It’s not an exaggeration to say there are hundreds, if not thousands, of Polish Christmas carols.

Collected over the centuries, the oldest known text of a Polish church hymn regarding the birth of Christ dates back to 1424 and was a handwritten translation from the Czech by a man named Szczekany of Prague, and begins with the words Zdrów bądz, królo anielski (Be well, King of Angels). In 1522, five Christmas songs written in Polish appear in a book titled Żywot Pana Jezu Krysta(The life of Jesus Christ) printed by Jan Haller and Hieronim Wietora in Kraków.  One of the oldest Polish Christmas carols from the 16th century and still sung today is Aniol pasterzom mowil (The Angel Told the Shepherds). The author is unknown. The most well-known that survived from the 17th century is
W żłobie leży (In a manger).  The words are credited to the famous preacher Piotr Skarga (1536-1612).
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 In the 18th and 19th centuries carols emerged from the pens of some of Poland's greatest writers and literary figures, as well as monks, priests, small town schoolteachers, organists and many unknown writers. Among these unknown writers and authors is the creator of the carol that for many individuals, officially opens the Christmas season and is titled Wśród Nocnej Ciszy (In the Night's Stillness)

 It is the carol that opens the midnight Christmas Eve mass, called the Pasterka, the Shepherd’s Mass, in honor of the shepherds called to the stable that night.
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“In the night’s stillness, voices unfurl
Wake shepherds, the Lord is being born.
As quickly as you can, hurry to Bethlehem
To greet the Lord.”

Postcard published in Warsaw sometime between 1905-1939. It is titled from the lyrics: Wstańce, pasterze, Bóg się wam rodzi...(Wake shepherds, the Lord is being born). Attributed to artist H. Czechowicz

That this carol, and so many others, have survived over the centuries is credited to numerous individuals but the most notable among them was Reverend Michal Marcin Mioduszewski, professor of canon law at the seminary in Kraków.  Reverend Mioduszewski was not just a collector of religious songs that were being sung in his time but actively researched old manuscripts during his life time. As a collector and publisher of religious songs, he compiled the biggest collection of Polish Christmas carols for church services in his Pastoralki and Kolędy (Pastorals and Carols) published in 1843. Wśród Nocnej Ciszy first appeared in an Appendix to this collection when it was published again in 1853. 

Face page and carol from 1908 edition of Mioduszewski's Pastoralki and Kolędy.

The carol appears in that edition as the song for the Introit of the Christmas Eve mass as it does in this 1908 edition. The purpose of the Introit (from Latin: introitus, "entrance") is to open the celebration, to turn thoughts toward the mystery of the celebration and accompany the procession, if there was to be one. In some churches in Poland, while this entrance carol was being sung, a statue of the Infant Jesus was brought to the manger erected within the church and placed there as a symbolic reminder that Christ is being born “in the night’s stillness.” 

For 168 years(!), the faithful in the churches of Poland and Polonia scattered throughout the world, continue to rise from their seats at the opening notes of "Wśród Nocnej Ciszy" at the midnight mass (or first mass of the evening) to welcome, once again, the birth of Christ. It was given to us by an unknown individual from the 18th century, someone whose name remains in obscurity, who will never receive recognition for the joy it brings to the heart year after year - a true Christmas gift handed down through the centuries.

Here is a very old recording of it from 1929 along with b&w images of Poland celebrating Christmas Eve in those years. www.youtube.com/watch?v=mcBqowFY9NY

​​Wishing you every joy of this holiday season: peace, love and good health. May the new year bring each of you every blessing, and every hope and dream fulfilled.

From the time of the 13th century, the people of Poland began the Advent season with a special early morning mass called roraty.  It is a special early morning mass, said before daybreak and  devoted specifically to the Blessed Virgin Mary. The name for this mass comes from the Introit, the opening antifon or Latin chant, Rorate Coeli, said at the beginning of the mass. It was the prayer of the prophet Isaiah (45:8) begging the Lord for the arrival of a Savior:

"Let the heavens drop dew from above
and the clouds rain down justice
May the earth open and generate a Savior:
Reveal to us, Lord, Your mercy,
and give your salvation to us:
come, Lord, and do not delay."

