In most areas of Poland, the harvest began in July and lasted through August. The name of the month of August is also associated with the grain harvest, because in the past grain was cut only with a sickle. In many areas, as late as the end of the 19th century, the use of a scythe was considered a kind of profanation, as it was it was considered despicable to reap only with a sickle - slowly, solemnly and carefully, so as not to drop the precious grain. This was done mainly by women and girls, while men worked at hauling the crop from the field. With the advent of the scythe, the balance of power changed. It was the men who cut the grain, while the women bundled it into sheaves, stacked them and cleaned up the stubble when the work was done.
Associated with the harvest done with scythes was the ritual induction of a peasant into the ranks of experienced reapers, called, "friezing of the reaper" or "friezing of the wolf". A man entering mowing for the first time was subjected to various tests, such as cutting grain and grass in difficult conditions or working with a blunt tool. He also had to undergo "confession" before a master of ceremonies, often disguised as a priest. This consisted of asking humorous questions and assigning the candidate a "penance" in the form of humorous instructions, and sometimes flogging with a rod or nettles. After successfully passing all the tests, a wreath of grain and field flowers was placed on his head, restrained with ropes, and then, with music and singing, he was led to the manor or homestead of the richest farmer to present to the owner of the fields a "wolf caught in the grain". At the end, the whole retinue would go to the inn, where the new reaper was released and the party was held at his expense until morning.
Harvest was not only the culmination of the farmer's work, but at the same time closed the cycle of agrarian and ceremonial procedures. They mobilized increased effort and were important for the entire village community. Almost all residents participated in them, even old people and children. Avoiding work during this time was seen as a sin. The harvest heralded an improvement in livelihood and was a real holiday in the Polish countryside. It was not uncommon to wear festive clothes to work, and respect for the bread that was made from the harvested crops dictated that it be accompanied by solemnity and appropriate behavior.
The harvest began with the so-called. Harvest. On the appointed day, the farmer would come to the harvesters, treat them to vodka, pouring a few drops on the ground for luck and fertility. In the corner of the homestead, the housewife would place a piece of bread on a linen cloth, so that there would always be an abundance. The harvesters began their work with the sign of the cross, and sometimes with a joint prayer. In some areas there were certain customary forms of handling tools. The sickle was not allowed to be passed directly from hand to hand, but had to be thrown on the ground. The sickle or scythe had to be sharpened "away from each other," not "towards each other," to spend the "bad."
Wednesday or Saturday - days dedicated to the Virgin Mary - were usually chosen as the day to start the harvest. Rye was harvested first, followed by wheat, barley and oats. A dozen people usually worked in a single field. At the head of each cluster was the so-called. foreman, who took care to maintain the proper pace of work. Songs that accompanied work in the field also helped maintain the correct rhythm.
The first stubbled ears were attributed special significance and used in various practices. They were wrapped around the waist to relieve pain in the sacrum or tied around the hand to prevent it from swelling during work. In some areas it was common practice to bind the farmer with twine twisted from the first handfuls of grain.
Practices regarding the laying of the first sheaf were symbolic. It was usually cut by the owner of the field himself. It was attributed magical significance. The grain coming from it was used for sowing, thus ensuring the continuity of vegetation. Laskowiaks used to break the first sheaf in half and, having said their goodbyes, put it in a corner of the barn. This was a gift to the mice so that they would not destroy the remaining grain, or an offering to the dead. The first crop was sacrificed to the deities of fertility to protect the harvest.
The sacrificial nature and symbolism of vegetation continuity were also evident in rituals concerning the last ears. It was a well-known custom to leave the last unharvested ears called "quail" (in Mazovia and Podlasie), "perepełka" (in the Eastern Borderlands), "beard" (in Malopolska) or "navel" (in Poznan). Sometimes "quail" was thrice "plowed" by a leg-pulling forewoman or young maidens on release to ensure continuity of vegetation and fertility. In some areas, the last few handfuls of grain were left for birds and mice. The last ears left in the field were cut down very ceremoniously. This activity was performed by the best cutter - the foreman or forewoman. They were then handed to the women, who wove a harvest wreath, symbolizing the crops of the land. Over time "quail" began to take forms referring to Christian symbolism. A cross of straw was left on the stubble or a wreath was woven from the last ears, which was placed in the field. A cross made of twine was placed in the center.
