They are considered a type of vampires, and are placed among the most dangerous beings in the Polish tales.