Easter comes with spring and it is the most significant Christian holiday, also beautifully celebrated in Poland. The very beginning of spring had already been celebrated in Polish territory in the times of paganism and was associated among the former Slavs with the so-called Jare Gody, a several-day Slavic ritual spring festival that was a farewell to winter and a welcome to spring (Sławosław.pl 2019). These celebrations took place around the spring equinox and so began with the calendar spring, that is to say on the twenty-first March (Ibid.).

Goodbye to Marzanna

The first important ritual of the Jare Gody was to burn or drown Morena (Marzanna in Polish), an effigy which has been a symbol of the Slavic goddess of winter of the same name (Sławosław.pl 2019; “Morana (goddess)” 2021).

Sometimes, for a better effect, even both of these activities were performed: first, Marzanna was set on fire, and then thrown into the water, especially into rivers whose currents are able to take her away from the view of the audience (Sławosław.pl 2019). In the past, this ritual was often accompanied by making noise: crackling, rattling, knocking, singing and playing all kinds of instruments (Ibid.). I am not sure if this custom is still celebrated in Polish schools. In my time, all the children at school participated in the competition to create the best effigy of Marzanna, which we later carried to the river and drowned them all there. I remember that the fun was great, although now children’s entertainment is unfortunately changing … Yet, my seven-year-old nephew still cuts out a small image of Marzanna from coloured paper and glues to her round head curly hair from tissue paper.

Jare Gody and Easter

As Marzanna is associated with winter, Jaryło and Jarowit, who were gods of fertility in the folklore of eastern and southern Slavs, are both associated with spring (Sławosław.pl 2019).

Today, the place of pagan deities in Poland is obviously taken by the Risen Christ, who replaced them as a symbol of the New Life. In the pagan times, after the beginning of Jare Gody (the name originates from the names of the gods), people lit fires on the hills to summon as much heat and sun as possible (Ibid.). Willow and hazel twigs were also collected, from which the so-called panicles were made (Ibid.). Those were bunches of branches and flowers clogged on the roofs of new buildings (Ibid.). At that time, the houses were cleaned and incensed, as much as it is today, and traditional Slavic cakes were also baked (Ibid.). It was a time of joy, because then everything was slowly beginning to bloom and revive (Ibid.).

Christianity celebrates this time in a similar way, but with other religious values; houses are adorned with flowers and blooming twigs to glorify the promise of the Resurrection with the forthcoming of spring and with it, the hope that the dead will be reawakened to eternal life.

Different ways of fasting

In Poland, Easter is also a culinary celebration (Lemnis, Vitry 1979, p. 218). The overture to the Easter feasts has always been the preceding Lent. In old Poland, fasting was followed very strictly, even at the royal court, but those were primarily the poor urban population and peasants who fasted truly, in a real “Catholic” way, both for religious and material reasons (Ibid.:218). So people ate sour rye soup (żur), groats, cabbage, herring, and later also potatoes, all sprinkled only with oil (Ibid.:218). In the Polish region of Masuria, fasting was particularly exemplary, without using either butter or milk (Ibid.:218). At magnate courts and rich monasteries, people fasted in a peculiar way, serving various and deliciously seasoned fish dishes, by no means in fasting amounts, and alcoholic drinks did not seem to interfere with fasting at all (Ibid.:218).

Funeral of herring

On Good Friday, the court and city youth organized a “funeral of sour rye (żur) and herring” (Lemnis, Vitry 1979:218). The clay pot with the sour rye soup was smashed, while the herring was hung on a branch as a punishment for the fact it had ruled over meat for six weeks, harassing human stomachs with its weak meal” (Ibid.:218).

Actually nowadays, Polish żur is one of the most frequent served soups during Easter. Still, it is not a fasting dish, as it is usually enriched with halves of boiled eggs and slices of white or ordinary sausage.

The Easter “Blessed“

In the mansions of magnates and noble courts, a wonderfully set Easter table was blessed by the parish priest or chaplain, while the poor brought food for the same reason to the church (Lemnis, Vitry 1979:218-219). On Easter Saturday, both in towns and villages, eggs, bread and salt were brought to the church and placed on the festive table after blessing (Ibid.:218).

This custom has fortunately remained in Poland to this day, when beautifully decorated baskets filled to the brim with Easter specialties are brought to the church and blessed. As the old Polish tradition dictates, the basket is not complete without beautifully painted eggs (pisanki), a piece of bread and salt.

In addition, we put now a little bit of everything in the basket that will later be served on the Easter table: pepper, sausage, ham, horseradish, butter, a lamb made of sugar or flour, with the inscription “Hallelujah”, and for children – chocolate hares.

Pisanki and kraszanki

Easter in Polish folk cuisine was much more modest than that of the nobles, but more closely related to the old customs and rituals (Lemnis, Vitry 1979:219). Such relics of pagan beliefs include Easter eggs (pisanki or kraszanki in Polish), which are hard-boiled, dyed and artfully decorated; in the past it was usually made by village women (Ibid.:219). Painting eggs, which for the Slavs symbolized energy, joy of life and harvest in the new growing year was an important part of the pagan festival of Jare Gody (Sławosław.pl 2019). The culmination of the celebrations were feasts given on the hills, during which people sang, danced and exchanged Easter eggs as gifts (Ibid.). The practice of dyeing eggs for Easter still persists (Lemnis, Vitry 1979:219). The old Easter eggs were often true works of folk art; today’s ones usually give way to the old ones in terms of elegance and artistry (Ibid.:219). Yet all do their best to make them colourful and carefully decorated.

