So:

• Kupalnocka
• Great ritual of kania chopping
• Crop-oyer
• Garlands

With Whitsun was formerly the 'great ritual of kania chopping' connected, which is seldom associated with sobótka - traditional bonfires. The latter, called also kulpinocka, was the festival of sun. That custom has retained many of its ancient elements. It was held in the St John's Eve (June 24th) - the shortest night of the year, full of magic and wonders. That day women baked cakes ('kołacze') since the very morning, and boys collected dry twigs or prepared barrels of tar on the long poles. The fires were believed to perform two tasks: to ward off witches and not allow the coven to take place as well as to enable people to arrange the revelry. The entire day, greatly momentous and important for villagers, was full of various dangers and pleasures. Above all, the cattle and pigsties had to be secured against witches. To achieve that, the maple twigs were being attached to the barn gates marked with tar as well. To keep evil forces off the animals and, what was considered the most vital, not to let them deprive cows of milk, they were hang garlands made of herbs on their horns. The old, useless broomsticks were burned to keep witches from travelling to Łysa Góra.

In the St John's Eve was also held a (known up to now and frequently performed by numerous folkloristic groups) show - the chopping of kania. In Kashubia it was commonly believed, that winter, the time of long evenings and nights, encouraged all the lurking evil to leave their shelter and harm people. Arguments, greed and blackening neighbours' names were the most loathed harms. To fight them, the evil had to be recognized and named so, that day, it was allowed to reveal all the vices of other inhabitants of the village under no punishment in order to stamp them out. Everything could be criticized then, because the exposure of evil would result in escape of all the wickedness and release villagers from its influence. The personification of such evil was 'kawaka', known there as kania, so one of these birds had to be caught and ritually punished in order to eradicate it from the village. Kania, bound to the long pole, was carried in the front of the march. Among the participants of that procession were: executioner, dwarves, judge, prosecutor, dressed-up people, symbolizing bad deeds of the villagers and, in the end, "four cones playing the klekotki, knary and sznery in the rhythm of a funeral march". The procession stopped in front of the forge, where the blacksmith swiftly brushed the rust off the ploughshare and ground it. Then, the executioner used the ploughshare for chopping the kania, with the silent sound of rattles. After the falling of the head of kania, the great uproar and clamour rose, intensified even more by various instruments. Then the procession was formed, in order to take the chopped bird away from the village, to the no man's land and bury it there, so that it was unable to harm anyone anymore. Eventually, the youth had to find green twigs and decorate huts, gates, horses, cattle and hennery with them. And so to the village returned freshness, the symbol of abundance and fertility. According to the priest Bernard Sychta, the main character of that performance was the 'antisocial kania', who is punished for that attitude. Still, it is proved, that kania - a predatory bird - is a sign of pestilence decimating people in the past. To stop its deadly activity, it is necessary to kill it. The performer was the executor, who killed the kania in the presence of the village administrator called 'sołtys'. The executed bird was buried on no-sacred land, away from settlements.

After St John's the haymaking began. First, the meadow had to be disenchanted, not to allow the cattle get harmed - the hay-makers rang their scythes, and boys ran through the meadow playing folk instruments - the 'knery' and 'sznery'. Where they had run, the hay-rakes gathered flowers and herbs and, afterwards, made garland from them for 'sobótka'. The haymaking began no sooner than after St Jacob's. As the first day for work the Friday was usually chosen. The hay-makers got dressed festively, and started to grind the scythes. It was a significant ceremony; they had taken off their hats before actually starting to grind the blades. When it was completed, they thrice hit the scythe handle with the whetstone. The completion of haymaking was celebrated sumptuously and cheerfully, but with preservation of the old customs.

In the crop-oyer ('dożynki') the hay-makers decorated their scythes with the field-flowers, and the leader formed the marc, on front of which the decorated puppet made from the last sheaf harvested carried on the pole. Behind the hay-makers marched girls with adorned rakes, carrying the harvest-home garland made from ears of corn and decorated with ribbons and flowers. Singing ritual songs they headed the farmer's hut, where the leader delivered the thankful speech, and the host was handed over the garland and the puppet.

The garland was hung on the honourable wall, where it remained until the next harvesting, and the puppet in the bustling procession was put in the barn, where the feast took place afterwards. Here, in the corner it waited until the next year.