Category Archives: Religion

Polish Gods Part V – Erquickendes Morgenrot or Zarze Zarycze Trzy Szyestrycze Polonice

PublishedSeptember 8, 2018 Post authortorino

Aleksander Brueckner, for all his faults, did a tremendous job in preserving aspects of Polish culture. As one example, we have the following brief incantations/spells which he discovered lettered in on an otherwise empty page in an old 15th century manuscript. For a recent study of these and other medieval Polish incantations see Mariusz Leńczuk’s article.

The first piece is a mention of the three sisters who are the morning “stars” or auroras (jutrzenki or zorze). Zorza (though in Old Polish below spelled with an “a” as a zarza) could also refer to the planet Venus. Obviously, Orion’s Belt could stand in for the number three though not for the concept of dawn presumably? Or could it? In late summer, Orion’s Belt can be visible at dawn. (For an interesting potential connection to the bright snow patches of the Saami see here). Notice too that someone (the original writer?) seems to have added a rhyming Polonice in reference, perhaps, to the three sisters.

The second is a poem or story of the mother – theoretically the Christian Mother of God – who goes over (or onto, or by) the sea in search for a cure for her son. While so walking she encounters Jan – referred to as Saint John – but perhaps instead this is the traverling Jas who may well be cognate with Janus.

Finally we have an incantation regarding… butter which Brueckner interpreted as some sort of a love spell/charm.

In stellas una no[n] una… [?]

[?]

Zarze zarycze trzy szyestrycze Polonice

Item Poszla mathka boza po morzu szbyrayacz zlothe pyanky
podkal ya szwanthy yan
a gdze gydzesz mathuchno
yda szynaczka swego leczycz

[?]

Item Pwszkyego masla yako przesz thego livdzye bycz nyemoga thako aby thy nyebyl przesz mnye

In stellas una no[n] una… [?]

[?]

Zorze, the little Zorze, the three [Polish?] sisters
And the mother of God went over the sea to collect golden foam [and] she met Saint John
And where are you going [good] mother [he asked]
I am going to treat my son

[?]

And

[P?]russian butter, for because of it people cannot be, so too, you, by reason of me, should not be

A Royal Visit to Bald Mountain A.D. 1468

PublishedSeptember 6, 2018 Post authortorino

A visit by King Casimir Jagiellonian to the Benedictine Abbey at Bald Mountain sheds interesting light on quasi-pagan practices that took place there as late as the 15th century. A royal edict describes how the abbey’s Benedictine monks were ticked off by the fact that during the Green Week, that is the Pentecost, local villagers would throw a party right by the abbey. The sounds of trumpets, drums and pipes would create a tremendous noise while the locals engaged in shameful entertainments and, as the party got going, even formed dance circles. In the evening, the villagers would build fires. The local abbot Michael complained that alongside of these suspect jovialities there frequently occurred all kinds evil deeds including theft and murder and, of course, everyone’s all time favorite – debauchery. The monks’ daily and nighttime prayers were naturally greatly disturbed by all this commotion. The villagers did not, of course, possess any official permits complained the abbot. He then asked the visiting king to curtail these sinful practices. The king did so and established official – royally sanctioned – market festivities during Pentecost as well as on Saint Lawrence’s Feast Day – that is the 10th of August. These, however, would take place not near the abbey but at the foot of Bald Mountain in the town of Nowa Słupia. Further, the king granted the monks the right to tax such festivals as well as gave them a monopoly on liquor sales (save only wine) during such days “so as to provide for the welfare of the abbey such that it should ever more fervently pray to the Lord for the well being of King and Country.” It is noteworthy that the Sun is about the same altitude in the sky both during Pentecost (beginning of May) and on Saint Lawrence’s Day. The midpoint between these days falls on summer solstice. No doubt that it was such festivities that gave rise to later stories of witches’ “sabbaths” taking place at Bald Mountain.

Sometimes these parties got slightly out of hand

The following text comes from the Codex diplomaticus Poloniae quo continentur privilegia regum Poloniae but supplemented by the writings of the Polish priest-historian Józef Gacki.

For more on Bald Mountain see here.

Słupiae—die 4 menais Decembris 1468 anno.

Nundinas, quae superioribus singulis annis in Monte Calvo exercentur, ordinis tranquillitatisque publicae causa, Rex Casimirus Jagellonides in oppidum Słupie transfert (1).

In nomine domini amen. Cum gestorum inimica obliuio singulaque volvuntur sub tempore e memoria plerumque excutit ac detergit, si non fuerint stili artificio et testium annotacione perennata: proinde nos Cazimirus dei gracia Rex Polonie nec non terrarum Graccouie Sandomirie, Siradie, Lancicie, Cuiauie, Magnus dux Lithuanie, Russie, Prussieque, nec non Culmensis, Elbingensis, et Pomeranie dominus et heres, ad perpetuam rei memoriam significamus tenore presencium quibus expedit vniuersis presentibus et futuris; quomodo venerabilis ac relligiosus Michael Abbas sancte crucis montis calui, deuotus noster dilectus, sua nobis narracione monstrauit, quod singulis annis superiori tempore transactis, in monte caluo monasterii sui pro festo pentecosthes ad tenendas nundinas seu forum annale, nulla priuilegiorum firmitate roboratum, populi multitudo sexus utriusque assolet de consuetudine confluere, ubi tubarum, timpanorum. fistularum, aliorumque musicorum generum exercicia adhibentur, Chorearum ceterorumque jocorum plausus exercentur, multa insuper furta, homicidia, alieque enormitates et deordinaciones plerumque committuntur, que cultus diuini obsequis diurnis et nocturnis sepenumero magno sunt impedimento unde deordinata et enormia huius modi scandala ab illo loco in quo nomen domini assidue inuocatur tollere ас prouida prospectione summouere (?) cupientes, quatenus et locus ipse honestate debita prosequatur et fratres illius monasterii optata quiete in suis oracionibus quibusuis summotis impedimentis paciantur, prefatas nundinas seu forum annale in dicto monte caluo amplius et de cetero exercendum inhibemus prefato abbati et suis pro tempore successoribus mandato nostro Regio committimus, ut taies enormes deordinaciones scandalososque Conventus (sic) pro dictis diebus, in quibus spiritus sancti gracia pocius est imploranda fieri prohibeant ducturas, propinacionesue cereuisiarum aliorumque potagiorum non admittant, tuguria insuper pro premissis exercendis in dicto monte caluo construere nulla racione permittat, sola dumtaxat taberna excepta que illic antiquitus est locata aut erecta, quam in primeuo statu et condicione uolumus permanere. Ne autem hominibus dictas nundinas exercere uolentibus negociandi aut mercandi, uendendi uel emendi facultas adimi uideatur, ipsas siue forum annale in oppido Słup sub monte caluo ante dicto sito, bis in anno, uidelicet pro diebus festi Pentecostes et pro festo beati Laurencii martiris nec non per totam octauam festorum predictorum singulis annis indiximus, statuimus, et posuimus, indicimusque, ponimus et statuimus perpetuo et in euvm tenore preeencium mediante, ab omnibus mercatoribus, uectoribus et populis cuiuscumque status condicionis, sexus, aut preeminencie existant, more ciuitatum et aliorum oppidorum Regni nostri celebrandi et realiter exercendi, decernentes presentis scripti patrocinio, ut quicumque homines, ad huiusmodi nundinas seu annalia fora pro festiuitatibus Pentecosthes et Laurencii predictis, ad sepedictum oppidum Słup gracia emendi, uendendi, et res pro rebus commutandi accesserint in accedendo et recedendo securitate nostra plenaria et nostrorum successorum pociantur, nisi tales sint quos iura non tueutur et quibus merito fidedignorum consorcia denegantur. Volentes insuper dicti monasterii montis calui condicionem facere meliorem, ut inde uberioribus fratres eiusdem gracie nostre presidiis subportati, altissimum pro nobis ac statu reipublice feruencius studeant exorare, prefato Michaeli abbati et suis pro tempore successoribus racione foralium a quolibet curru panni onerato per unum grossum, ab aliis uero curribus institorum siue mercimoniorum per medium grossum tollendi ac recipiendi tempore huiusmodi nundinarum plenam et omnimodam concedimus facultatem ciuitatum tamen et oppidorum nostrorum Regalium mercatoribus, vectoribus, ac negociatoribus duntaxat exceptis quos ad dictorum foralium solucionem nullatenus uolumus obligari. Interea autem forensium extranearumue cerrevisiarum (sic) ducturam ac propinacionem, uino duntaxat excepto in ipso oppido Słup pro temporibus prescriptarum nundinarum prohibendi ac tuendi memorato abbati ac suis successoribus plenam potestatem impartimur, ita tamen, ut de hiis et aliis necessariis pro hominibus forum annale huiusmodi celebrantibus et exercentibus prouidere eademque abs defectu ministrare teneantur ac debebunt. Harum quibus sigillum nostrum est subappensum testimonio litterarum.