Since the egg is an ancient symbol of life, it has reigned supreme on Easter tables, because Easter is also a feast of nature awakening to life (Lemnis, Vitry 1979:219). Easter eggs were often dyed red in particular (Ibid.:219). A special dye can be used to obtain a dark red colour, but my mother always dyes the eggs organically by soaking them in onion shells. Such red Easter eggs had, according to ancient Slavic beliefs, magical properties and were said to be effective, especially in matters of love (Ibid.:219).

In the eastern territories of former Poland, it was also customary to give the priest Easter eggs on Good Friday (Lemnis, Vitry 1979:219). A French cartographer and architect, Guillaume de Beauplan, who stayed in seventeenth-century Poland, described this custom, claiming that the priest collected up to five thousand eggs in two hours (Ibid.:219). He also adds that while thanking the pious donors, he kissed the girls and the younger girls, but he only gave the hand to kiss to the old women (Ibid.:219).

Easter traffic in the kitchen

During the Holy Week, the greatest traffic was in the kitchen, from which the delicious smells of various dishes prepared for Easter came from (Lemnis, Vitry 1979:219). They aroused the appetites of the fasting household, longing for the Resurrection, which marked the end of the fast and the beginning of the Easter feast (Ibid.:219). Nowadays, we do fasting in Poland only on the Good Friday and Good Saturday, till the Resurrection, or we start celebrating just after the Easter Mass, when finally we sit down to a ceremonial breakfast. As in modern-day Poland, the so-called “Blessed” (“Święcone” in Polish), that is to say the food from the basket, and other delicacies were placed on the spring-decorated table in the dining room (Ibid.:219). Compared to the old Polish appetite, today’s one is much smaller. In old Poland, the Easter breakfast consisted of hams, sausages, brawn fish, fish in jelly, whole baked piglet and Easter cakes: mazurek cakes (Easter pastry), tortes and the famous old Polish “baba” cakes (Ibid.:219-220). Of course, vodka, meads, beer and wine were not forgotten (Ibid.:210).

The Easter Lamb made of butter or sugar towered over everything. It has been a symbol of the Risen Christ (Ibid.:210). The entire table, shimmering with a wide range of colours and tempting with seductive scents, was decorated with green dyes and colourful Easter eggs (Ibid.:220). Of course, the blessed food eaten on Easter was either more modest or stunningly rich, which depended on the wealth of the house (Ibid.:220).

Easter breakfast

Easter breakfast started either quite early, or at noon or even a little later (Lemnis, Vitry 1979:242). In some houses, the more impatient gentlemen “attacked” the festive table already on Good Saturday, but mostly these were just preliminaries to the Sunday “culinary battle” (Ibid.:242). The Easter feast, even the most modest one, began with the sharing of a hard-boiled egg with mutual wishes, as it happened between pagan Slavs (Lemnis, Vitry 1979:220; Sławosław.pl 2019). The “Blessed” consisted only of cold dishes, with a huge variety of tastes and aromas (Lemnis, Vitry 1979:220). People were seated at the table, which, due to the set of dishes, was the prototype of today’s cold buffet (Ibid.:220). Of the hot dishes, only red borscht prepared on beetroot kvass was served, which differed from Christmas borscht in that it was cooked on essential meat broth, often on boiled ham (Ibid.:242). Instead of Christmas Eve dumplings, quarters of hard-boiled eggs or sliced ​​sausage were put into the borscht (Ibid.:242). At the end of the feast, hot bigos (a Polish dish of cabbage, meat and sausages) was served (Ibid.:242).

Formerly, different beliefs were associated with some of the dishes on the Easter table (Lemnis, Vitry 1979:242). According to Mikołaj Rej (1505-1569), a poet and prose writer who lived during the reign of King Zygmunt August, sausage protected against snake biting, horseradish – from fleas, and roasted hazel grouse from … prison.

Polish Easter pastries also deserve special attention during the celebration: tortes, bundt cakes (“baba” cakes) and Easter pastry (“mazurek” cakes) (Lemnis, Vitry 1979:220).

Polish queen from Italy and tortes

Tortes appeared relatively late in Polish cuisine and the fashion for them probably came from Italy, thanks to Polish queen, Bona Sforza d’Aragona (1494 – 1557) who came from the Dutchy of Milan (Lemnis, Vitry 1979:220). During the reign of her son, Zygmunt II August (Sigismund II Augustus 1520 – 1572), splendour and luxury prevailed at the royal court in Krakow (Ibid.:222). The queen mother herself, marrying the Polish king, Zygmunt I Stary (Sigismund the Old 1467 – 1548), introduced Italian customs to the court (Ibid.:222).

This meeting of two high-level European cultures has proved beneficial in many cases, particularly in the fields of art, architecture, literature and music (Ibid.:223). With time, Italian influences also began to emerge in Polish cuisine (Ibid.:223). Italians were amazed to see how much meat Poles ate every day (Ibid.:223). The Poles, on the other hand, mocked the Italians’ love of vegetables, which they considered exaggerated (Ibid.:223). And although vegetables are often served on Polish tables, the excessive and by no means health-promoting passion for meat dishes has remained with us to this day (Ibid.:223). An example of this is the Easter table with the “Blessed”, both in the past and now (Ibid.:223).

Baba cakes

Among the Easter cakes served to this day, the so-called baba cakes (bundt cakes) and mazurek cakes (Easter pastry) are a peculiarity and pride of Old Polish cuisine and native Polish specialties (Lemnis, Vitry 1979:220).

