„Jakie to ładne, a takie szkudne” – obraz kąkolu w polskiej kulturze ludowej

AnnA KAczAn. Jakie to ładne, a takie szkudne – obraz kąkolu w polskiej kulturze ludowej 97 AnnA KAczAn Uniwersytet Marii Curie-Skłodowskiej w Lublinie ORCID id: https://orcid.org/0000-0001-7717-0532 RESEARCH AREAS: ethnolinguistics, linguistic world view, Polish folk culture. DOI: https://doi.org/10.35321/bkalba.2024.97.05 HOW NICE IT IS, AND HOW BAD IT IS – THE PICTURE OF THE COCK IN POLISH CULTURE LUDOWEJ SŁOWA KLUCZOWE: kąkol, stereotyp, językowo-kulturowy obraz świata, polska zeszycie tomu roślinnego Słownika stereotypów i symboli ludowych pn. Mushrooms, kultura ludowa. ADNOTACJA Artykuł prezentuje językowo-kulturowy obraz kąkolu, rośliny, która jest kategoryzowana jako chwast, kwiat i zioło. Pełna wersja hasła KĄKOL znajdzie się w ósmym weeds, clusters of plants under red. Jerzy Bartmiński and Stanisława Niebrzegowska-Bartmińska. In accordance with the assumptions of the cognitive definition, the folk image of the cowl was reconstructed on the basis of linguistic data (including various folklore texts: proverbs, songs, belief stories, written peasant poetry) and so-called linguistic data (i.e. records of beliefs and descriptions of folk practices – ritual, magical, healing). The documentary material comes from the file of the Dictionary of Stereotypes and Folk Symbols, which is in the Ethnolinguistic Laboratory named after Jerzy Bartmiński in Lublin. ABSTRACT The article presents the linguistic and cultural image of corncockle, a plant that is categorized as a weed, a flower or a herb. The full version of the entry for corncockle (Polish: KĄKOL) will be included in the Dictionary of Folk Stereotypes and Symbols, the volume Mushrooms, Weeds, Plant Clusters, part VIII, edited by Jerzy Bartmiński and Stanisława Niebrzegowska-Bartmińska. In accordance with the assumptions of the cognitive definition, the folk image of corncockle was reconstructed on the basis of linguistic data (including various types of texts of folklore: proverbs, songs, belief stories, written peasant poetry) and the so-called tic, magical, or medicinal). The co-linguisticata (i.e. records of beliefs and descriptions of folk practices: ritualis- 98 BENDRINĖ KALBA | 97 documentary material comes from the database of the Dictionary of Folk Stereotypes and Symbols, archived at the Jerzy Bartmiński Library. Ethnolinguistic Unit, UMCS, Lublin. The field weed (Agrostemma githago L.) is a common weed that used to grow most often in cereals. Currently, due to the use of herbicides and more efficient cleaning of cereal grains, it is threatened with extinction, which is why it has been placed on the Polish red list in the category NT (near threatened). In accordance with the assumptions of the cognitive threatened) – gatunek bliski zagrożenia1. Zobaczenie kąkolu polnego w środowisku naturalnym jest już prawie niemożliwe, za to można kupić jego nasiona w sklepie ogrodniczym, gdyż szkodliwy dawniej chwast jest obecnie wysiewany w ogródkach czy na łąkach – traktuje się go jak kwiat. definition, which “as its main aim assumes to make a statement about the way in which the subject is understood by the speakers of a given language” (Bartmiński 1988: 169), in the reconstruction of the image of the cockle, vocabulary (names, synonyms, phraseologisms), texts (provers, songs, belief stories, written peasant poetry), as well as folk beliefs and practices, so-called linguistic data (Bartmiński 1996: 11) were used. The documentary material cited comes from the Ethnolinguistic Laboratory. Jerzy Bartmiński UMCS, where the Lublin Dictionary of Stereotypes and Folk Symbols (SSiSL)2 is created. For the purposes of the article, I combined the explanatory part with the documentary part, which are usually separated in the Dictionary, and I included only fragments of selected texts. The full version of KĄKOL will be published in the last booklet of the volume dedicated to plants: Chwasty, grzyby i skupiska roślinne. In the folk image of the cockroach, the following facets are revealed, that is, peculiar semantic categories, “uniform from some point of view” (Bartmiński 1996: 16): names, categorizations, origin, appearance and properties, quantity and place of occurrence, locator, consecration, practices preventing cockroach, practical, ritual and magical applications, healing, prophecies, symbolism. The choice of facets and their arrangement is not random, it depends on the type of password and the adopted parent component (Bartmiński 1988: 182) – in the case of a weed it is a weed. 1 https://pl.wikipedia.org/wiki/K%C4%85kol_polny. 