Actum in Słup dominico die ipso sancta Barbare uirginis, anno domini millesimo quadringentesimo sexagesimo octauo; presentibus Generosis, strenuis, ac nobilibus Nicolao de Chransthow Vexillifero Cracoviensi, Petro Donyn de Prawcovicze succamerario (2) Paulo Jasszensky subdapifero Sandomiriensi, Nicolao Dzialinskij et Nicolao Cosczielieckij curiensibus nostris, ceterisque ad premissa fidedignis. Datum per manus Venerabilis Alberti de Zichlin custodis Sandomiriensis, nec non Gneznensis, Graccouiensis, Vladislaviensisque, et Posnaniensis Ecclesiarum Canonici, ас Regni Polonie uicecancellarii, sincere nobis dilecti.

Relacio eiusdem Venerabilis Alberti.

(1) Ex eodem libro manuscrípto, qui jam sub a. 1351 descriptus erat, tabula a Leone Rzysczewscio deprompta. De oppido Słupie monasterii in Monte Calvo locati proprio, ibidem.

(2) Sandomiriensis sub, camerarius fuit.

Innocent III Against the Ludi (1207)

PublishedAugust 26, 2018 Post authortorino

In 1207, Pope Innocent III (Pope 1198-1216) issued an order to Henry Kietlicz, the archbishop of the Polish Gniezno province, and to his team, in which letter the Pope called the Polish clerics attention to the introduction, especially during the Christmas feasts held by deacons, priests and sub-deacons, of masks and theatrical games into churches, and ordered the discontinuance of the practice. Innocent III’s decretal was included as part of the permanent canon law in the Decretales of Gregory IX in 1234.

You can read more about this in Edmund Kerchever Chambers’s “The Medieval Stage” volume 1, (pages 274-335 regarding the so-called “Feast of Fools”) or look at the more recent scholarship by Meg Twycross and Sarah Carpenter in their “Masks and Masking in Medieval and Early Tudor England.” feastoffools

The order seem to have been originally printed in L.G.O. Feudrix de Bréquigny & F.J.G. La Porte du Theil’s Diplomata (Diplomata, Chartae, Epistolae et alia Documenta Ad Res Francicas Spectantia, etc. volume II, ed. 1791, pp. 1037-8). It was then reprinted in the Diplomatic Codex of Greater Poland (Codex diplomaticus majoris Poloniae volume I, ed. 1877, document number 55, page 58). From there, because of the potential that such practices were rooted in pre-Christian paganism, Karl Meyer reprinted the order in his Historic Sources of Slavic Religion (Fontes historiae religions slavicae).

There is a question, of course, whether and to what extent these practices were pagan or were merely variations on the Christian feasts. Although the letter was sent to the archbishop of Gniezno, there is also a question as to whether the letter referred to practices that the Papacy found specifically in Poland or that were found all over Europe (indeed, it was perhaps because of the universality of its application that it found its way into the Decretales of Gregory IX). On that topic you can read (in Polish) the excellent article by Maksymilian Kawczyński “Regarding the Beginnings of Polish Poetry” (O początkach poezyi polskiej, Kwartalnik Historyczny, 1889).

All that said, it seems that the customs were reported on to the Pope by the archbishop himself during his visit to Rome (Ad nostram siquidem noveritis audientiam pervenisse) and similar “Christmas” practices were reported in Poland many times over as in:

Constitutio Synodalis Uniejoviensis (1326)
Cracow Diocese Statutes (1408)
Synodal Statutes of Bishop Andrew of Poznan (circa 1420)
Sermons of Michał from Janowiec (late 15th century)

The letter is also rather clear as to who exactly was doing all this “caroling”. It was the children of various priests who led these plays and excesses. In fact, it seems that priests back then had many children and it was these priest clans that led the plays and festivals dressed up in “monstrous” masks. Whether these festivities were merely “mockeries” of Christian rituals and dignitaries (archbishop Kietlicz?) or were instead something more, perhaps relics of pagan customs, is an open question.

We present the order here based on the from found in the Diplomatic Codex but also show its source (that is the Diplomata print of Bréquigny and du Theil). Some of the translation comes from the Twycross and Carpenter book. The green text indicates the portion of the secrete that comes from the Meyer reprint and is translated immediately below.

“…Due to their [that is, the clerics’] insolence, sometimes theatrical entertainments are made in these same churches, and not only are monstrosities [in the form] of terrifying apparitions [masks?] introduced to [produce] misguided shows, but also in the three feasts of the year which follow immediately after the Nativity, deacons, priests and subdeacons in turn, indulging in demented mockery, by the unseemly intoxication of their gestures [made] in full view of the public, bring the honor of the clergy into disrepute, [and] who should rather have been soothingly preaching the word of God at such time… However fun these playful customs or rather corruptions [may be], strive to root them out thus from your churches, for you are the guardians of the temple of worship and of the holy order.

