The article describes the popularity of karawaka in Poland and its connection with the Spanish city of Caravaca and the miraculous cross. Old Polish dictionaries do not record this word, and the first mentions come from 18th-century texts, mainly by Benedykt Chmielowski. Benedykt Chmielowski in New Athens mentions caravacs as one of the remedies against witchcraft, along with the medals of St. Benedict and other items. The article mentions the spread of the karawaka cult in Spain, Portugal, Germany, and also in Poland, where the karawaka was worn around the neck as an amulet. The carawak had various properties, such as defending against evil fate, diseases, storms and even protecting fields from pests. Popes granted indulgences related to karawaka, but in 1678 Pope Innocent XI banned the cult, perhaps influenced by Protestant skepticism about such practices. Despite the ban, the karawaka cult persisted in Poland. The article also draws attention to the subtle differences between religious practice and magic and the attitude of Protestants to such practices, which they consider superstitious. Despite the papal ban, the karawaka remained an element of Polish religious culture, testifying to the deeply rooted beliefs and practices of the population.