2 SSiSL was presented in more detail by Katarzyna Prorok in her article: Dictionary of stereotypes and folk symbols as an ethnolinguistic dictionary (on the example of the Persian password) (Prorok 2023: 54–70). AnnA KAczAn. Jakie to ładne, a takie szkudne – obraz kąkolu w polskiej kulturze ludowej 99 KĄKOL [NAMES] The common Slavic name kąkol3 (in Old Polish also kąkolica SStp Urb 3: 263) is related to the Lithuanian kañkalas ‘bell, buzzer’ and is sometimes reduced to psl. *kolkolъ ‘a sound tool (from fired clay), like a rattle or rattle’, secondarily ‘bell, bell’ from pie. *kel ‘to call, to shout, to sound, to sound’ Bor SE 226, podob. 2: 118–119. The name “kokol” is therefore motivated by the shape of the flower of the cockerel, which resembles a bell, which is confirmed by the synonymous names of this plant: bell SGP PAN 7: 320, bell Udz Biec 145. Brückner combines the name kąkol with psł. *kąk-, kuk- “of any curvature, bend” Brüc SE 224, motivating its creation by the flexibility and curved shape of the stems Dub Ostr 131. Other synonymous names of the weed refer to its attributed origin – devil SGP PAN 5: 511, devil’s flowers, devil’s plant Wan Pol 109, devil’s herb, because they said that it is connected with evil powers Pelc SGLub 5: 124. In turn, the names satanic flower, bad flower is explained by the appearance of the flower of the buckwheat, because it has such roski [= roses] all around Rog Wag 271, 314 – these are teeth leaning from under the petals (Rogowska 1998: 77). SGŚ Wyd 14: 184 is explained by the resemblance of the “flower of the cockleberry seen from above to the dial of a watch”, because on the purple petals there are dark lines reminiscent of hands. Growing in the grain, this beetle “steals bread” (Rogowska 1998: 77), which is why it is called the Sych thief SGKasz 6: 235, perhaps a similar motivation has also the name of the prepad Karł beetle SJP 5: 153. Because of the black seeds, the buckwheat bears the name of czarnucha, czarnuszka Karł SJP 1: 746; in turn, the names of the bodolów SGP PAN 2: 367 and the shalonka Spól Naz 24 may have a connection with the poisonous properties of the seeds, although in Waniakowa’s opinion the name of the bodolów (also referring to the chabr bławatka) is rather associated with the abundance of this weed in cereals, which greatly weakens them, so it is a cause of concern for farmers (Waniakowa 2019: 181). [CATEGORISATION] Kąkol is commonly considered to be a weed, e.g.: Kąkol to nasty chwast Pelc SGLub 5: 204, Konkol niby dość taki przyjemny, bo filjetowy, ale to tyz chwast Kąś Podh 5: 35, also in folk poetry: 3 Originally the name kąkol referred to the annual perennial (Lolium temulentum) SStp Urb 3: it was also referred to the firletka (Lychnis) and the black nutmeg (Nigella sativa) Maj Słow 1: 129. 262, która podobnie jak kąkol jest trującym chwastem zbożowym, dlatego gdy w tekstach folkloru mowa o kąkolu, może chodzić o życicę roczną zob. Fisch Roś 188. Nazwa kąkol 100 GENERAL LANGUAGE | 97 Or those weeds. I picked them up in the field and picked them out of myself... but I was sorry – and the field would be cleaned – these field poppies and pale knolls. (Stanisław Buczyński; Ad Złote 32); Jesus sees: empty huts, empty fields, unsown, thistles and thorns growing, weeds and unwanted. (Maria Majchrzak; Niew Prow 160). According to Bańkowski, the name koukol is related to the Lithuanian keñkti ‘to harm’ Bań ES 1: 653, so the very name of this plant implies the hyperonym weed. Kąkol is also categorized as a flower (see the name of the flower – Devil’s flowers), sometimes with the clarification of a wild, field flower: Sȯ kwiati dzike: chaber abo modrak, kůnkůl, ognicha, mlyć, růmniůnek, materzůnka, barwiik Górn Malb 2: 203. In written peasant poetry, it is often exchanged with other field flowers: poppies and blueberry: When you take me, O Jesus, from the foot of the beautiful world, let me take