Innocent III Pope (January 5,1207)
Letter to the Archbishop of Gniezno
Epistula ad archiepiscopum Gneznensem

Innocentius Pp. III 1207 Jan. 8, Rome apud s. Petrum; interdicit archiepiscopo Gneznensi et suffraganeis eius, ne publice uxoratos admittant ad ecclesiasticas dignitates, simulque mandat, ludibria publica in ecclesiis extirpent.

“… Gneznensi archiepiscopo et suffraganeis eius. Cum decorem domus Domini et locum tabernaculi glorie sue diligere vos oporteat, accurata vobis est sollicitudine precavendum, ne in commissis vobis ecclesiis illa temere presumantur, que vel in eis lampadem religionis extinguere, vel munditiam videantur ministrorum Domini maculare. Ad nostram siquidem noveritis audientiam pervenisse, quod quidam in vestris diocesibus constituti, publice cum mulieribus contrahentes ecclesiasticas non verentur suscipere dignitates, et nonnullarum ecclesiarum canonici, quorum lumbos iuxta verbum evangelice veritatis deceret esse precinctos ac in eorum manibus lucernas bone operationis ardere, usque adeo luxurie sordibus putruerunt, quod nec etiam ignominiam suam velint turpitudinemque velare, quin immo filios ex infami generatione susceptos, ad ministerium altaris, quo se reddunt indignos, indignius secum trahunt; ac si non satis in opprobrium ordinis clericalis eorum incontinentia foret cognita, nisi natorum, in publicum deductorum loquentiumque testimonium, contra ipsos esset ostensione sedula comprobata. Cumque in ecclesiis in quibus huiusmodi clerici locum habent multa enormiter attententur, dum in eisdem fermentata patrum et filiorum, nepotum etiam et affinium parentela inordinate ministrat, quia videlicet amore predominante carnali reverentia spiritualis tepuit inter ipsos, unde nequaquam unus quodlibet facere propter alium pretermittit: per insolentiam eorundem [sc. clericorum] interdum ludi fiunt in eisdem ecclesiis theatrales, et non solum ad ludibriorum spectacula introducuntur in eas monstra larvarum, verum etiam in tribus anni festivitatibus que continue Natalem Christi sequuntur, diaconi, presbyteri ac subdiaconi vicissim insanie sue ludibria exercentes, per gesticulationum suarum debacchationes obscenas in conspectu populi decus faciunt clericale vilescere, quem potius illo tempore verbi Dei deberent predicatione mulcere. Quia igitur ex officio nobis iniuncto zelus domus Dei nos comedit et opprobria exprobrantium ei super nos cadere dignoscuntur, fraternitati vestre per apostolica scripta mandamus, quatenus, ne per huiusmodi turpitudinem Ecclesie inquinetur honestas, eos qui sunt publice uxorati non admittatis de cetero ad ecclesiasticas dignitates, et admissos repellatis ab eis quas non possunt sine pravo exemplo et gravi scandalo retinere. Filiis quoque canonicorum, prebendas in eisdem conferri ecclesiis non sinatis quarum sunt canonici patres eorum: cum indecorum sit, ut in altaris officio illegitimus filius impudico patri ministret, in quo unigenitus Filius eterno Patri pro salute humani generis victimatur. Prelibatam vero ludibriorum consuetudinem vel potius corruptelam, curetis ab ecclesiis vestris taliter extirpare, quod vos divini cultus et sacri comprobetis ordinis zelatores. Datum Rome apud sanctum Petrum VI Idus Ianuarii, anno nono.“

Hannibal of Capua’s Letter to Paolo Emilio Sfondrati

PublishedAugust 25, 2018 Post authortorino

Hannibal of Capua (aka Annibale di Capua), the bishop of Naples spent some time in Poland as the papal nuncio between 1586 and 1591. He produced copious correspondence reporting back to HQ regarding all sorts of matters. One of the letters to the Vatican Secretary of State at the time – Paolo Emilio Sfondrati – contains a description of certain pagan practices in Poland. The correspondence was copied from the so-called Chigi archive in Italy by Professor Stanisław Smolka in 1888 and was later mentioned by the Polish historian priest Jan Nepomucen Fijałek. As far as I can tell the text of the letter has not been published but Fijałek’s description has been and it goes like this:

“…even at the end of the XVI century the papal nuncio Hannibal of Capua was reporting to the secretary of state Sfondrato about a superstitious rite that was practiced in Poland at that time in which a straw doll was made in the shape of a dragon to represent an evil spirit which was then thrown down from the church belfry on – if we are not mistaken – Ascension Day.”

In later times, a similar custom was reported in Cracow where a straw figure of “Judas” would be dropped from the church bell tower and thereafter abused.

Constitutio Synodalis Uniejoviensis (Constitutio Janislai)

PublishedAugust 19, 2018 Post authortorino

The following excerpt comes from the 1326 provincial statutes of the Uniejów synod (Statuta synodi provincials Uniejoviensis or Statuta synodu w Uniejowie). The synod which was presided by the Gniezno archbishop Janisław. The statutes were preserved, as far as is known, in two manuscripts. One of them remained in Gniezno until the Swedish Wars of 1655. At that point it was stolen by the Swedish army and moved to Upsala. However, in 1741 it was retrieved from Sweden by Joseph Andrew Załuski, a Polish priest. During the reign of the last Polish king Stanisław August Poniatowski, the manuscript was placed by the monarch in the Załuski Library where it was part of the Załuski Collection (because of the Załuski bishops who were the original founders/owners) or Bibliotheca Zalusciana in Warsaw (hence some refer to it as a Codex Zaluscianus). As an aftermath of the Kosciuszko Uprising in 1794, the manuscript, along with the rest of the Załuski Collection was stolen by tsartist forces and removed to Petersburg. Some of them were returned by the Soviets in the 1920s during the feel-good days post-WWI. It is not clear whether this codex too was returned. In any event, the codices that were returned were destroyed by Nazi troops who set fire to Warsaw. Thankfully, the codex was rediscovered at the Imperial Library and some of it was published in 1856 by Romuald de Hube (a Warsaw University professor who was in Petersburg at the time) in his Antiquissimae constitutiones synodales provinciae Gneznensis maxima ex parte. At about the same time portions of the codex were also published by Antoni Helcel in his Monuments of Old Polish Law (Starodawne prawa polskiego pomniki). De Hube had available also another manuscript of the same from the Stronczynski collection – this manuscript appears to reside at the Wrocław University Library.

From the de Hube edition, the following excerpts found their way to Karl Meyer’s Fontes as Constitutio Synodalis Uniejoviensis.