Baking Easter baba cakes was an emotional event and could be called a kind of theatrical mystery (Ibid.:221). The cook, the housewife and other women locked themselves in the kitchen, where men were forbidden to enter their kingdom (Ibid.:221). The whitest wheat flour was sifted through a sieve, hundreds of yolks with sugar were rubbed in pots, saffron was dissolved in vodka, which not only beautifully coloured the dough yellow, but also gave it a spicy aroma Ibid.:221). Then the almonds were ground, the raisins were carefully selected, the scented vanilla was mashed in mortars, and the yeast was made into a leaven (Ibid.:221). The dough placed in the cupcake moulds was covered with linen tablecloths, because the “chilled” baba cake did not grow and was slack-baked (Ibid.:221). So the windows and doors of the kitchen were sealed for fear of drafts (Ibid.:221). Properly grown baba cakes were carefully put into the oven (Ibid.:221). Finally, as they were lifted from the hot cavities of the oven on a wooden shovel, it was not uncommon for the kitchen to hear dramatic shouts and crying; a baba cake which was browned too much or “sat down” was a disgrace (Ibid.:221).

Simultaneously, successful baba cakes taken out of the oven were placed on fluffy quilts to prevent them from being crushed while cooling down (Ibid.:221). In addition, the conversation was in whispers, as the noise could harm the delicate dough (Ibid.:221). The cooled baba cakes were beautifully and generously glazed (Ibid.:221). The most famous and delicate were the so-called fluffy and muslin babas (Ibid.:221).

Mazurek

On the other hand, the origin of the mazurek has not been sufficiently explained so far (Lemnis, Vitry 1979:221). Perhaps they reveal the influence of sweet Turkish cuisine (Ibid.:221). Mazurek is a low cake, usually on a crispy bottom or on a wafer, covered with a layer of nut, almond, cheese and dried fruit mass, colourfully glazed and beautifully decorated with preserves and dried fruit (Ibid.:221). Good housewives often had several dozen recipes for mazurek cakes (Ibid.:221).

How Poles spend Easter

According to our tradition, we spend the first day of Easter at home with our family and sometimes we invite our closest friends to the “Blessed” breakfast (Lemnis, Vitry 1979:264). On the second day of Christmas, that is the Good Monday, we either visit our friends ourselves or host guests (Ibid.:264). Then we serve cold stews or bigos as a starter, and after borscht or żur, usually roast meat, such as turkey in rich sauce (Ibid.:264). The sweet finale are surely Easter cakes: mazurek, baba cakes and tortes (Ibid.:221).

Śmigus-Dyngus

The Good Monday morning is still associated with a long tradition of pouring water over each other, hence usually called “Wet Monday” or, more commonly, “Śmigus-Dyngus” (Lemnis, Vitry 1979:264).

Of course, this rite comes from our pagan ancestors (Sławosław.pl 2019). Slavic Śmigus and Dyngus were originally separate rites and cleansing rituals, bringing strength and health (Ibid.). Śmigus relied on lashing each other with blooming twigs, and Dyngus on pouring water over each other (Ibid.). In the evening of that day, the dead were remembered, their graves were visited and they were offered food (Ibid.). The custom of pouring water, that is to say Dyngus, has survived to this day as a real national water fight, especially in the countryside (Lemnis, Vitry 1979:264). Yet, it is still called Śmigus-Dyngus. In the Old Poland, particularly unmarried girls were the victims of watering, and boys were their “water” attackers (Ibid.:264). The girls defended themselves vigorously and noisily (Ibid.:264). In reality, however, they were satisfied, because if a girl had not got soaked on that day, she would have been considered deliberately disregarded, which did not bring about a quick marriage, and even threatened with her ending as a spinster (Ibid.:264). In cities, especially nowadays, water can be streamed to anybody, either with buckets, water guns, bottles, or balloons filled with water and thrown from above (Culture.pl 2014). In rare cases, water is sprayed in small sprinklers in the form of colourful eggs or perfumes are used instead of water, confined to rather symbolic sprinkling of a potential “victim” (Lemnis, Vitry 1979:264).

But just in case, to avoid getting soaked, especially when it is still chilly outside, it is definitely better to stay home on that day, enjoying that time together with your family and friends and to have an opportunity to change your clothes if the fun is full-blown (Culture.pl 2014).

Another opportunity to spend family holidays

As in 2020, Easter of 2021 is still heavily marked by the time of pandemic and so it cannot be fully celebrated, especially by participating in all religious celebrations in the church. People usually take part in them by means of online transmissions. Nevertheless, today, that is to say on Good Saturday, according to the long Polish tradition, people anyway came to the church with their beautifully decorated baskets to bless the food to be served on Easter Sunday as the “Blessed”. Although last year I was spending Easter on my own in Dublin due to the pandemic, this year for the same reasons, I can enjoy it together with my family. After Christmas, 2020, it is the second important family feast I have had an opportunity to celebrate in Poland, and hence write on typical Polish traditions connected with Christian feasts, some of which have originated from pagan Slavic rites, still very present in our modern Polish lives.

Happy Easter and God bless!

Featured image: “The Resurrection” by Ricci, Sebastiano (1659 – 1734). Uploaded by DcoetzeeBot (2012). Public domain {{PD-US}}. In: Wikimedia Commons, the free media repository. Image cropped.

BIBLIOGRAPHY:

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“Pisanka” (2021). In: Wikipedia. Wolna Encyklopedia. Available at <https://bit.ly/3mjapq9>. [Accessed on 3rd April, 2021].

“Śmigus-dyngus” (2021). In: Wikipedia. The Free Encyclopedia. Available at < https://bit.ly/3rLClEn>. [Accessed on 3rd April, 2021].

“Święconka” 2020. In Wikipedia. The Free Encyclopedia. Available at <https://bit.ly/3cMv3Mn>. [Accessed on 3rd April, 2021].