In many parts of Poland, an ancient wooden horn called a ligawka, was likened to the archangel's trumpet, to remind the people of Christ’s second coming and the Judgement Day. It often
 announced the beginning of advent and called the people to attend this early morning mass.

Ligawka. Ethnographic Museum in Warsaw

The mass is said before dawn, in the dark, as a symbol that the world was in darkness until the arrival of Jesus as Light of the World. A special feature of the mass is the lighting of a special candle decorated with a white or blue ribbon, the colors associated with the Blessed Virgin Mary, the Gwiazda Zaranna, the Morning Star. Traditionally the liturgy began in the dark, the faithful often coming with their own candles or lanterns to light their way.

In this day and age, when many do not have access to churches that still offer this mass, the faithful can still have their own rorata, their own candle that is lit each morning before dawn. It can be their own time of thoughtfulness, reflection and quiet prayer during the Advent season while listening to "Rorate coeli" the Latin chant that opens the mass.https://www.youtube.com/watch?v=f06qdhO_sEY
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​In the time before Christianity became firmly established in Poland, there was an important annual ritual conducted by the early pagans to honor their deceased ancestors.  It took place in autumn, a time when the pagans firmly believed that their deceased ancestors returned to the world of the living. The deceased souls were to visit the places where they had lived and if they were well received, would bestow prosperity and fertility in the form of a bountiful harvest. To greet the returning souls, food was left on the table, and a door or window was left open to welcome them.  Food was also brought to the graves of the dead. One of the most important food items to be placed on the table or brought to the cemetery was bread. 

​One of the earliest breads made by the pagan Poles and brought to gravesites during this autumn ritual  was a round, flat, unleavened bread called podpłomyk.  The flat bread was baked on a hot stone that sat over the hot ashes of a fire. It was one of the earliest and most primitive forms of baking bread. One could call it the first “soul” bread as it was meant for departed souls.   (My idea of what it may have looked like - today's naan bread- only the unleavened version)

​Over time and the strong Christian influence, the pagan autumn ritual eventually became All Saint’s and All Souls' Day. The feasts at the graveyards, much frowned upon by the Catholic Church, were abandoned but the custom baking of podplomyk remained for a long time. The word appears in Latin medieval texts of the 15th century, stating that local priests in Poland were still decrying the pagan ritual of housewives making this flat bread from the same dough as that of their regular bread. With the last scrapings of dough, the housewife still made these small flat breads. Only now, instead of taking it to gravesites, the housewives said a prayer at the time of baking in order to ”lessen the suffering of souls in Purgatory who were in most need of help” and was shared with children and neighbors.  It became a different way of honoring those that had died.

​Kobiety przy piecu (Women at the stove) 1888 by Polish painter  Wojciech Piechowski(1849-1911)

The old pagan practice underwent another transformation over the next centuries. Instead of a flat bread, the women, who now had access to yeast and brick ovens, baked small loaves of bread and because it was baked for the Feast of All Soul’s, which is called Dzien Zaduszki (the day of all souls) in Polish, the bread was also called zaduszki – a  different version of soul bread, if you will.  And because they were given to the poor and to beggars, the bread was also called dziady, the Polish word for beggars. 

 Beggars in Kamieniec Podolski now Kamianets-Podilskyi in western Ukraine. From Zygmunt Gloger. Encyklopedia Staropolska

Poland wasn’t the only country in Europe with these lingering practices. The Mexicans made Pan de Muerto or Bread of the Dead. In England they were called soul cakes and given to children and beggars right around the same time on All Hollow’s Eve, later known as Halloween, but later Christianized to All Soul’s. On this night poor peasants and children called "soulers" would go about town singing and praying for the souls of the dead. They would stop at homes and beg for a "soul cake" and promise in return to pray for the household's deceased family members to be released from purgatory. The refrains sung at the door varied from "a soul cake, a soul cake, have mercy on all Christian souls for a soul cake.”  