Archbishop Janisław

Constitutio Synodalis Uniejoviensis
(Constitutio Janislai)
February 19, 1326

De ludo larvatorum

Quoniam sicut ad deceptionem nonnunquam angelus sathanae in lucis Angelum transformatur, sic profecto ad defuscationem imaginis paternae, spiritus creaturae rationalis, in qua divinae operationis effigies, per gratiam dignoscitur elucere, assumere censetur formas spirituum immundorum, statuismus ergo: ut nulli omnino clerici vel laici induti monstris larvarum, ecclesias vel coemeteria ipsarum ingredi praesumant, praesertim dum in illis divina officia peragrantur, quum per hujusmodi ludibriorum spectacula et fervor devotionis tepescat, et honestas ecclesiae et decor clericalis ordinis inquinetur; decernentes, clericos quoslibet et laicos monstruosas et detestabiles imagines hujusmodi deferentes, ipso facto, excommunicationis sententiae subjacere, ab illa, donec poenituerinti, nullatenus absolvendos. Adjicimus insuper: quod clerici vel laici ludos superstitiosos, juxta quorundam locorum abusum, in processionibus ecclesiarum ante natale domini* exercentes, eo ipso poena simili sint constricti.

On the Masked/Monstrous Games/Carollers

“Since sometimes an angel of satan is, as a deception, transformed into an angel of light, in the same way to obfuscate…** so therefore are needed these laws:”

“that neither clergy nor laymen should put on masks of monsters [or] enter [wearing them] into churches or cemeteries, especially while acting in the course of their official religious duties since this manner of games and spectacles reduces piety and lowers the respectability of the church and of the clerical order;”

“(1) we decree that those clergy and laymen who are accused of carrying these monstrous and odious images, become subject, by this reason, to the penalty of excommunication from which they should not be freed until they’ve suffered penance.”***

“(2) we further add that clergy and laymen should not conduct – for such abuses have taken place in certain places – superstitious spectacles/games during church gatherings before the birthday of the Lord and should they do so they will be subject to the same punishment.”****

Modern Carolers – note the rosette symbol

* The “ante natale domini” does not appear in the de Hube version.

** compare this with the statutes of Wrocław Bishop Nanker from the year 1331: “Quoniam sicut ad deceptionem nonnumquam angelus sathane in lucid angelorum transformatur, sic perfecto ad defuscacionem ymaginis paterne, spiritus creature racionabilis, in qua divine operacionis effigies per graciam dinoscitur elucere, assumere censetur forms spirituum immundorum, statuimus igitur [nulli omnin]o clerici vel layci induti monstris larvarum ecclesias…”

*** This 1326 prohibition against masked “caroling” and pagan “theatrical” plays (interestingly, as part of church services!) is basically a repetition of the prohibition issued by Innocent III in 1207 with respect to Polish territories (per insolentiam corundum [that is folio rum clericorum] interdum ludi fount in ecclesia theatrales et… ad ludibriorum spectacle introducuntur monster larvarum…). It also encapsulates additional concepts found in the prohibitions of Pope Clement V found in his Gravi nimirum turbatione.

**** This 1326 prohibition against pagan games during church processions that took place during the last days of the Advent and during Christmas Eve. Similar practices are also reflected in Clement V’s Gravi nimirum turbatione. The same admonitions are repeated in Poland in the 1420 statutes of Bishop Andrew nearly 100 years later (De ludis festorum – Item in vigilia Nativitatis Christi prohibeantur ludi et superstitiosae opiniones, quae – proh dolor! – in hac vigent patria.).

Janisław’s seal

For more on the rosette symbol in the star above, see here.

Capitulatio de Partibus Saxoniae

PublishedAugust 8, 2018 Post authortorino

When Meyer put out his Fontes historiae religionis slavicae, he included in the Appendix portions of the Saxon-directed Capitulatio de partibus Saxoniae – basically, a list of a series of transgressions that, according to Charlemagne, should be punished, generally by death. Some of these harsh rules are quite interesting, like the Christian decree against pagans burning (or eating) witches – burning or eating a person believed by the pagans to be a witch was thus punishable by death – what a change a few hundred years makes. The rules themselves were decreed around 780 by Charlemagne for the territory of Saxony and include several mentions of local paganism that Meyer thought either related to Slavs or could have related to Slavs (highlighted and translated below). Notice, for example, the mention of the “striga” or witch which has cognates in Slavic languages with strzyga. The Slavic strzyga is, supposedly, a borrowing from the Latin and that, in turn, perhaps, comes from ancient Greek (στρίγξ) in which it refers to an owl – “screecher” (witches supposedly took the form of an owl as they flew around). This, however, is merely an assertion made by Brueckner for which he provided no support (as for most of his assertions). Interestingly, it seems the word does not survive in modern Greek. Curiously too, the word appears among only Western Slavic languages – Polish, Slovak and Slovene – but not among other Slavs (East or, importantly, South). Also, interesting, is the fact that the word also appears in Venetian, Ligurian, Italian, Romanian and certain other Romance languages. The word does not appear in Germanic languages except, perhaps, in Lombard. This text appears in two manuscripts – here we follow the Vaticanus Palatinus 289:

Capitulatio de partibus Saxoniae

Constitute sunt primum de maioribus capitulis. Hoc placuit omnibus, ut ecclesiae Christi, que modo construuntur in Saxonia et Deo sacratae sunt, non minorem habeant honorem sed maiorem et excellentiorem quam vana habuissent idolorum.

