History

There are a number of hypotheses on the origin of the word kupała. One of them derives the name from the Vistula Venetis who were most probably absorbed by the neighbouring Slavs. Their language was said to exhibit a certain similarity to Latin (compare the word Kupała and the Roman word Cupido). Another theory refers to the Indo-European kump, which denoted a community or group (that is where contemporary Polish words like kupa (heap) or skupić (to converge) come from). It was to stress the community or social nature of these rituals. Another hypothesis is connected with the alleged Slavonic deity of love and fertility — Kupała. Finally, the last refers to the Russian word form of kąpać (to bathe). The association of Midsummer Night rituals with bathing is most probably quite late; in the Middle Ages church officials decided to assimilate immoral pagan customs, having failed to suppress them. That was when John the Baptist was announced the patron of Midsummer Day. In the Christian tradition it is connected with the ceremony of baptism which, particularly in eastern rites, happens through the ritual of bathing. Initially there were attempts to celebrate Midsummer Night at the time of Pentecost. These failed, however, and finally St. John’s Eve was established on 23rd June (closer to the actual date of solstice, which usually happens on the night between 21st and 22nd June).
Another name for Midsummer Night, Sobótka (or Sobótki) is also linked with the attempts of Christianity to eradicate pagan traditions. The word itself, coined by the church officials and carrying negative connotations, refers to Sabbath, a gathering of witches and demons. Despite the efforts of the clergy, the tradition of Midsummer Night managed to live on, although its form has changed and it has been covered with a layer of Christian beliefs and symbols. After the period between the12th and 15th centuries, when it was forgotten, it was revived in the second half of the 16th century (Pieśń Świętojańska o Sobótce by Jan Kochanowski was written in this period).

What was the way to celebrate Kupalnocka? Firstly, it was a cheerful event. The rituals as celebrated were to ensure good health to each participant and abundant harvest to their entire community. Fire was an important element of the celebrations; bonfires were made for dancing around. Jumping over the flames was to purify the participants and defend them from evil spirits and illnesses. Young girls wove garlands of flowers, put lit candles inside and let them float on the water with the current. On the basis of observations made on the floating garlands each girl’s fortune was told: either a soon-to be wedding or spinsterhood. Bachelors tried to recover these from the water; it provided a way of matchmaking. It is connected with a very interesting aspect of Midsummer Night. Historical sources indicate that in pre-Christian times the holiday was of an orgiastic character and could have been a specific type of sexual initiation rite. It was called the feast of love and the Catholic church fought against it. As early as the times of the post-Christianisation of Poland it was one of the few occasions for the young of both sexes and an excuse to be able to walk to the forest together, without causing a scandal among the community. During these walks they searched together for the legendary fern blossom (the crock of gold), which is another habit associated with Midsummer Night. One of many theories says that the magic blossom of happiness could have been associated with the Slavonic god of thunder. In folk beliefs it is also called perunowy kwiat (thunder blossom); storms and thunder helped it thrive. Yet, much evidence points to the fact that the fern blossom legend was culturally imported from non-Slavonic territories; the legend can be encountered also in France and Germany.

The festivity in the Czech, Russian or Balkan territories was celebrated in a similar way to Slavonic Poland; the most important elements were still fire, jumps over the bonfire and collective fun. The echoes of past rituals connected with Midsummer Night have survived until our times, and not only in the Slavonic countries. It was no different in Scandinavian countries. In Switzerland the festival of summer solstice Midsommar is officially celebrated on the weekend closest to 24th June. There are rollicking festivities taking place all around the country, with bonfires and dancing. It is similar in Latvia, where the local Līgo (23rd June) and Jāņi (24th June) also called Jāņu Nakts (St John’s Night) are a form of national festival. Like in other parts of Europe, bonfires are a must; the Latvian special custom is to eat caraway seed cheese and drink beer, considered as a divine drink in pre-Christian times. Lately, besides the remnants of Midsummer Night in the folk cultures of European nations, we can encounter another interesting phenomenon: attempts to revive the original celebrations by ever-growing groups of Neopagans coming from various remote parts of the continent.

Again it turns out that Polacy nie gęsi, też swój język mają (Poles, unlike geese, have their own language) and cudze chwalicie, swego nie znacie (they should cherish their own traditions because they are as worthy as the traditions of others). Maybe, instead of celebrating the Anglo-Saxon St Valentine’s Day on a cold February day, we should be bringing back our love feast on a beautiful night of June and, like our ancestors, have fun by the light of the fire?


Barbara Błońska (monthly 'Karnet')