In Poland, the zaduszki, the “soul bread” was distributed to the beggars who appeared at the entrances of churches and cemeteries at this time of year. It was believed that the soul of the ancestor could take on the look of a beggar, or someone in need, or someone especially vulnerable, so they were always treated with much respect.  

Beggars at cemetery entrance. Illustration by Marian Chodowski from book by Tadeusz Janduła. Ocalić od Zapomnienia

​ What’s more, in exchange for accepting the bread, the beggar would loudly call out the names of the departed and say prayers for their souls, much like the "soulers" of England. There you have it- different people on different continents all honoring their ancestors in their own particular way but at the core is some form of bread, or it’s later sweetened version as a soul cake or cookie.
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Eventually, beggars in Poland stopped traveling the roads and attending cemeteries to pray for the deceased on All Soul’s Day. Instead of giving bread to beggars, the next transition in these ancient customs was that families made a food gift of some sort to the parish priest in exchange for calling out the names of the deceased in the church on All Soul’s Day. This calling out of names of the deceased and asking for their eternal rest on All Souls' Day is called wypominki from the word wypominać, that is, to keep reminding, that the dear departed have not been forgotten. (See blog November 2019) From there, the giving of food to the priest changed into giving a small financial donation. 

Which brings us full circle to today’s times. Families in Poland, and Polonia throughout the world, still visit the cemetery at this time of year to honor their dead but instead of food or bread, bring flowers and candles (which, by the way, is a substitute for the bonfires that also took place during this time of year) and instead of bread for the beggars to call out the names of the departed, they give a gift/donation to have a priest call out their names in church.

 After all this time, all these centuries, the faint echoes of these very ancient customs are still very much with us.

 “Kto żyje w pamięci swych bliskich, żyje wiecznie.”  "He who lives in the memory of his closest, lives forever.”


References: Biegeleisen, Henry. U Kolebki, Przed Otlarzem, Nad Mogiła. Nakładem Instytutu Stauropigjanskiego 1929

"It was indeed Autumn, the mother of Winter...
The fair was to take place on the feast day of St. Kordula (Cornelia)  (October 22)​ the last one before Christmas, so everyone was preparing for it properly...They had set out from Lipka at early dawn…Some went to buy, and some to sell, and some just to enjoy the fair. 

Women from Orawa (Zakopane region) on the way to market 1930.

"​One man led a cow or a big calf by rope; one drove a flock of shorn sheep in front of him; another walked behind a sow with her little ones, or a lot of white geese, with their wings tied; another trotted by, riding a sorry nag; while from under many an apron the red comb of a cock peered forth. The wagons and carts, too, were well laden. Often, from the baskets and straw within one of them, a hog’s snout would appear, squealing clamorously, till the geese gaggled in consternation, and the dogs that ran to market by their master’s side, barked in chorus.

Hucul's leading their goat to market c.1919-1939.

​"(There were) tables sheltered under canvas roofs, displaying enormous coils of russet-hued sausages as thick as a ship’s mooring-rope; and piles of yellow fat and grease, brown flitches of smoked bacon, whole sides of fat salt pork and hams by scores, rose in multitudinous tiers..."

Olkusz. Southern Poland. 1931.

​"​while at other stalls, entire carcasses of hogs were hooked up, wide opened, gaping, and so dripping with blood that the dogs gathered round, and had to be driven away."

Lemko man selling lamb carcasses at market in Gorlica . 1936

​"Close by the butchers were their brethren of the baking-oven; and on thick layers of straw, on wagons, upon tables and in baskets, and wheresoever they could be placed, lay monstrous piles of loaves, each as large as a small cartwheel. Cakes, too, were there, glazed over with yellow egg-yolks; and little rolls, and great ones as well."