Si quis confugiam fecerit in ecclesiam, nullus eum de ecclesia per violentiam expellere praesumat, sed pacem habeat usque dum ad placitum praesentetur, et propter honorem Dei sanctorumque ecclesiae ipsius reverentiam concedatur ei vita et omnia membra. Emendet autem causam in quantum potuerit et ei fuerit iudicatum; et sic ducatur ad praesentiam domni regis, et ipse eum mittat ubi clementiae ipsius placuerit.
Si quis ecclesiam per violentiam intraverit et in ea per vim vel furtu aliquid abstulerit vel ipsam ecclesiam igne cremaverit, morte moriatur.
Si quis sanctum quadragensimale ieiunium pro despectu christianitatis contempserit et carnem comederit, morte moriatur; sed tamen consideretur a sacerdote ne forte causa necessitatis hoc cuilibet proveniat ut carnem commedat..
Si quis episcopum aut presbyterum sive diaconum interficerit, similiter capite punietur.
Si quis a diabulo deceptus crediderit secundum morem paganorum, virum aliquem aut feminam strigam esse et homines commedere, et propter hoc ipsam incenderit vel carnem eius ad commedendum dederit vel ipsam commederit, capitali sententiae punietur. If he who is deceived by the devil, believes in accordance with pagan custom, that any man or woman is a witch and eats people, and for this reason burns such a person or eats such person’s flesh or delivers it to be eaten [?], will be punished by death.
Si quis corpus defuncti hominis secundum ritum paganorum flamma consumi fecerit et ossa eius ad cinerem redierit, capitae punietur.
Si quis deinceps in gente Saxonorum inter eos latens non baptizatus se abscondere voluerit et ad baptismum venire contempserit paganusque permanere voluerit, morte moriatur.
Si quis hominem diabulo sacrificaverit et in hostiam more paganorum daemonibus obtulerit, morte moriatur. If any person sacrifices to the devil and, in accordance with pagan custom, makes offerings to demons, will suffer death.
Si quis cum paganis consilium adversus christianos inierit vel cum illis in adversitate christianorum perdurare voluerit, morte moriatur; et quicumque hoc idem fraude contra regem vel gentem christianorum consenserit, morte moriatur.
Si quis domino regi infidelis apparuerit, capitali sententia punietur.
Si quis filiam domini sui rapuerit morte morietur.
Si quis dominum suum vel dominam suam interficerit, simili modo punietur.
Si vero pro his mortalibus criminibus latenter commissis aliquis sponte ad sacerdotem confugerit et confessione data ageri poenitentiam voluerit, testimonio sacerdotis de morte excusetur.
De minoribus capitulis consenserunt omnes. Ad unamquamque ecclesiam curte et duos mansos terrae pagenses ad ecclesiam recurrentes condonant, et inter centum viginti homines, nobiles et ingenuis similiter et litos, servum et ancillam eidem ecclesiae tribuant.
Et hoc Christo propitio placuit, ut undecumque census aliquid ad fiscum pervenerit, sive in frido sive in qualecumque banno et in omni redibutione ad regem pertinente, decima pars ecclesiis et sacerdotibus reddatur.
Similiter secundum Dei mandatum praecipimus, ut omnes decimam partem substantiae et laboris suis ecclesiis et sacerdotibus donent: tam nobiles quam ingenui similiter et liti, iuxta quod Deus unicuique dederit christiano, partem Deo reddant.
Ut in dominicis diebus conventus et placita publica non faciant, nisi forte pro magna necessitate aut hostilitate cogente, sed omnes ad ecclesiam recurrant ad audiendum verbum Dei et orationibus vel iustis operibus vacent. Similiter et in festivitatibus praeclaris Deo et ecclesiae conventui deserviant et secularia placita demittant.
Similiter placuit his decretis inserere, quod omnes infantes infra annum baptizantur; et hoc statuimus, ut si quis infantem intra circulum anni ad baptismum offerre contempserit sine consilio vel licentia sacerdotis , si de nobile generi fuerit centum viginti solidos fisco conponant, si ingenuus sexaginta, si litus triginta.
Si quis prohibitum vel inlicitum coniugium sibi sortitus fuerit, si nobilis solidos sexaginta; si ingenuus triginta, si litus quindecim.
Si quis ad fontes aut arbores vel lucos votum fecerit aut aliquit more gentilium obtulerit et ad honorem daemonum commederet, si nobilis fuerit solidos sexaginta, si ingenuus triginta, si litus quindecim. Si vero non habuerint unde praesentaliter persolvant, ad ecclesiae servitium donentur usque dum ipsi solidi solvantur. If anyone, after the rustic fashion, makes offerings to streams, trees or groves, and holds feasts to honor the demons, will pay sixty solidi if a noble, thirty if a freeman, fifteen if a serf. And if he should not have the money, then he shall work off his debt in the service of the Church.
Iubemus ut corpora christianorum Saxanorum ad cimiteria ecclesiae deferantur et non ad tumulus paganorum.
Divinos et sortilegos ecelesiis et sacerdotibus dare constituimus.
De latronibus et malefactorihus, qui de una comitatu ad alium confugium fecerint, si quis eos receperit in suam potestate et septem noctibus secum detenuerit, nisi ad praesentandum, nostrum bannum solvat. Similiter si comis eum absconderit et ad iustitiam faciendam praesentare noluerit et ad hoc excusare non potest, honorem suum perdat.
De pignore: ut nullatenus alterum aliquis pignorare praesumat; et qui hoc fecerit, bannum persolvat
Ut nulli hominum contradicere viam ad nos veniendo pro iustitia reclamandi aliquis praesumat; et si aliquis hoc facere conaverit, nostrum bannum persolvat
Si quis homo fideiussorem invenire non potuerit, res illius in forbanno mittantur usque dnm fideiussorem praesentet. Si vero super bannum in domum suum intrare praesumpserit, aut solidos decem aut unum bovem pro emendatione ipsius banni conponat, et insuper unde debitor exstitit persolvat. Si vero fideiussor diem statutum non observaberit, tunc ipse tantum damni incurrat quantum manus sua fideiussoris exstitit; ille autem qui debitor fideiussori exstitit duplum restituat, pro eo quod fideiussorem in damnum cadere permisit.
De praemiis et muneribus: ut munera super innocente nullus accipiat; et si quis hoc facere praesumpserit, nostrum bannum solvat. Et si, quod absit, forte comis hoc fecerit, honorem suum perdat.
Ut universi comites pacem et concordiam ad invicem habere studeant; et si forte inter eos aliqua discordia aut conturbium ortum fuerit, aut nostrum solatium vel perfectum pro hoc non demittant.
Si quis comitem interficcrit vel de eius morte consilium dederit, hereditas illius ad partem regis eveniat et in ius eius redicatur.
Dedimus potestatem comitibus bannum mittere infra suo ministerio de faida vel maioribus causis in solidos LX; de minoribus vero causis comitis bannum in solidos XV constituimus.
Si cuilibet homini sacramcntum debet aliquis, aframeat illum ad ecclesiam sacramenta ad diem statutum; et si iurare contempserit, fidem faciat, et solidos quindecim componat qui iactivus apparuit, et deinceps causam pleniter emendare faciat.
De peruriis, secundum legem Saxonorum sit.
Interdiximus ut omnes Saxones generaliter conventus publicos nec faciant, nisi forte missus noster de verbo nostro eos congregare fecerit; sed unusquisque comes in suo ministerio placita et iustitias faciat. Et hoc a sacerdotibus consideretur, ne aliter faciat.

Inter Slavos Ruditatis Antique Maxime Tenaces

PublishedAugust 6, 2018 Post authortorino

Here is a document from the synod at Włocławek from the 14th century (perhaps early 15th century). The text is a set of interrogatories to be asked of witnesses brought before the synod. I only translated the pieces that made their way into Karl Meyer’s Fontes historiae religionis Slavicae. The text drew the attention first of Antoni Helcel, then of Władysław Abraham, then of Aleksander Brueckner and then, importantly, of Meyer. The Wisłocki list of Jagiellonian Library manuscripts also makes brief mention of the text. Of course, the pictures are courtesy of the same library. The English translation corresponds to the green portions of the full Latin text that follows. Note that some of the superstitions which are listed below (such as worshipping trees) were frequently listed in other religious texts throughout Europe so that their attestation in Poland is not certain. They may have been part of “standard” anti-paganim formulae trotted out by Christian religious writers. On the other hand, some of the other rites such at the specifically named amulets were, likely, at least under the name described below, unique to Poland or to Slav lands.