“West Slavic fermented cereal soups” (2021). In Wikipedia. The Free Encyclopedia. Available at <https://bit.ly/2PoOfHm>. [Accessed on 3rd April, 2021].

“Wielkanoc” (2021). In Wikipedia. Wolna Encyklopedia. Available at <https://bit.ly/3wlCkdQ>. [Accessed on 3rd April, 2021].

Culture.pl (2014). “Śmigus-Dyngus: Poland’s National Water Fight Day”. In: Culture.pl. Available at <https://bit.ly/3cIAMmq>. [Accessed on 3^rd April, 2021].

Lemnis M., Vitry H. (1979). W staropolskiej kuchni i przy polskim stole. Warszawa: Wydawnictwo Interpress.

“The Resurrection” by Ricci, Sebastiano (1659 – 1734). Uploaded by DcoetzeeBot (2012). Public domain {{PD-US}}. In: Wikimedia Commons, the free media repository. Available at <https://bit.ly/3dzTqMm>. [Accessed on 3rd April, 2021].

Sławosław.pl (2019) “Cykl roczny: wiosna”. In: Sławosław.pl. Sławny Słowian Świat. Creative Commons 4.0. Available at <https://bit.ly/3h9N0Fe>. [Accessed on 2^nd April, 2021].

Christmas is, apart from Easter (see: Traces of Slavic Pagan Rites in the Polish Easter Tradition), the most celebrating feast in Poland (Lemnis, Vitry 1979:178). This Christian holiday, which is intimate, family, and usually spent with the dearest people, however, goes back to the traditions of pagan-Slavic times (Ibid.:178). Particularly important is the Christmas Eve supper, probably the only festive meal in Polish cuisine, in which there are clearly preserved the traces of rituals from the times before the introduction of Christianity in Poland (966 AD) (Ibid.:178). In Polish Christmas, both these themes, pagan and Christian, have intertwined into a colourful and poetic whole (Ibid.:178).

When the first star appears in the sky

Polish people sit down to the Christmas Eve supper at dusk, when the first star appears (Lemnis, Vitry 1979:178). The latter is being impatiently watched for by children (Ibid.:178). The ceremony starts with a mutual pray or reading the relevant fragment of the Bible.

Tradition of oblatum

Then it continues with sharing the wafer combined with making wishes (Lemnis, Vitry 1979:178). Opłatek, wafer in English, from Latin oblatum – ‘sacrificial gift’, is a very thin, usually white bread flake, unleavened and unsalted, baked with white flour and water without the addition of yeast, which is shared by the gathered at the Christmas Eve table, while making wishes (“Opłatek” 2020). It is not an exclusively Polish custom but it is mostly found among descendants of the ancient Slavs, namely in Slovakia, Belarus, Ukraine, and the Czech Republic (Ibid.). It is similarly present in Lithuania (ancient Balts), as Poland and Lithuania had a joint country between the years 1569 and 1795, known as the Polish-Lithuanian Commonwealth or the Republic of Both Nations, and sometimes the Christmas wafer also appears in Italy (Ibid.).

Sharing the wafer is a very touching moment like no other in the year, evoking many memories going back to childhood and youth, a moment obscured by sadness for those who have passed away, and at the same time illuminated by human hope of full happiness, forever burning in people’s hearts (Lemnis, Vitry 1979:178). At this solemn moment, all resentments and offenses are forgiven, sealing mutual agreement with a kiss (Ibid.:179). If someone dearest is far away, or while sending Christmas postcards to friends, nowadays, we also put a piece of wafer into the envelope. Old Polish wafers were once colourful and very decorative (Ibid.:180). Today, mainly white wafers are baked, but they are also decoratively embossed (Ibid.:180).

Time for children

For children, it is probably the most beautiful evening of the year, in which the atmosphere of a fairy tale becomes real for a few hours (Lemnis, Vitry 1979:178). Charming moments happen in the light of candles and colourful Christmas tree lights, under which loving hands have just put various gifts – any of which one can afford (Ibid.:178). But even the most modest gift has an exceptional value on this evening, becoming a symbol of friendship and love that unite people (Ibid.:178).

Traces of mysterious Slavic past

It is believed that many Polish Christmas customs are derived from pagan Slavic rituals (Lemnis, Vitry 1979:178). On the other hand, such a tradition was exclusively oral and thus no written sources of myths have survived to answer the fundamental questions about Slavic religions (MaDar S.C. (Ławecki), Sypek, Turowska-Rawicz 2007:7). Therefore, researchers must use in their studies, apart from historiographic achievements and archaeological discoveries, linguistic and etymological research as well as comparative religious studies (Ibid.:7).

The origins of the Slavs have long been the greatest mystery of European prehistory, and there are still various contradictory theories regarding the time of their appearance in Europe (Ziółkowski 1999:306-308). The fact is, however, that peoples who settled down in Central and Eastern Europe belonged mostly to the Slavic groups (Ibid.:306-308). When did they appear there? Officially, they had started migrating westwards, following the hordes of Huns, since the fifth century AD (Rosłoniec 2020). The Slavs who headed off to the north, towards the Baltic Sea, were the ancestors of Poles, Belarusians and Russians, and they had come from the area of contemporary Ukraine (Ziółkowski 1999:306-308; Rosłoniec 2020). Some other Slavic groups migrated south, towards the Adriatic Sea, and established the foundations of such nations as Serbs, Croats, Slovenes, Bulgarians and Macedonians (Ziółkowski 1999:306-308; Rosłoniec 2020). It is also said the Slavs had come from the Middle East, and their culture was less advanced than those having occupied Central Europe at the time of the Roman Empire or even earlier (Rosłoniec 2020).