Women selling obwarzanki, a ring shaped  soft bread that is boiled.  They are still being sold on streets of Poland today.

"Nor were stalls for play things wanting. Some were made of gingerbread in the shape of many a kind of beast, of soldiers and hearts – and strange forms, whose meaning no one could make out."

Gingerbread stand. Wilno.1938.
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​"​Now, in every place – upon the carts, along the walls, and, in short, wherever they found room – saleswomen were sitting: with onions in strings, or in baskets; with cloth fabrics and petticoats of their own making; with eggs, cheeses, mushrooms, pats of butter of oblong shape and wrapped in linen cloth. Some had potatoes to sell, some a couple of geese, or a fowl already plucked and drawn; other, flax fibers finely combed out, or skeins of spun flaxen thread. Each of them sat by her wares and chatted pleasantly with her neighbor, as folk are wont to do at the fair."

Women selling herbs. Wilno. 1938.

"And before evening it grew gloomy in the world, the clouds dragged on low...and a light rain began to fall... and everyone was rushing home to get there before the night and more foulness."

The Peasants: Autumn Volume 1.  Translated by Michael Dziewicki and published by Alfred Knoph 1924 from the original Polish book titled Chłopi:Jesien  written by Władysław Reymont

    In the cycle of farming and preparing for the coming of winter, the harvest of grains was completed in Poland by the middle of September but it certainly did not mean that all was in readiness for the harsh winter months ahead. Before the onset of the first frosts, it was imperative to bring in the last of the fruits and vegetables. There were cabbages in the fields ready to be cut and prepared into barrels as sauerkraut. Apples and root vegetables still needed to be picked and stored. Among the most important crop that needing gathering from the fields was the all-important potato.

     A staple in Poland for over 400 years, potatoes made an appearance in Poland for the first time during the reign of King Jan Sobieski III(1674-1696). Jan III sent them home to Poland from Vienna, where he had won a smashing victory over the Turks and told his gardener to plant them at his palace in Warsaw.  Initially looked at with disdain, the potato began to replace parsnips, turnips and rutabaga, which had, up until that inconspicuous tuber made its appearance, been primary foodstuffs for the peasants. By the reign of August the II (1733-1763) all of Poland and Lithuania were eating potatoes every day. Its versatility, in that it could be made into soups, noodles, dumplings, pancakes and often added to flour to make bread, made it the single most important food item to keep the poorest peasant from starvation. If the harvest was plentiful, potatoes could also be sold in order to purchase other items such as kerosene for lamps to light the long, dark days of winter.
​
      There were different names for the potato in different parts of Poland. Many 19th century books use the term kartofel, from the German kartoffel. For instance, author Łukasz Gołębiowski in his book Domy i Dwory (Homes and Manors) from the 1830’s refers to them as kartofle. In the Lwów regions it was called barabola; in the language of the Lemki it was komпepa or kompera; the Kaszub’s called it bulwa; in the Poznań region it was pyra; in Orawa, the southern part of the Tatra range of the Carpathian mountains, the potato was called rzepa which is the word for turnip in the Polish language but seeing as how the potato replaced the widespread use of turnips as a foodstuff, one can see the connection. The current word for potatoes, ziemniaki, did not get established until the 20th century.

​  Potato harvesting, called wykopki, from the word wykopać, meaning to dig out, began in September but continued on throughout the fall. The work of digging was usually the role of women although the men helped with more difficult tasks such as carrying the heavy baskets, and transporting the potatoes by wagon. Entire families would go to the fields to bring in the potato harvest as it was something done manually by hand from beginning to end. Oftentimes entire families, men, women and children were out in the fields as were neighbors helping neighbors, creating a sense of solidarity and community. 

The potatoes were dug by hand using a motyka, a long-handled hoe, which required the individual to be bent over the entire time. The unearthed potatoes had to be picked up manually, sorted and poured into sacks, collected into baskets or wicker bushels and then onto a wagon to be taken to the barn cellar or specially created root cellars for storage.