Exhortatio Visitationis Synodalis Vladislaviensis

“[The following should be asked about in front of the synodal inquisition]…And too those who call on demons or believe in or worship more than one God the creator of everything or if they bow down or worship as Gods birds or trees or other creatures. And those too that are enchantresses and who are, for example, digging out herbs, attaching them as small amulets around [people’s] necks, which [the amulets] are commonly called nawęzły [or nawęzy], or on the hands of those people that they are examining, pouring wax [or] liquid lead, examining fire, water, birds and predicting the future from those… And those who have secret and suspect gatherings from which springs suspicion of the faith. And if baptized Jews or pagans relapse into the rites of the unbelievers.”

Fratres!

nos sumus missi per dominum nostrum Episcopum et eius capitulum omnibus sibi comissis in salutem; et est intencionis domini nostri predicti et suorum, peccata euellere et virtutes plantare in cordibus Christi fidelium. Et quia est opus misericordie et magnum apud Deum meritum proximum ab errore reuocare ut vir impius derelinquat viam et vir iniquus cogitaciones suas, ideo ne et vos qui vestra bona fama deferente magis honesti et senes estis deputati in ista parochia, ex aliqua criminis taciturnitate forte tamquam ex quodam consensu videamini peccata approbare, dicentes meram veritatem de qua interrogati fueritis de omnibus excessibus et peccatis que obuiant saluti animarum comissis hic in parrochia vel alibi ubicunque in isto Episcopatu que ad uos peruenerunt ex visu auditu vel fama vel quomodocunque, pro illo diuinam retribucionem expectaturi. Sed, quia testis qui veritatem quam nouit occultat et eciam is qui mendacium dicit reus est, primus quia prodesse non wlt, secundus quia nocere desiderat, sancti patres decreuerunt iuramenta esse exigenda ab hiis, qui ut testes interrogati veritatem dicere debent, ergo iurabitis sub hac forma et quiuis seorsum: Ego enim iuro ad sanctorum dei reliquias, quod quecunque noui aut audiui, que contra voluntatem dei et totam christianitatem in ista parrochia facta sunt, aut eciam in aliis vicinis parrochiis, quod ea nec propter parentelam nec propter amorem nec propter timorem nec propter precium nullatenus cellabo Episcopo meo aut eius misso seu missis sed interrogatus veritatem dicam quam scio, sic me deus adiuuat et iste sanctorum reliquie. Si vero viderint presentatos per parrochianos senes grandewos, honestos, bone fame tunc pretermisso iuramento nisi quod eis insinuetur qualiter deberent iurare si non essent tam honeste persone, sic ad inquisicionem procedatur:

Item an per negligenciam aliqui homines neglecti fuerint in sacramentorum percepcione maxime tempore infirmitatis vel mortis aut decesserint sine confessione aut sine baptismo et ex quorum negligentia hoc factum est. Item si aliqui plebani aut sacerdotes manifestauerint confessionem sibi confitentium verbo signo vel nutu vel quocunque alio modo. Item si aliqui sacerdotes missam celebraverunt aut celebrant horis canonicis pretermissis.

Item si qui plebani aligenos parochianos suscipiant ad missas in contemptum aliorum plebanorum et absque eorum licencia maxime in diebus dominicis et festivilatibus magnis aut sacramenta vel ad alia iura parochialia vel ad ecclesiasticam sepulturam.

Item si qui sacerdotes negligant celebrare populo saltem in festiuitatibus uel diebus dominicis aut aliis temporibus quibus de consuetudine fuerit celebrandum.

Item si qui sacerdotes in loco interdicto, aut excomunicati aut suspensi celebrauerunt antea absolucionem. Item si qui sacerdotes uel clerici non viatores ingrediantur ad thabernas ad bibendum cum aliis potatoribus uel ad comedendum.

Item si qui clerici per se teneant vel regant thabernas aliis potum vendendo.

Item si qui sacerdotes longo tempore obmiserint celebrare et que causa.

Item utrum aliquis defectus est in ornamentis aut libris ecclesie et ex quorum culpa talis negligencia proveniat et visitatores hec actualiter inspiciant.

Item si viderint ecclesiam minantem ruina discoopertam destructam vel cimiterium non uallatum seu sepitum interrogent ex quorum culpa talis negligencia provenit. Item utrum corpus Christi et alia sacramenta caute custodianturtam a muribus quam a sortilegiis.

Item si qui teneant ecclesias parochiales in dyocesi ad quas non sunt per Episcopum per collacionem canonicam provisi aut legittime instituti.

Item si qui a patronis receperint beneficia cum diminucione prouentuum aut negligant iura ecclesie defendere. Item si qui beneficia sint adepti symoniace.

Item si qui denegant sacramenta petentibus nisi soluant pecunias.

Item si qui celebrauerunt coram publice excommunicatis aut eos admiserunt ad diuina preter quam ad sermonem.

Item si fama sit de aliquo sacerdote aut clerico qui teneat aliquam concubinam aut mulierem suspectam in domo uel extra domum.

Item si quis sacerdos uel clericus ludo alearum seu taxillorum aut aliis ludis illicitis frequenter intendit. Item si quis celebrauerit non jeiunus aut in ebrietate per sompnium non digestum uel plures missas uno die celebrauerit excepto in natiuitate domini et que causa.

Item si aliqui sacerdotes absoluunt a peccatis uel sentenciis a quibus absoluere non possunt preter auctoritatem sedis Aposstolice aut Kpiscopi. Item utrum aliqui sunt sepulti in Ecclesia uel cimiterio qui decesserunt in notorio mortali peccato aut in excommunicacione aut qui rectam fidem catholicam non habuerunt, uel non tenuerunt, aut manifesti usurarii, vel qui ad minus semel in anno non sunt confessi aut sacram communionem non receperunt. Item si qui sacerdotes aliquos nominatim excommunicant propria auctoritate non premissa monicione. Item si qui sucerdotes obmiserunt sive obmittunt demunciare excommunicatos suspensos et interdictos prout receperunt in mandatis a prelatis suis. Item si qui clerici per alios ad ordines presentati suis presentatoribus promiserint aut iurauerint quod eos super prouisione sua non inquietent. Item si qui sacerdotes super incertis debitis vel aliis male aquisitis de quibus nescitur cui restitui debeant confitentes absque licencia Episcopi speciali adquem de iure pertinent talia disponere, disposuerunt. Item si qui beneficiati se diu absentent a suis beneficiis absque licencia Episcopi Wladislauiensis.

Item si qui clerici in sacris ordinibus constituti inmisceant se negociis secularibus ordini suo non congruentibus, uel si qui comam nutriant uel alias incongrue incedant absque habitu uel alias incongrue incedant absque habitu tonsura clericali. Item si qui plebani receperunt vicarios aut presbyteros ignotos de quorum conuersacione non constet et utrum sint in presbyterum ordinati et maxime si tales receperunt absque licencia Episcopi uel auctoritatem habentis. Item si qui plebani alienauerunt de rebus Ecclesiarum suarum.