field flowers, poppies, blueberries and blueberries. (Maria Gleń; TL 2005/1–4: 101); Flowers and herbs of the heart from divine grace for the benefit and joy given to man, from pilgrimage routes collected: chamomile, gilding /... / from wheat strains of poppy, chabra, kokole... Singed by a squirrel. (Stanisława Łapińska; Niew Pył 111). Because the cockerel was worshipped and used in magical and (rarely) medicinal practices, it was also referred to as herb/grass, for example in the proverb: Although they do not sow cockerel, this grass multiply NKPP cockerel 6 or in the poem: Birch under the roadside chapel – you showed the first path to my fathers’ field where all kinds of herbs grew poppies chabry cockerel and I, a tiny worm, had no idea how much beauty and colors I would see here (Władysław Koczot; TL 1997/3: 13). AnnA KAczAn. Jakie to ładne, a takie szkudne – obraz kąkolu w polskiej kulturze ludowej 101 [ORIGIN] It was believed that the Lord God sowed the grain, and the devil sow the stubble TL 2009/3–4: 44, which was reflected in the proverb: The Lord God multiplies the wheat, and the devil sow the stubble NKPP pszenica 17 (in Kashubia it was said that the stubble is diablå wheat Sych SGKasz 2: 229) and in the already mentioned names of the stubble – devil, devil’s plant, devil’s flowers/herb. The belief in the diabolic origin of the weeds was probably influenced by the New Testament parable of the weeds (in earlier translations of the Bible, e.g. James Uncle it was the parable of the weeds), which Jesus preaches to the crowd4. He then explains to the apostles (Mt 13:36-43) that the good seed, the wheat, are the sons of the kingdom, and the tares are the sons of the evil one. The enemy who sowed the tares is the devil. Perhaps that is why in Pomerania it was said that it is not necessary to tear the bush, because it threatens possession of Sych SGKasz 1: 96. It was also believed that the owners of fields where there is a lot of weeds, Satan tries to induce them to sin Fisch Roś 187. [APPEARANCE AND PROPERTIES] Kąkol grows tall, has long, flexible stems that can bend, see. Names. These stems often branch out, which is why the songs talk about the kerzy, that is, the bush of the cockle, e.g. In the semi-rural field stands a buckhorn, it would have to be dug up. I liked it at the neighbor's dial, if they wanted to give it to me! (Psalm 2: 211); On the bare field of Mazew stands a sharp arrow of a snake, don't count me, boy, you Mazew snake (K 22 Łęcz 197). Kąkol has white flowers and such pink Pelc SGLub 5: 205. The flowers of the violet are also said to be filleted Kąś Podh 5: 35, purple Pelc SGLub 5: 205; in the Silesian dialect the adjective violet means violet color SGŚ Wyd 14: 184. The bell-shaped flower of the bellflower (hence its name dzwonek, dzwoniec) has such roski [= roses] all around (teeth leaning from under the petals), and seen from above it resembles the dial of a watch, see. Names. Kąkol, God, how beautiful it is, and so ugly – was said Pelc SGLub 5: 205, because when it blooms, it has such black balls, which are sown and grow again5 4 The enemy sowed weeds among the wheat, when people slept. 30 And when the harvest is come, he will say to the reapers, Gather up first the tares, and bind them in bundles to burn them. and gather the wheat into my barn Mt 13, 24-30. 5 In fact, the weed does not throw seeds on the ground – they ripen at the same time as the grains of cereals, are harvested together with it and can be sown only in the next season https://www.sgs.com/en-uk/news/2024/05/nasiena-zwiastow-w-zbozach. 102 BENDRINĖ KALBA | 97 SGŚ Wyd 14: 184. Duże, grube, czarne ziarnka (stąd nazwy czarny kąkol Rost Symb 1: 160, czarnucha, czarnuszka) are poisonous, cf. phrases. from the snake eyes flow NKPP blekot, eat the snake ‘go crazy, fool’ SOWM 3: 14. According to lacji potocznej ni ma na świecie stworzenia, żeby to zjadło ziarno, ani konie ani repies, well no one will eat it, it is a terrible bitterness TN Śliwnica 1994. [NUMBER AND PLACE OF PRESENTATION] Kąkol appeared widely, his power was TN Chołowice 1998; in the song soldiers comfort the girl after the death of her beloved: Don't cry, miss, don't cry, don't regret that one. There's a thousand of them, pick one. To make the wax