On the other side, there is an alternative theory, mostly disseminated in Poland by Janusz Bieszk (2015), saying that around the eighteenth century BC., in the area of present-day Poland, there had already been the Slavic state, called the Empire of Lechites, European Scythia or European Sarmatia (Ibid.). The so-called Lechites are said to have had a highly advanced culture and strong national organization (Ibid.). Such a theory, although strongly criticized, is supported by the results of the latest genetic tests of Aryans – Slavs, historical records and maps, and by recent discoveries of archaeologists in the area of present-day Central Europe (Ibid.).

Calendae becomes Polish Christmas carolling

Irrespective of the proposed versions, in the fifth century AD. the terrain occupied by the Slavs in Poland must have been flat, swampy, forested and crossed by wide rivers. Thus it is not surprising the ancient Poles were very close to nature, the best proof of which is that the most important Slavic holidays were related to the natural cycle: changes of seasons, equinoxes and solstices (as it occurred in the case of other ancient peoples) (Sławosław.pl 2019). At the time of the winter solstice and so the Christmas time, there was the Winter Sun Festival (Szczodre Gody aka Calendae) (Ibid.). It was a herald of the new year, because at that time the darkness is overcome by the light, since then the day starts to grow longer (Ibid.). Like among the Proto-Indo-European peoples, the most significant was then the solar cult; the departing Sun, represented by the Slavic god Swaróg, had to be replaced by the new one, his son Swarożyc (or the incarnation of or the young Swaróg himself) (Ibid.). The triumph of the sun is a reason for unlimited joy, just like Christmas is celebrated today (Ibid.).

Slavic ancient tradition has survived to this day in a disguise of the Christian Christmas feast, proving how deeply it was once rooted in the hearts of our ancestors (Lemnis, Vitry 1979:178). Today even the twenty-first century generation still refers to such Christianised pagan rites as the most familiar tradition (Ibid.:178). By its continuous celebration, Polish Christmas has preserved for us some relics of Slavic rites in the form of customs, commemorated not only in the countryside, but also in cities (Ibid.178-179).

Slavic Diduch (Didukh) and Christmas tree

In the countryside, sheaves of grain have usually been placed with the ears up in four corners or in the corner on the eastern side of the room, where the Christmas Eve supper takes place (Lemnis, Vitry 1979:179; Sławosław.pl 2019).

By tradition it is the first sheaf from the harvest, which is commonly known as Diduch (Didukh) – the East Slavic equivalent of the Christmas tree (Sławosław.pl 2019). It was also placed by the Slavs in the corner of their house during the Winter Festival (Ibid.). The sheaf has been usually made of wheat and oats, and sometimes also of un-threshed rye (Ibid.). The Diduch’s symbolism is wide; it has been believed to bring prosperity for the next year, and has also been a talisman against evil powers (Ibid.). Originally, however, it was primarily associated with the cult of ancestors and so it meant the same as grandfather ‘ancestor’ (Ibid.). Therefore, it was placed near the table so that the deceased ancestors could feast with the family (Ibid.). Diduch was kept at home until the end of the celebration of Calendae, which lasted twelve nights, which is today until the Epiphany (Ibid.).

Colours of Christmas

The Christmas tree dressed up today in Poland has not yet escaped from other Slavic influences (Sławosław.pl 2019). The Christmas tree has been only decorated since the years 1795-1806 (Ibid.). Poles have adopted this custom from Prussian Protestants (Ibid.). However, Christmas decorations of a tree in Poland possibly originated from the custom of hanging evergreen trees beneath the ceiling (Ibid.). Green turquoise was for the Slavs a symbol of abundance and fertility, heralding a new growing year (Ibid.). The red and gold colours of Christmas tree decorations have also their Slavic symbolism; red warded off diseases, while gold (most often expressed by nuts) symbolized wealth and abundance (Ibid.). Nuts were also a symbol of vitality (Ibid.). The custom of lighting the Christmas tree can be additionally associated with the old Slavic belief; burning candles protected the household members against evil spirits (Ibid.).

Speaking animals

The old custom of giving animals a piece of wafer to ensure their health and a beautiful offspring persisted here and there (Lemnis, Vitry 1979:179). My mum was raised up in the countryside and she has told me that her parents (and my grandparents) also used to offer colourful wafer to their livestock. Now, we have got just one but a large dog, with whom we also share the wafer.

Additionally, It is still believed that at midnight animals speak human voice, but overhearing such a conversation does not unfortunately bring good luck (Ibid.:179). Of course, such an idea must have originated in the ancient times. The Slavs believed that animals could be intermediaries in transmitting the word from the soul of family ancestors (Sławosław.pl 2019). Moreover, it must also be related to the Slavic view of the soul, which, according to our forefathers, was also possessed by animals (Ibid.).

In areas particularly haunted by wolves, the leftovers of Christmas Eve food have been brought out in front of the farm (Lemnis, Vitry 1979:179). Being served in such a way, the wild animals should not do any harm to the farmer’s livestock (Ibid.:179).

Foretelling from hay

It is quite common, also in Polish cities, to put some hay under the table cloth covering the Christmas Eve table (Lemnis, Vitry 1979:179). In Christian tradition, it refers to the fact the Child Jesus was lying on hay in a manger. The young people have used the hay during the Christmas Eve supper for foretelling their future, which is once again a pagan tradition (Ibid.:179). The green stalk pulled out from under the tablecloth meant success in love and an imminent wedding, whereas the blackened one – a failure, thwarting marriage plans, and even staying single forever (Ibid.:179). Of course, the fortune-telling is not taken too seriously, but it is quite entertaining (Ibid.:179).