Item si qui clerici celebrent in Ecclesia sua uel oratorio effusione sanguinis uel modo alio exsecrato vel sepellient in cimiterio similiter exsecrato ante q’1am episcopali reconciliacione mundetur. Item si qui sunt qui teneant aliquid iniuste de bonis ac iuribus episcopalibus. Item si qui sunt obligati aliquibus debitis ipsi Episcopo uel mense sue. Item si uacante aliqua Ecclesia res sacerdotis derelictas aliqui receperunt consumpserunt uel inter se diuiserunt. Itemsi aliqua bona sciunt de nouo exstirpata de quibus non datur dcci m a Episcopo. Item si aIiqui plebani decimas mense episcopalis iniuste oceupant. Item si laici aliqui occulte retinent decimas mense episcopalis uel aliarum ecclesiarum seu beneficiorum nec eas soluunt.

Item si qui pulsis rusticis de agris ab eisdem nolunt soluere decimam. Item si omnes ad quos spectat decimare nobiles et ignobiles integre decimant. Item si plebanus uel alius loco sui sepe predicet uerbum dei in Ecclesia. Item utrum sacerdotes concedant indiscretas indulgencias ad recipiendum homines. Item si sacerdotes exponant populo in sermonibus capitulum omnis utriusque sexus. Item si quis Episcopo suouerbisautfactis seu nutibus infidelis extiterit. Item si qui diu sine confessione per annum integrum uel per plures similiter absque communione [permanstrint]. Item siqui sint commanentes tamquam coniuges qui non sunt in legittimo matrimonio constituti.

Item si qui sint in gradu subdiaconatus uel ultra et stent cum mulieribus tamquam legittime coniugati.

Item si qui coniuges nolunt simul manere et que causa. Item si qui superduxerunt alias uxores, habentes primas uxores uel e econuerso uxores alios maritos.

Item si qui coniuges male uiuunt puta contencionibus et rixis illicitis.

Item si quis uir grauitur uxorem suam tractat.

Item si qui alias uxores duxerunt antcquam certificati fuerint de morte uxorum suarum uel antequam auctoritate Episcopi fuerint iudicio Ecclesie separati simul et econuerso de mulieribus.

Item si qui contraxerint sponsalia vel matrimonia clandestine seu occulte absque solemnitate plebani vel vicarii sui. Item si qui sunt adulteri manifesti.

Item si qui sunt incestuosi et puta ubi consanguineus cum consanguinea vel affinis cum affini vel compater cum commatre vel sua filia spirituali carnale commercium habuerunt vel se illicito matrimonio copulauerunt.

Idem intelligendum de confirmacione ut puta inter confirmatum et illum qui eum tenet ad confirmacionem aut eundem confirmatum et tenentem filios et filias uxorem ante carnaliter cognitam. Item si qui sint heretici vel de sacramentis Ecclesiae male sencientes. Item si qui invocant demones vel credunt vel colunt plures quam unum deum qui omnia creavit aut si qui adorent seu pro deo colent aves vel arbores vel alias creaturas.

Item si que sunt incantatrices ut puta herbas fodientes, appendicula ad colla facientes videlicet in wlgari nawanszij vel manus inspicientes, ceram plumbum liquefacta fundentes, ignem aquam aues inspicientes et ex eis futura predicentes, et si aliqui pro talibus habeant recursum ad eas et qui sunt qui currunt ad easdem.

Item si qui occulta et suspecta conventicula inter se habuerunt ex quibus oriatur suspicio contra fidem. Item si qui Judei aut pagani baptizati ritum infidelium reassumpserunt. Item si qui sunt exercentes usuras vel recipiunt possesiones aliquas ut puta villas allodia mansos in pingnus vel in obligacionem et fructus ac redditus quos medio tempore ab eisdem temporibus ultra labores et expensas recipiunt non computent in sortem nec permittunt per eosdem redditus debitum extenuari. Item si qui de lucro usurario usuram recipiunt. Item si qui colorato sub tytulo vendicionis usuras exerceant ut medio tempore de fructibus rei vendite percipiant nam licet ille contractus empcio vel vendicio appelletur sub dolo tamen est vera inpignoracio ad lucrum usurarium capiendum.

Item si qui recusant vendere pro parata pecunia sed pocius dant ad longiora tempora propter maiorem pecuniam recipiendam.

Item si qui percusserint uel captivaverint clericos ordinatos seu religiosas personas vel eos rebus spoliaverint.

Item si qui laici receperint oblaciones sacerdotibus oblatas. Item si qui violaverint libertatem ecclesiasticam ut puta si fugientem cimeterium vel ecclesiam offenderint seu per captivitatem eduxerint. Item si qui rapuerint aliquodde ecclesia vel de dote ecclesie. Item si qui aut alias violaverint ecclesias vel cimeterium. Item si qui sunt incendarii qui domos vel orrea vel alias res aliorum incenderint vel ad hoc dederint consilium aut iuuamen. Item si qui periurium commiserint uel fuerint falsi testes. Item si qui fuerint homicide qui non satisfecerint proximis occisorum neque absolucionem obtinuerint. Item si qui viri vel mulieres per culpam suam aut negligenciam oppresserint pueros aut occasionem eorum morti dederint. Item si qui magni peccatores et mani festi penitenciam publicam agere neglexerint. Item si quis testamentum factum ad Ecclesiam vel ad alia pija loca impedierit seu neglexerit adimplere. Item si qui pacem vel treugas violaverint ordinatas. Item si qui cogerint aliquos excommunicatos absolvi vel interdictum relaxari per vim vel per metum. Item si excommunicati vel alii quibus est sepultura ecclesiastica interdicta in Ecclesia vel cimiterio sint sepulti. Item si qui falsarii litterarum vel sigillorum vel eciam monete ponderis ulne vel cuiuscunque mensure. Item si qui consules vel alii potestatem habentes statuta faciant contra clerum aut contra iura ecclesiastica. Item si qui sint beghardi uel beniguine que post et contra factam prohibicionem a domino Clemente papa quinto statum beniguarum assumpserint. Item si qui iudices uel consules requisiti neglexerint viduis et orphanis iusticiam exhibere. Item si qui sint spoliatores stratarum viduarum pauperum aut eorum oppressores. Item si qui prohibeant uel impediant causas que ad ecclesiasticum iudicium pertinent deferri et tractari coram suo iudice ecclesiastico vel querimonias coram ipso proponi.

Item si qui laici violenter sepeliverint in cimiterio vel ecclesia corpora excommunicatorum, interdictorum aut manifesto peccato decidencium. Item si qui plebizani sint suis plebanis inobedientes aut rebelles. Item si qui non celebrant festiuitates aut violaverint ieiunia ab Ecclesia precepta. Item si qui laici trahunt clericos ad iudicium seculare. Item si qui preter magnam necessitatem baptizant pueros extra Ecclesiam in priuatis domibus sive locis.