Work was finished with the sign of the cross and a short prayer. In the Foothills, harvesters would lie down on the ground and ask God to live to see the next harvest. It is likely that this procedure was intended to bring about a return of the strength put into the harvest effort. Similar practices took place in the Smolensk region and the Zywiec region.
Harvest Festival
Harvest festivals, the biggest farmers' holiday being the culmination of their year-long toil , were probably celebrated in Poland as early as the 16th century or at the turn of the 16th and 17th centuries, when the manor farm economy developed. It was organized for harvesters by the owners of landed estates. It was a party with music and refreshments - a reward for work well done in the field and the harvested crops.
Harvest wreaths were the most important part of the celebration. They could be in the shape of sheaves of grain, decorated with rowan, flowers, herbs and ribbons, or large circles braided with grain and flowers. Wreaths were also created in the shape of a crown, a heart, a shield with the town's coat of arms or inscriptions arranged from dried flowers and grains. They also took the form of a painting with an image of the Virgin Mary.
In the past, live birds, usually roosters, symbolizing strength, vitality and fertility, but also small ducks and caterpillars were tied to the top of the wreath. Around the wreath were arranged the crops of the earth: hazelnuts, apples, pears, plums and various vegetables. Small garlands were placed on the head of the female leaders walking at the head of the procession. Sometimes it was done by men - the best harvesters. Larger specimens, placed on special supports, were carried by strong farmhands, supervised by the forewoman.
It was customary for processions to go first to the church for the wreath dedication during mass, and then to the harvest festival host. Along the way, religious songs and old harvest songs were sung with a recurring refrain: We carry the harvest, into the host's house! That it may yield well, a hundred crowns of grain each. We carry the harvest, the harvest! They spoke of the hardships of work in the field, the harvested crop, expressed concern for future harvests and the hope of a well-deserved treat and good time. Sometimes the lyrics of the songs were a kind of report on local events or told of the joys and worries of local residents.
The host of the harvest festival warmly welcomed his guests, accepting the harvest wreath from the hands of the progenitor, respectfully kissed the bread handed to him, baked from new flour, and then made a toast to all those gathered, to their prosperity and abundance, and invited them to the tables usually set up in the courtyard and to play together with dances. For the first dance, the heir would ask the leading lady.
The harvest wreath was stored in the hayloft or barn until the following year. The grains crushed from it were used as seed for the next year.
At the end of the 19th century, peasant harvest festivals began to be held following the model of court harvest festivals. Wealthy farmers held them for their family, farmhands and hired workers. They were held very similarly to the manor harvest festival, although they were much more modest.
In the interwar period, communal, district and parish harvest festivals were organized. They were a manifestation of peasant distinctiveness and pride. From a party held for the manor's journeymen, they became a celebration of the entire agricultural state, combined with agricultural exhibitions, festivals and performances by folk artistic groups.
After World War II, the harvest festivals were hosted by administrative officials at various levels, and the festivities were political in nature, while retaining some traditional elements, such as ceremonial processions with wreaths and bread, and songs. They were accompanied by fairs and artistic performances.
After 1980, the harvest festival again changed its character. They were both a festival of farmers and a religious celebration, in honor of the Blessed Mother, in thanksgiving for a successful harvest and harvested crops. The custom, cultivated before the war, of celebrating parish harvest festivals and pilgrimages to holy places, places of religious worship, especially Marian shrines, also developed. Since 1990, the largest and most solemn celebrations have taken place at Jasna Gora in Czestochowa. Dressed in regional costumes, pilgrims arrive at the shrine carrying gifts of the earth's crops and beautiful harvest wreaths.
Text: Joanna Szymanska-Radziewicz
Photo: polona.pl - public domain
Literature:
- Ogrodowska, B.: Polish annual rituals and customs. Warsaw: Sport and Tourism - Muza, 2009.
- Żyburtowicz, Z.: The Polish year : traditions and customs. Warsaw: "Świat Książki", 2009.
- Janicka-Krzywda, U.: Customs, traditions, rituals. Kraków: Wydawnictwo WAM - Księża Jezuici, 2013.
- Karczmarzewski, A.: Folk annual rituals in southeastern Poland. Rzeszów: Libra Publishing House : District Museum, 2011.