  The advent of the potato harvester, a horse drawn mechanism (and later, a tractor) with prongs called a kopaczka, unearthed the potatoes rather quickly and made things easier, but all the potatoes still had to be sorted and collected by hand. It was a hard day of work.

    One of the treats and highlights after a long day of arduous labor was roasting the freshly unearthed potatoes over an open fire, a real treat for children and adults alike. The fire was started by collecting and lighting the dried potato stalks and fed with additional twigs. The beautiful autumn evenings, the smell of the newly turned earth and the drifting smoke from the fire created a pleasant opportunity to rest, talk, recount legends, sing and, of course, eat. Oftentimes, the women brought a pitcher of beet soup or sorrel soup to pour over the potatoes.   In the Leżajsk region in south eastern Poland, the roasted potatoes were eaten with a bit of cheese, cream, chopped onion, chives or dill, even garlic. Sometimes they were eaten simply with a bit of salt.

​My potato basket bought in Kraków in 1980. It must have been the blood of my forefathers calling out to me or maybe it's because I love a potato in any way, shape or form but I couldn’t resist buying it. I walked through the museums and shops of that sophisticated city carrying the large potato basket until we got back to the bus. It garnered a few looks of amazement from people but I was very gratified when I was stopped on the street by a few elderly Polish women who admired my purchase and wanted to look it over, telling me it was “silny” (strong) and “dobrze zbudowany” (well built). The handle is reinforced with wire to withstand the heaviness of the potatoes. I brought it home on my lap on the plane. I have it hanging in my kitchen and is queen among the various baskets I’ve purchased over the decades.
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It's time to make potato soup!

Photographs from Narodowe Archiwum Cyfrowe except for photo of root cellars taken from Polish Country Kitchen Cookbook.

To Polish Americans, the term placek conjures up the image of a sweet yeast bread with a crumbly topping of flour, butter and sugar baked in a rectangular loaf pan. 

Polish ethnographers studying the preparation of food and its consumption among the country folk feel that placek, the name given to a cake made of yeast that was baked for special occassions, is the modern evolution of the ancient kołacz, the special bread baked for weddings. Ethnographer Jan Bystron states, "in certain parts of Poland the kołacz is called placek. This is a baked item made from white wheat flour with cheese and raisins."

In light of the requests I received for the recipe after I posted this photo of the placek I made for St. Casimir's Church (Buffalo, NY)  Our Lady's Street Fair, I'm posting it here for those of you who asked (thank you for the compliment!) and for anyone who may be  interested.

Placek
3 eggs
4 cups plus 4 tablespoons unbleached flour
½ cup golden yellow or dark raisins
 ½ cup hot water
Two ¼ ounce packages active dry yeast
½ cup warm water
1 cup sugar
1 cup milk
½ cup butter (one stick)
1 teaspoon salt
¼ teaspoon nutmeg
1 teaspoon vanilla
 
Topping
 
⅓ cup sugar
3 tablespoons flour
2 tablespoons butter
⅛ teaspoon nutmeg
⅛ teaspoon cinnamon
 
 
1.Bring eggs and flour to room temperature.
2.Soak raisins in the hot water for 30 minutes or until plump. Drain and squeeze raisins lightly to remove excess fluid.
3.Place ½ cup warm water (110º to 115ºF) into a 2 cup measuring glass or bowl. Sprinkle yeast over the water and mix. Add ½ teaspoon of the sugar to the yeast mixture and 4 tablespoons of the flour to make a tin batter. Set aside or 15 to 20 minutes. It should become bubbly and frothy.
4.Scald the milk in a saucepan, remove from heat and add the butter, salt nutmeg and vanilla. Cool to lukewarm (110º to 115ºF.)
5. In a large mixing bowl, beat the eggs and remaining sugar until pale yellow. Add the lukewarm milk mixture and then the yeast mixture.
6.Gradually add the remaining 4 cups of flour, beating well. Add the raisins and mix thoroughly. The dough will be somewhat sticky.
7.Place in a warm area and allow dough to double in bulk about an hour(or sometimes more)
8.Grease and lightly flour 2 9x5 inch or 8x3½ inch loaf pans. Distribute the dough evenly between the pans. Cover and let rise again for 30 minutes.
9.While dough is rising, make the topping. Place dry ingredients in small bowl and cut the butter into the flour, sugar, nutmeg and cinnamon until it looks like coarse meal, as if making a pie crust. Or, place ingredients in food processor and pulse together for same effect.
10.Preheat oven to 350ºF. Sprinkle topping evenly over the dough and bake for 30 minutes.
 