Item si qui negligant venire diebus dominicis et festiuis ad missas et ad sermonem suarum propriarum parrochiarum. Item si qui parrochiani tempore missarum uel sermonum exerceant risus uel fabulaciones inutiles. Item si sciant pater noster, ave Maria et symbolum et utrum plebani in festivitatibus predicta pronunciant per se vel per alios Polonos in Polonico Teutonicis in Teutonico. Item si qui contempnant accipere confirmacionem in fronte. Item si aliqui clerici vel laici aliqua enormia fecerint de quibus scandalum sit exhortum.

Sierpc Church Wall

PublishedJuly 31, 2018 Post authortorino

The Christian habit of taking over former native church cult places and, where possible, desecrating the various holy of holies by making them part of the new temple (usually placed in demonstrative disregard of symmetry) is well documented. The side benefit of this “power move” has been that it helped preserve a number of native monuments. Of course, these days it’s nearly impossible to distinguish the local cultic from the merely local elements that were made part of various churches’ stonework. Here is are a couple of examples from the church at Sierpc, northwest of Warsaw (the so-called Farny church of Saint Vitas, etc, etc):

Pretty wacky.

Hudud Al Alam – The Slavs of “The Regions Of The World”

PublishedJuly 28, 2018 Post authortorino

Here is the so-called Anonymous Persian Geography (written about 982 A.D.) which includes a few mentions of the Slavs (this is from the V. V. Minorsky, C. E. Bosworth translation). Also included are some passages about nearby regions (in the pictures). In the East. (You will notice that some of this represents a repetition from earlier Arab sources).

Notice also the references to V.n.nd.r. – a reference to Svaneti? Or the Veneti? Or are these the same? In any event, I include the V. V. Minorsky/C. E. Bosworth commentary on the topic here as well in the back.

35. Discourse on the Provinces of Adharbadhagan, Arminiya, and Arran, and their Towns

These three provinces are adjacent to each other. Their countrysides enter into each other. East of this region are the borders of Gilan; south of it, the borders of Iraq and the Jazira; west of it, the borders of Rum and the Sarir [sic]; north of it, the borders of the Sarir | and the Khazars [spelt : Ghazaran]. These places are the most pleasant among the Islamic lands. The region is very prosperous and pleasant, with running waters and good fruit. It is the abode of merchants, fighters for the faith and strangers coming from all parts. It produces crimson trouser-cords { woollen stuffs, rudina [madder ?], cotton, fish, honey, and wax. There (too) Greek, Armenian, Pecheneg, Khazar, and Slav slaves are brought…

42. Discourse on the Country of Rum, its Provinces and Towns

…Christianized Slavs [al-Saqaliba al-mutanassira], a province of Rum, in which live those Slavs who have become Christians [Saqlabl- yi tarsa gashta]. They pay land-taxes to the king of Rum. They are wealthy [tuvangar] people and their country is pleasant and safe…

43. Discourse on the Slav Country (Saqlab)

East of this country are the Inner Bulghars and some of the Rus; south of it, some parts of the Gurz sea and some parts of Rum; west and north of it everywhere are the deserts of the Uninhabited Lands of the North. This is a vast country with extremely numerous trees growing close together. The people live among the trees and sow nothing except millet. They have no grapes but possess plenty of honey from which they prepare wine and the like. Their vessels [casks] for wine are made of wood, and there are people who annually prepare a hundred of such vessels of wine. They possess herds of swine which are just like herds of sheep. They burn the dead. When a man dies, his wife, if she loves him, kills herself. They all wear shirts and shoes over the ankles. All of them are fire-worshippers. They possess string instruments unknown in the Islamic counties, on which they play. Their arms are shields, javelins and lances. The Slav king is called S.mut-swyt. The food of their kings is milk. The spend the winter in huts and underground dwellings. They possess numerous castles and fortresses. They dress mostly in linen stuffs. They think it their religious duty to serve the king. The possess two towns.

Vabnit is the first town on the east of the Slavs and some (of its inhabitants) resemble the Rus.
Khurdab, a large town and seat of the king.

44. Discourse on the Rus Country and its Towns

East of this country are the mountains of the Pechenegs; south of it, the river Ruta ; west of it, the Slavs; north of it, the Uninhabited Lands of the North. This is a vast country, and the inhabitants are evil-tempered, intractable, arrogant-looking , quarrelsome, and warlike. They war with all the infidels who live round them, and come out victorious. The king is called Rus-khaqan. It is a country extremely favoured by nature with regard to all the necessities (of life). One group of them practice chivalry. They hold the physicians in respect. They annually pay the tithe on their booty and commercial profits to the government. Among them lives a group of Slavs who serve them. Out of 100 cubits of cotton fabric, more or less, they sew trousers which they put on, tucking them up above the knee. They wear woollen bonnets with tails let down behind their necks. They bury the dead with all their belongings, | clothes, and ornaments. They (also) place in the grave, with the dead, food and drinks.

Kuyaba is the town [land?] of the Rus lying nearest to the Islamic lands. It is a pleasant place and is the seat of the king. It produces various furs and valuable swords.
S.laba, a pleasant town from which, whenever peace reigns, they go for trade to districts of the Bulghar.
Urtab, a town where strangers are killed whenever they visit it. It produces very valuable blades and swords which can be bent in two, but as soon as the hand is removed they return to their former state.

45. Discourse on the Country of the Inner Bulghars

East of it (live) the Mirvat [so spelt]; south of it, is the Gurz Sea; west of it, the Slavs; north of it, the Rus mountain. It is a country without towns. The people are courageous, warlike, and terror-inspiring. Their nature resembles that of the Turks living near the Khazar country. The Inner Bulghars are at war with all the Rus, but carry on commerce with all those who live around them. They possess sheep, arms, and implements of war.

Excerpts from the Commentary on the Slavs and Rus

Excerpts from the Commentary on the V.n.nd.r.

Wincenty of Kielce’s Report on Pagan Practices

PublishedJuly 16, 2018 Post authortorino

The Polish priest, Wincenty of Kielce (Wincenty z Kielczy) (circa 1200 – circa 1262) in his Legenda sancti Stanislai (aka Vita minor) wrote in 1230-1257 that:

“even till this very day, during feasts thrown by Slavs, one encounters pagan songs, hand clapping and [pagan] greeting toasts.”

“…Longas consessiones ad mensam non in usu habebat, nocturnas autem potaciones, cum esset uir sobrius, quasi ueneni poculum abhorrebat. Has enim introduxit uetus error gentilis et abusio praue consuetudinis. Vnde in conviviis Slauorum adhuc cantilene gentilium, plausus manuum mosque salutancium servantur usque in diem hodiernum…”

Interestingly, the Slavic term pląsać meant the same as to clap hands. The similarity with words like applause is striking.