here as in the field of conkol, none of the wax is like Jasio to the costume. (Visła 1899: 110). On the green field grows a bush in life, as this bush develops, I will come, luba, to you. (Płat Krak 213). There was Uważano, że Każde pole rodzi kąkole NKPP kąkol 1, W kożdim zbożë muszi bëc kąkol Tred Kasz 132, najczęściej jednak rósł on w pszenicy i życie: Na bachorzeckiem polu pszenica pełna kąkolu, a u naszego pana pszenica malowana. (K 35 Przem 48); a belief that this weed will not perish Tred Kasz 132, will not die NKPP kąkol 3. However, now that it has been discovered, there must be no concoction of Rog Wag 271. As the peasant poet Władysław Koczot notes: in the cereals for years there are no thorns or buckwheat Niew Prow 111. It was believed that when the tree grows, the devil, invisible to the human eye, would sit and rest on it. “When the cockle turns in the hands, you can see how the devil moves his horns in it” Sych SGKasz 1: 96. The belief that the devil resides on the corner is confirmed by belief stories: Once the devil sat by the road on a stump of wheat and waited. When a lady came and took the flower, the devil immediately entered her. Afterwards, however, some devil expelled her, but the devil said again: Puda usiȯst zȯwki kele ceļi un zȯwki in tā vai in ko jinšėgo ielēj. (Sych SKoc 1:96); An elderly man from Rzeczyca Długa told what happened to him in the barn around 1920. He collected a lot of it and brought it to the barn, where he piled it up in a corner under the wall... he decided to use this weed as litter for cattle. Because the stems of the buckwheat were too long, he took them on a stump to chop them into small pieces. AnnA KAczAn. Jakie to ładne, a takie szkudne – obraz kąkolu w polskiej kulturze ludowej 103 When he cut through the weed stems with his axe a few times, he saw that something was moving in the cut pieces lying on the ground. When he began to cut them with the blade of his axe, he saw a little devil cut in half. (Gaj Stal 187). [CELEBRATION] The buckwheat was not usually celebrated, because it is a weed Heaven Over 155, jednak w niektórych regionach Polski bywał święcony ZWAK 1890: 213, np. przez górali w dniu Matki Boskiej Zielnej (15 VIII), z przekonaniem, że wówczas nie będzie rodził się w owsie MAAE 1907: 115, Kąś Podh 5: 35. Kąkol święcono także w wianuszkach w oktawę Bożego Ciała MAAE 1908: 120, TL 1997/2: 21. [PRACTICES TO PREVENT COCK] It was said that cock is the enemy of the farmer TN Śliwnica 1994, because it is very harmful to grain TN Chołowice 1998, and where it grows, there is no bread Sych SGKasz 6: 229. Therefore, different practices were used to prevent it from growing in grain. At first the field was deeply plowed to clean the soil of weeds – in the song Janiczek goes to the field to plough the soil Rog Śląsk 45; under the first plowed skive the soil was placed and sung: Plough, farmer, plough, because you plough well, you sow wheat, oats will be born Udz Biec 145. In order for the devil not to sow the weed, in Pogórze just after midnight from Holy Saturday to Holy Sunday, the host would stick crosses made of rooster shoots (or other) into the field and bless them with the Kot Urok 138 palm. On Holy Monday – according to a folk poem – every peasant in the field throws out the shells of the eggs so that he does not have a cockroach Lud 1895: 87. To prevent weed and other weeds and diseases of grain, the boys also had to go around the fields with torches on Pentecost (Sending of the Holy Spirit), they were called at that time: Run away, or I'm gonna hurt you. And I shine and drive away the sweeper. Run away, you trash, or I'll light you up! Shine, shine, run away garbage! (As spell 145). The same was done on the eve of St. St. John’s Eve (23 June) – dried in the attic for the whole year “sticks, herbs: like chard, bławat etc.” were tied together, stuck on a stick, burned and running with it, they shouted: Today is the Eve of St. John. 1902: 424. (in Polish) Lud 1902: 424. 