Empty seat

During the Christmas Eve, those who have already passed away or those who are absent during the holidays are also remembered (Lemnis, Vitry 1979:179). For them, a separate place is reserved by the table (Ibid.:179). On an empty plate prepared for them, a little bit of each dish and a piece of wafer are placed (Ibid.:179).  Likewise, in the Slavic pagan tradition, an empty seat at the table is intended for the souls of family ancestors (Sławosław.pl 2019). Today, such a covering is also meant for a stray traveller or an unexpected visitor. It is because the most beautiful custom has always been to invite lonely people at the time of Christmas Eve (Lemnis, Vitry 1979:180). No one should feel abandoned and sad this special evening (Ibid.:180).

Kolędy (Christmas carols)

Polish Christmas carols, often very old, are among the jewels of Polish folk and religious songs (Lemnis, Vitry 1979:180). Among them there are dancing melodies to the rhythm of the mazurek, oberek, krakowiak and polonaise, and their lyrics may be sometimes humorous, satirical and even with social accents (Ibid.:180). For many Poles living far away from the country, Polish carols have been a touching symbol of Polishness (Ibid.:180). Fryderyk Chopin (1810 – 1849), staying in Paris during the partitions, expressed his great longing for Poland by weaving into the tragic accents of the Scherzo in B minor – a sweet lullaby melody of the popular Polish Christmas carol, Lulajże, Jezuniu … (Hush Little Jesus … ) (Ibid.:180).

The Slavic Winter Festival was also referred to as the Calendae (today Kolęda), which in English means a Christmas Carol (Sławosław.pl 2019). This concept may be closely related to the idea of circle and so to the circular solar disc and its transformation during the winter solstice (Ibid.). Today, Polish Kolęda often means carolling, the customary visiting nearby houses with wishes for the New Year (Ibid.).

Carolling with Turoń

Unfortunately, a beautiful tradition of visiting houses by carollers is slowly disappearing (Lemnis, Vitry 1979:180). The carollers have usually been dressed up as the significant characters of the Nativity, including the king Herod, the Death, angels, the devil, shepherds, the Magi, an Old Woman and Man, a Jew, a Gypsy and representatives of various professional groups, and the so-called scarecrows whose job was to frighten (Sławosław.pl 2019).

Among the latter group, the Turoń has appeared (Sławosław.pl 2019). It is In Polish folklore “a festive monstrosity in the form of a black, horned and shaggy animal with a flopping jaw. Its appearance can be noticed [not only during Christmas Eve but also] at folk events during the period after Christmas, yet most likely in times of Carnival and before Lent begins. The name is derived from the word tur, meaning aurochs” (“Turoń” 2020). The carollers usually  come to people’s houses carrying a large, multi-coloured and illuminated Star of Bethlehem on a stick (Lemnis, Vitry 1979:180). When they “enter a household, Turoń tackles anyone who stares for too long at the star or its bearers. […] Whenever the Turoń becomes unbearable for the householder and his family, they sing a song to banish it” (“Turoń” 2020):

“Idź, turoniu, do domu (Go now, Turoń, go home). Nie zawadzaj nikomu (Don’t bother anyone). Nie tuś się wychował (Here’s not the place you come from). Nie tu będziesz nocował (This not the place you shall sleep).”

(“Turoń” 2020 with own translation).

As part of the act of carolling, Turoń snaps to the rhythm of a melody related to the extinct turmoil, scares and rattles, and finally loses consciousness (Sławosław.pl 2019). At this point, the carollers start the process of its reviving (Ibid.). They do the massage to him, set fire to the straw under him, pour vodka straight into his mouth (Ibid.). All this to make the Turoń stand up and start running again (Ibid.). The resurrection of Turoń symbolizes the rebirth of the earth, which falls asleep for the winter and does not recover until spring (Ibid.).

Visited “[householders, by tradition, give to the carollers] a ‘get off ransom’ in the form of money and a gift from the pantry” (“Turoń” 2020). A donation given by the hosts to carol singers, is also called a Christmas carol (Sławosław.pl 2019). The visit of carollers was perceived as a good sign – a forecast of prosperity and fertility in the coming year. For this reason, the host felt obliged to buy favours through treats and other donations (Ibid.).

Bringing carols from home to home in a dress of the Nativity characters is an old custom, already well known in the seventeenth century (Lemnis, Vitry 1979:180). At that time these were the Krakow students who gained the fame of the best carollers (Ibid.). It was because they intertwined Christmas carols with very witty orations (Ibid.:180).

Nativity scenes

Krakow’s nativity scenes are often true masterpieces of Polish folk art (Lemnis, Vitry 1979:180). Every year, in the market square in Kraków, in the run-up to Christmas, a competition for the most beautiful crib is held (Ibid.:180). Afterwards, they become a part either of a private or state collections of folk art (Ibid.:180). The tradition was established in nineteenth century Krakow (Muzeum Krakowa.pl 2020). Since then, it has been far from everything that has ever been created in this field not only in Europe, but also in the whole world (Ibid.). The first nativity scenes were created by carpenters and bricklayers from the area of Krakow, mainly from Zwierzyniec (Ibid.). It was an extra job for them during the dead season (Ibid.). On Christmas, they went with their newly constructed nativity scenes around the houses (Ibid.). The nativity scenes arranged in churches also have old traditions (Lemnis, Vitry 1979:180). The mechanized nativity scene in the Capuchin Church is very popular especially among the inhabitants of Warsaw (Ibid.:180).

Indeed, it deserves a special attention; one could see there next to a donkey, ox and camels, on which the three kings came, also a tram, railway, bus and even a plane! (Lemnis, Vitry 1979:180).