Smacznego! May it be tasty!

Recipe from Polish Country Kitchen Cookbook by Sophie Hodorowicz Knab. Hippocrene Books, Inc.

​On this day, August 24th, 1942 during the occupation of Poland by the Germans, Hans Frank, governor of the General Government, decided to starve the Polish people in order to provide more food for German troops and the German people. In a Cabinet session with his departmental chiefs in Kraków he ordered the stoppage of food rations for all Poles who were not working for German interests. 

 Hans Frank: “Before the German people are to experience starvation, the occupied territories and their people shall be exposed to starvation...The general Government has taken on the obligation to send 500,000 tons of bread grains to the fatherland….it must be done cold-bloodedly and without pity…you will essentially find an additional increase of the quota of foodstuffs to be shipped to Germany and new regulations for the feeding of the Jews and of the Polish population.” (1)
 
All food was seized for German consumption. Farmers in the Polish countryside were subject to compulsory quotas and levies developed by the Germans, resulting in the ruthless confiscation of wheat, cattle, eggs, honey, and poultry from farms throughout the General Government which left millions of Poles facing starvation. The absence  of milk  subjected an entire generation of Polish children to  suffer from vitamin and protein deficiency.
 
 Consumers were divided into broad categories in which each received rations in proportion to alleged needs and importance. All-important food groups were rationed at weekly or monthly amounts. Bread rations were cut drastically.

More from Hans Frank’s diary:
 
"…more than 3 million persons are non-German normal consumers (Poles), who do not work directly or indirectly in the interests of Germany"...and that these "non-German normal consumers will receive, from 1 January 1943 to 1 March 1943, instead of 4.2 kg of bread per month, 2.8 kg; from 1 March 1943 to 30 July 1943 the total bread ration for the non-German normal consumers will be cancelled."  (2)

 According to German regulations, each resident had to be satisfied with the amount of food he was entitled to according to the allocation set in the card system. The trouble was, they were starvation rations. Critical shortages of food arose in urban areas with people resorting to every possible means to find food. To try and fill the void, black markets sprung up, but being caught in any activity with black markets was punishable with a fine, months in a penal camp, or their life.  

​Photo: German soldiers during an inspection in search of illegal food.

Jadwiga Załuska, a nurse in occupied Warsaw, recalls:
 
 "The food situation was getting worse all the time but being rescued by people bringing food to Warsaw illegally...Everyone in Warsaw had some kind of haunt where on a designated day they could obtain some dairy product and meat ...The business was generally conducted by women and their ingenuity was something.  They brought in (from the outlying farms) sausage under their clothes, winding pork fat around their waist. The most difficult to bring in was eggs and cream...There were so many women raising their children alone that they would walk kilometers carrying potatoes or eggs, the entire time faced with the possibility of confiscation and a beating...the obtaining of smuggled goods was an impossibility - people didn't have the money and the majority were starving on food coupons. People were making up all kinds of dishes to quiet their stomachs. Sausage was being made from cabbage, pancakes from beans, spice cookies and cakes from carrots...and pumpkin."(3)
 
The situation for the people of Poland was critical. The few Polish-run charitable organizations allowed by the Germans were overwhelmed.  The years 1942 and 1943 brought the greatest reduction in food available to the people of the General Government. Consistently malnourished, the people of Poland became easy prey to a host of diseases including tuberculosis, gastrointestinal and disorders, and communicable diseases. The people of Poland were doomed to suffer and starve right through to the end of the war. 