104 BENDRINĖ KALBA | 97 Z upływem czasu zboże pryskano: Jak rosło zboze, to sie pilnowało, coby There wasn't too much concol and other herbs. Trzy zagony spray Kąś Podh 5: 35. When, despite these treatments, the stubble grew, it was pulled up – the motif of pulling up the stubble is popular in poetry and songs, often has a symbolic (erotic) meaning: the last wheat will grow after you, and from which no one will now pull the stubble, and all the sprouts caressed by you will turn into orphans (Stanisław Pudełkiewicz; Wer Ojcz 245); Knights came from the war, asked the girl nadobny: Haven't they seen the cysts? When there is poison from the field, there he picks a dog from the field (Wisła 1902: 711); In Sygneczów, behind the yard, there grows rye with corn, go, Maryś, wash it, you will meet Jaś, get him married. Marys went to the rye threshing to eat white bread, met Jasienko, took him to the rye. But instead of rubbing their teeth, they went to sleep in the shade. (Płat Krak 105). The broken tree was burned: Still from wheat I would like to choose sporysz, For burning pull out the knotweed, thistle (Stanisław Buczyński; Niew Pył 30). The practices on St. Patrick’s Day were also supposed to prevent colic. Grzegorza (3 IX), in the so-called “celebration of the cake” – in the vicinity of Przemyśl, children ran from the morning with wheat cakes (bochnoczki and pupilki) along the father’s field, singing: Konkolu, konkolu, don't grow on our field, only on the Jewish and the Lord's. Gentlemen, the Jews are baking cakes, and we, the non-Jews, have no choice. Then they pulled out the stump and threw it all around. When they came to the end of their field, they sat down and ate their provisions; then returned to the village to spend the rest of the day playing Or L 1930: 17. On Christmas Eve (24 December) garbage collected from the floor of the chamber was thrown over the river, into the water or burned in the field, so that weeds and other weeds did not destroy the crops Wes Śląsk 215. AnnA KAczAn. Jakie to ładne, a takie szkudne – obraz kąkolu w polskiej kulturze ludowej 105 Despite all these treatments, the grains were often contaminated with the seeds of the buckwheat, so they were cleaned – with a sieve Wit Baj 48 or a mill Bart PANLub 3: 84, because the flour with the addition of buckwheat is carna Dub Ostr 132 and bitter; The Kashubians said about it: mąkol to kąkol Sych SGKasz 3: 123. [PRACTICAL APPLICATIONS] Kąkol has a nice flower and flexible stems, so children and girls were happy to weave wreaths from it (the Latin name Agrostémma means figuratively: ‘plant suitable (used) to weave wreaths’ Rej Poch 19), which was reflected in the songs: Kąkolo, kąkolo, nie siej sie po polu, bo cie panny lubią, na garnki cie skubią (ZWAK 1890: 213); She walked in the field, rolled a stump, found a flower, wiwed a wiánecek (Święt Nadr 270); White Janie, white Janie! And you have this beautiful Marysia in the yard, white Janie! She's got a wreath from a tree, she's a bitch of boys in the field. White John! (Visła 1899: 664). Bouquets were made from the bush, it was believed that a nice bouquet was from this TN Chołowice 1998: Surprised sparrow, what meedzom bites, chases sparrow: “It’s not the harvest yet! Under the road pear I sit down, broken, and wrap a bouquet in my shoulders (Ewa Jowik; TL 2017/1–2: 54). Hey, I'm the king Among the forests, meadows and fields! /…/ Kingdoms of my land In less than an hour I'll go round, wide and long, I'll go around the sea of waves of grain, Who bow down to me, They offer their crops... Bouquets of flowers, rich Poppy, poppy, poppy. (Antoni Kucharczyk; Pig Wyb 149). [RITUAL AND MAGIC APPLICATIONS] The flower of the nettle was used in rituals and magic – at the end of the harvest in Krakowskiem the elderly women made “wreaths of nettles, thistle, lebioda, wolf, nettle and in general of all field weeds”, with them on their heads they went to the court 112 GENERAL LANGUAGE | 97 LITERATURA Bartmiński Jerzy 1988: Definicja kognitywna jako narzędzie opisu konotacji. – Konotacja, red. J. Bartmiński, Lublin: Wydawnictwo UMCS, 169–183. Bartmiński Jerzy 1996: O „Słowniku stereotypów i symboli ludowych”. – Słownik stereotypów i symboli ludowych 1: Kosmos, z. 1: Niebo, światła niebieskie, ogień, kamienie, red. J. Bartmiński, zastępca red. S. Niebrzegowska, Lublin: Wydawnictwo UMCS, 9–34. Piekarczyk Dorota, Szadura Joanna 2007: Chaber, Konteksty. Polska Sztuka Ludowa 1, 136–148. Prorok Katarzyna 2023: „Słownik stereotypów i symboli ludowych” jako słownik etnolingwistyczny (na przykładzie hasła perz). – Bendrinė kalba 96, 54–70. Rogowska Ewa 1998: Z kaszubskiego zielnika: kąkol. – Pomerania 7/8, 76–77. Waniakowa Jadwiga 2019: Polskie gwarowe nazwy chabra bławatka. – Centaurea cyanus L. na tle słowiańskim i europejskim. – Prace Filologiczne 74, 173–187. Received 2024-10-26 Adopted 2024-11-07 AnnA KAczAn THIS IS PRETTY, BUT SO DAMAGING – ThE LINGUISTIC AND CULTURAL IMAGE OF CORNCOCKLE IN POLISh FOLK TRADITION Summary The article presents the linguistic and cultural image of corncockle (Polish: KĄKOL) in Polish folk tradition, reconstructed within the methodology of Jerzy Bartmiński’s cognitive definition (full application in: Dictionary of Folk Stereotypes and Symbols). The description is based on lexical data (names, synonyms, phraseological unit), texts (proverbs, songs, written peasant poetry, belief stories), as well as folk beliefs and practices (i.e., the so-called co-linguistic data). The data comes from Jerzy Bartmiński’s Ethnolinguistic Unit at UMCS, where the Dictionary of Folk Stereotypes and Symbols (SSiSL) is being compiled. In Polish folk culture, it was believed that corncockle (unlike wheat) was created by the devil (hence its other names: devil (diabeł), devil's flower (diabelski kwiatek), devil's herb (diabelskie ziele)). Corncockle is a weed that usually grows in wheat and rye. however, due to its appearance (beautiful flowers), it is also categorized as a flower (it was used for making bouquets or wreaths), and due to its medicinal AnnA KAczAn. Jakie to ładne, a takie szkudne – obraz kąkolu w polskiej kulturze ludowej 113 uses (despite the poisonous black seeds), it was sometimes perceived as a herb. To remove corncockle from the fields, many measures were used, such as deep ploughing, weeding, or burning of uprooted plants. Corncockle is a symbol of something evil, harmful and useless. In courtship and love songs, the weeding of corncockle by a girl symbolizes love. In written peasant poetry, corncockle is perceived as a decoration of the field (together with poppies and cornflowers), an element of the native village, and of the beauty of the world. KEY WORDS: corncockle, stereotype, linguistic and cultural image of the world, Polish folk culture. AnnA KAczAn Uniwersytet Marii Curie-Skłodowskiej w Lublinie Pl. Marii Curie-Skłodowskiej 4A/205 20-031 Lublin [email protected] AnnA KAczAn IT IS BEAUTIFUL BUT HARMFUL – THE LINGUISTICAL AND CULTURAL IMAGE OF RAUGE IN THE TRADITION OF THE POLISH PEOPLE Summary The article presents the linguistic and cultural image of the “why” in the Polish folk tradition, reconstructed according to Jerzy Bartmiński’s methodology of cognitive definition (detailed application in the Dictionary of Folk Stereotypes and Symbols). The description is based on lexical data (names, synonyms, phraseological units), texts (Proverbs, songs, written peasant poetry, stories of beliefs), as well as popular beliefs and practices (i.e. so-called general linguistic data). The data were obtained from the Jerzy Bartmiński Ethnolinguistics Department of UMCS, where the Dictionary of Folk Stereotypes and Symbols (SSiSL) is being prepared. In Polish folk culture, it was believed that rye (unlike wheat) was created by the devil (hence its other names: devil (diabeł), devil's flower (diabelski kwiatek), devil's grass (diabelskie ziele)). Yeast is a weed that usually grows in wheat and rye. However, due to its appearance (beautiful flowers), it is also classified as a flower (it was used to weave bouquets or wreaths), and due to its medicinal use (despite the poisonous black seeds), it was sometimes perceived as an herb. Yeast ends. Yeast is a symbol of iš laukų šalintos įvairiai, pavyzdžiui, giliai ariant, ravint ar deginant išrautus au- 114 BENDRINĖ KALBA | 97 something bad, harmful and useless. In love songs, a virgin feeding a lamb symbolizes love. In the written peasant poetry, chard is perceived as an ornament of the field (together with poppy seeds and rye blossoms), an element of the beauty of the native village and the world. KEY WORDS: yeast, stereotype, linguistic and cultural world view, Polish folk culture. AnnA KAczAn Uniwersytet Marii Curie-Skłodowskiej w Lublinie Pl. Marii Curie-Skłodowskiej 4A/205 20-031 Lublin [email protected]