Culmination of the Polish culinary year

Christmas, like Easter, is the time of the greatest culmination of the Polish culinary year (Lemnis, Vitry 1979:178). If someone looked into the old Polish kitchen in the period immediately preceding Christmas, there would be incredible traffic there (Ibid.:181). Even today, in modern kitchens, when the housewife uses only the often problematic help of her spouse or adolescent children, it is a period of extremely intensified culinary creativity; smells and aromas blend there to create a real symphony woven from many scents that stimulate the appetite and imagination (Ibid.:181). Although some traditional Christmas specialties can be bought ready-made today, they cannot compare with the dishes that are prepared in many families according to recipes passed down from generation to generation (Ibid.:181).

Christmas Eve supper of twelve courses in Old Poland

The Christmas Eve supper has been for centuries the main culinary accent of the Polish Christmas (Lemnis, Vitry 1979:181). Poles usually eat opulently and meaty on holidays, but Christmas dishes are no different from those served on other festive occasions (Ibid.:181). Yet the Christmas Eve supper is a fasting meal (Ibid.:181). And all the dishes were once prepared with oil, olive oil or butter (Ibid.:181). Our arch-Catholic ancestors, despite their strict observance of the fast, which was essentially limited to the exclusion of meat and bacon, were able to make this restriction a truly refined delight for a taste (Ibid.:181). No wonder that Polish posts were widely known beyond the borders of the Republic of Poland (Ibid.:181).

In wealthier noble and bourgeois houses, and wealthy monasteries, the Christmas Eve consisted of twelve courses, as many as there were apostles (Lemnis, Vitry 1979:181). For ancient Slavs, each of the twelve festive dishes symbolized thanksgiving for one month of the year (Sławosław.pl 2019). Fish dishes prepared in a variety of ways dominated, including the famous Carp or Pike in Gray Sauce (Lemnis, Vitry 1979:181). Sometimes there were so many fish dishes that the traditional number of twelve was not enough (Ibid.:181-182). But there was also a solution to this problem: all fish dishes were considered as the only one dish! (Ibid.:182).

This is how the Poles of the Old Poland fasted, setting the example to the ungodly and dissenters (Lemnis, Vitry 1979:182). Today, such Christmas Eve giant suppers belong to the irretrievable past (Ibid.:182). We do not have the appetites of our ancestors, the satisfaction of which sometimes consumed entire fortunes (Ibid.:182). Today instead of dishes, single products used in their preparation are usually counted as twelve (Wiano.eu 2012), as it also happens in my family. Who would eat all that if there are twelve opulent dishes at once?! Even though not so giant as in Old Poland, we still organize Christmas Eve supper, not only because of the poetry of tradition, but also of the atmosphere of family warmness (Lemnis, Vitry 1979:182). And the taste and ceremonial of traditional Christmas Eve dishes have the gift of evoking them, allowing us to come back to the past and dream about the future (Ibid.:182).

Fasting feast

The Christmas Eve has been opened by one of the traditional Christmas Eve soups: red borscht with dumplings, mushroom soup or, less often, almond soup (Lemnis, Vitry 1979:182).

The most popular has always been red borscht, a classic soup of Old Polish cuisine (Lemnis, Vitry 1979:182). In addition to fish dishes, there have been served famous Old Polish dish of cabbage peas, dishes made of dried mushrooms, compotes of dried fruit, mainly plums, and Christmas cakes (Ibid.:182). In the eastern parts of Poland, the famous kutia (dish consisting of boiled grain) was served (Ibid.:182). In ancient times kutia appeared regularly during all celebrations related to the worship of the dead (the leaving Sun and the old year) (Sławosław.pl 2019). Alcoholic beverages have never been excluded from the fasting menu, especially in the past, but alcohol has been drunk on Christmas Eve in less quantity than on Easter (Lemnis, Vitry 1979:182).

Christmas soups

Today we eat slightly spicy and sour red beetroot borscht, with small dumplings stuffed with mushrooms. Its oldest recipe is from the sixteenth century (Lemnis, Vitry 1979:183). In Poland, there are two classic versions: the fasting one for Christmas and an Easter variant, on the basis of meat stock (Ibid.:183).

Both versions are made with natural beetroot acid, which gives it unique flavour (Lemnis, Vitry 1979:183). You can also drink the soup in a mug with crispy dumplings from the oven, stuffed with mushrooms or with meat after Christmas Eve (Ibid.187). In other houses, mushroom or almond soups are also made (Ibid.188-189). These are also Old Polish fasting soups, which are not meant to satiate but warm up the stomach and stimulate the appetite (Ibid.:188). Almond soup is not very popular anymore, but it has many enthusiasts among children as it is rather sweet (Ibid.:189).

Platter of Christmas fish

After the soup, fish is served. While my parents usually choose the traditional fried carp, my sisters and I tend to choose salmon from the fish platter. In Poland, we still eat Polish Carp in Gray Sauce, cold Jewish pike, zander sauteed and herring prepared in various way (Lemnis, Vitry 1979:181,190-197).

Carp is a famous, Old Polish Christmas Eve delicacy (Lemnis, Vitry 1979:192). Although it is not the cheapest dish and its preparation requires a lot of work and time, it must traditionally be placed on the Christmas table during the Christmas season (Ibid.:192). The pike also proudly represents the tradition of Old Polish cuisine, which in this case is made according to the Jewish recipe (Ibid.194). Polish Jews were famous for their excellent preparation of this fish (Ibid.:194).