1.Frank diary. Document PS-E-2233 Cabinet session 2 4August 1942 Nazi Conspiracy and Aggression. Volume 4
2.Ibid
3.Chapter 5 . Wearing the Letter”P”. Polish Women as Forced Laborers in Nazi  Germany 1939-1945
 
​Photo credits:
 Child Feeding Station: New York Public Library: Poland in Photographs 1939-1944
Germans inspecting for illegal food: Narodowy Archiwum Cyfrowe

​

     ​I’ve always been interested in knowing the names of plants whenever I see them flowering along a roadside or path. While walking along a marshy area at our state park recently I was looking over at the dark pink Joe pye-weed (wondering what it’s Polish name could be)

​and the lovely pale lavender color of wild bee balm (Monarda fistulosa also known as wild bergamot) when I saw this other tall plant rising above them with an unusual pinkish-purple flower head. 

​     I hadn’t noticed this particular plant before.  If I don’t recognize a plant, I take a picture and then browse through books of wild plants specific to my region to try and discover their names.  I know there are apps for this now that will tell you almost instantly the name of the plant but I haven’t moved on from my old-fashioned ways. I have lots of nice full color books that I like to pull out and browse through on a summer evening. 

​     Its name is Verbena hastata or blue vervain, also known as swamp weed and its color can vary from blue to purple. True to the name it grows in soggy, sunny areas and is indigenous to North America but I don’t think it deserves the name swamp weed, as if it were some trashy old thing rising up out of the muck. I thought it rather lovely with its erect posture and its eye-catching cluster of flowers at the top.

    There are lots of species of verbena world-wide and it is somewhat similar in appearance to Verbena officinalis which I’d read about it old Polish herbals.  In Polish, Verbena officinalis is Werbena pospolita. Its folk name is koszyczki Najswiętszej Marii Panny meaning, baskets of the Most Blessed Virgin Mary. A single petal appears as if it could be a tiny goblet or bowl or, to someone at some time in centuries past in Poland, a basket. This species of verbena is native to Europe and can be found in Germany (Hildegard of Bingen was familiar with it) England, France and most commonly along the Carpathian mountain range of southern Poland.  Its flowers are pale pink instead of blue or purple and it tends to grow in dry places. Medicinally, however, they carry the same beneficial properties of boosting lactation in nursing mothers, in treating headaches, and combating fevers and coughs. In Poland, the leaves were steeped in boiling water and ingested as a tea or by teaspoonful when soaked in vodka or whiskey.

So satisfying to learn of two plants of the same species, continents apart, with a long history as a medicinal herb across many different cultures.

P.S.   Joe pye-weed (Eutrochium purpureum) is known in Poland as Sadiec purpurowy

Photo of  Verbena officinalis: Wikipedia.
Photos of Verbena hastata, Monarda fistulosa and Joe pye-weed by Sophie Hodorowicz Knab

If you'd like to read more about the plants once essential to the people of Poland utilized in their customs and traditions as well as medicinally  I suggest my book: Polish Herbs, Flowers and Folk Medicine.
​​

.Sometimes it takes many years to find our way to our life’s true work and purpose. Oftentimes it begins in a completely different place. You find yourself meandering off in various directions. Nothing sticks until one day there’s a particular moment, a sudden epiphany, and the path straightens and the way becomes clear. 
​
Such was the case with Adam Chmielowski, in later life better known as Brother Albert. He began his career as a student, became a soldier who lost a leg while fighting for Poland’s independence, found fame as an artist, joined a religious congregation, got sick and become a patient in a mental institution. He overcame his depression, began using his artistry to renew the interior of churches and the small roadside shrines that dot the landscape of Poland. Then one day a priest friend lent him a book on the Rule of St. Francis. For Adam it became his “Aha!” moment. All the pieces fell into place and he finally found his way to his life’s purpose. Utilizing St. Francis as his role model, Adam began working with the poor and homeless of Poland.