Among other twelve dishes

Fish dishes are often accompanied with mashed potatoes and fried cabbage with mushrooms. The cabbage from Christmas Eve is usually reheated during the following days and served with Christmas roasted meats (Lemnis, Vitry 1979:198). In the past, people used to eat cabbage with mushrooms and nut croquettes (Ibid.:198). This dish is an example of good, traditional Polish cuisine (Ibid.:198). Seemingly very ordinary, thanks to croquettes the dish becomes original and attractive (Ibid.:198). Very filling and rather heavy, today it rarely appears in such a version on Christmas Eve tables, when our appetites, unfortunately, are not what they used to be in the Old Poland (Ibid.:198).

But it’s worth trying it, because this dish is both of the traditional Old Polish cuisine and very tasty (Lemnis, Vitry 1979:198). Some Poles additionally serve dumplings with cabbage and mushrooms or salty cheese during the supper (in contrast to the small dumplings in the borsch, these are much bigger in size and are a separate dish).

Mushrooms and mushrooms

Dumplings with mushrooms, cabbage with mushrooms, small dumplings with mushrooms – why are there so many dishes based on this one ingredient? (Sławosław.pl 2019). Probably eating mushrooms at the time of Slavs was related to an attempt to win the favour of forest demons, called Leszy, who, depending on their will, could help or hinder the travellers (Ibid.).

Christmas desserts

A traditional Polish dessert includes poppy seed twigs, of course made of properly seasoned poppy seeds, decorated with homemade oblong cookies (Lemnis, Vitry 1979:200). The platter bristling with cookies looks very effective and invariably delights the youngest participants of the Christmas Eve (Ibid.:200). We usually wash down all the fasting dishes with a compote of prunes and figs on Christmas Eve (Ibid.:203).

The sweet cakes baked for Christmas have been rather less varied than Easter cakes (Lemnis, Vitry 1979:181; see: Traces of Slavic Pagan Rites in the Polish Easter Tradition). The first place has been taken ex aequo by gingerbread and poppy seed cake (Ibid.:181). There is no shortage of old-Polish baba cakes and various, mostly spicy cookies for Christmas, but their role is less exposed (Ibid.:181).

Slavic honey cake and Old Polish gingerbread

Old Polish Christmas gingerbread is typical of Christmas cakes (Lemnis, Vitry 1979:204). The Polish gingerbread tradition is long (Ibid.:204).

The dough prepared with the addition of honey was known to the cuisine of the ancient Slavs, who also used it for religious purposes (Lemnis, Vitry 1979:204). However, it was only the discovery of aromatic spices and fluffing agents that turned the hard honey dough into tasty gingerbread (Ibid.:204). The most famous gingerbread cookies were in Nuremberg and Toruń, baked in beautifully carved forms (Ibid.:204). The popular Katarzynkas of Toruń were already known in 1640 (Ibid.). The preparation of gingerbread dough was rightly an art (Ibid.:204). It matured slowly and could be stored raw for months (Ibid.:204).

A measure of the popularity of gingerbread in Poland is the fact that a firkin with gingerbread dough was often part of the dowry of Polish noble and bourgeois maidens (Lemnis, Vitry 1979:204-205). Very spicy and slightly sweet gingerbreads were nibbled with vodka, while those sweet and with dried fruits were served as dessert (Ibid.:205). An old Polish proverb assures that the best things in Poland used to be “booze from Gdańsk, gingerbread from Toruń, a maiden from Kraków, and a Warsaw shoe” (Ibid.:205).

Poppy seed cake good for all festivals

Another cake baked for Christmas is the Christmas poppy seed cake, which differs from the common one not only in that the layers of the dough are thin, but also in that the filling made of poppy seeds is made with Polish generosity (Lemnis, Vitry 1979:208).

No moderation in food at Christmas

Why has the Christmas Eve feast in Poland been so opulent and generous? (Sławosław.pl 2019). Well, because at the ancient celebration of the solstice, it was believed that the invincible Sun needed support in the fight against the darkness, hence the Slavic gods welcomed the customary overeating, which is practiced until today in Poland (Ibid.).

Opening and closure of the season

The closure of the Slavic Winter Festival was the so-called a bountiful or generous evening on the twelfth night after the solstice (around the Epiphany) (Sławosław.pl 2019). It is also worth mentioning that before this time, ancient Slavs temporarily suspended all their duties, believing that work during the Calendae season (Christmas time) could bring misfortune to people not obeying that tradition (Ibid.). The time of that evening had to be spent in a family, modestly and in the privacy of the home, and on this occasion supper was served, during which the children were gifted with apples, nuts and special cakes (Ibid.). It was possibly an ancient equivalent of the contemporarily celebrated Polish Christmas Eve. Yet we today commemorate the ancient bountiful evening as the opening of the festive season, not its closure, and now it obviously has a new religious dimension.

Nowadays, just after the Christmas Eve supper and unwrapping Christmas gifts having been brought by an angel (yes, we do it on that evening, not in the morning on the first day of Christmas), we usually go to the Midnight Mass.

Although most of the year I stay outside Poland, travelling or staying abroad, I always try my best to come back home for Christmas to spend it with my family. Only once in my lifetime I had to stay abroad during this special time. It was my first year in Ireland and a volume of work did not allow me to come back on time. Yet I could celebrate it with my Polish friends who also live in Dublin, and there were still twelve dishes on the table thanks to my friend’s cooking skills … Nevertheless, staying away from my family during Christmas Eve evening has taught me how much I am attached to this beautiful, family tradition.

Featured image:  Adoration of the Shepherds by Gerard van Honthorsts (1622), still influenced by Saint Bridget. Google Art Project. Public domain. In: Wikipedia. The Free Encyclopedia (2020).

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