​He went on to established his own branch of the Franciscans, the Servants of the Poor, who are sometimes called the Albertine Brothers. A few years later he helped found a women's congregation with the same intent of helping Poland's poor.

Much can be written about how he created homeless shelters and lived with those he served. He created decent life conditions and jobs in order to give dignity to the hopeless and needy. He established houses for homeless children and teenagers, facilities for people with disabilities, for the elderly and the incurable. He showed the world how, in his words, ”to be as good as bread” to others.
 
 Brother Albert used bread as a metaphor to indicate how it sustains and nurtures life and that we can be like bread. We can sustain and nourish others though our behaviors and interactions with others. I know I am not capable of such great acts such as Brother Albert’s but his guiding principle in life raises this question for me:  If I can’t be a whole loaf of bread for others like he was, doing great, monumental things, can I be at least a bite of bread for others each day? Can I do small things to help sustain and nourish others, both physically or emotionally? 

For all the twists and turns along life’s path, Brother Albert eventually came to be called “Blessed” and later “Saint” Albert Chmielowski.  He is depicted here in a stained glass window at St. Stanislaus Kostka Church in Pile, Poland as a Franciscan, holding a loaf of bread. Others depicted (from the left) are Jacek Odrowąż (St. Hyacinth), King Kazimierz(Casimir) Jagiellończyk, and Edmund Bojanowski.

He asked of us “to be as good as bread” (in Polish, “ powinno być dobry jak chleb")  to others. His feast day is today,  June 17th.
 
Photo: https://www.witraze.info/433-swieci-jacek-odrowaz-kazimierz-jagiellonczyk-albert-chmielowski-edmund-bojanowski-witraze-w-kosciele-w-pile
 
Photo of Albert Chmielowski: Wikipedia

​Today is the feast day for 108 Catholics from Poland who were killed by Nazis during World War II. The group includes three bishops, 52 priests, 26 men and eight women from religious communities, three seminarians, and nine lay people.
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Pictured here is Sister Julia Rodzińska(1899-1945) of the Dominican order, one of the eight religious Polish women beatified by Pope St. John Paul II in 1999.

At the time of her arrest by the Gestapo in July 1943, Sister Julia was head of an orphanage in Wilno and against all the rules of the German occupation of Poland, secretly taught Polish language, history and religion to the children of the orphanage

She was charged with political conspiracy and contact with underground partisans, jailed and tortured, and then sent by cattle car to Stutthof concentration camp where she was given the number 40992. From that time on she was brutally treated and suffered starvation along with the other women of Barrack 30. 

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She shared her food, her clothing and rendered what care she could to those suffering from the typhus epidemics that were raging through the camp. Sr. Julia would not abandon the sickest among them even though the piles of dead bodies surrounded the barrack kept growing.  At a time of tremendous physical and psychological trauma, of beatings and unbearable workloads, Sr. Julia constantly called on her faith to keep her strong and inspired her fellow prisoners.

Her life ended on February 20, 1945 at Stutthof, infected with  typhus while serving the dying Jewish prisoners. Surviving witnesses stated: "In the conditions of degradation, she was able to direct us to other values, spiritual values ... For us she was a saint, she gave her life for others.”  Her naked body was thrown on a pile of dead corpses that surrounded the barracks. At a time when a blanket or a piece of cloth meant the difference between warmth and life and the very possibility of freezing to death, someone covered her lifeless, naked body with a piece of cloth, out of honor and respect. 

 Requiescat in pace.

http://www.malgorzatakossakowska.pl/galerie/nawojowa/julia/index-jr.htm
https://dominikanki.pl/blogoslawiona-julia-rodzinska/
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