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5.50 €

Oryginalność i wtórność wczesnej polskiej hagiografii (do końca XIII w.) – wybrane problemy

Author(s): Miłosz Sosnowski / Language(s): Czech,Polish Publication Year: 0

This article explores the early Polish hagiography from various angles. The first is quantitative and chronological, and concerns both the number of compositions and the extant manuscripts. Differentiating between Ottonian hagiography concerning Poland (BHL 37–39, 1147) and later texts composed locally, the article defines “Polish hagiography” as a literary product directed at the local reader. This overview points to local hagiography being relatively late and modest, but somewhat comparable with Central European and Scandinavian efforts. The question of putative “lost” hagiographical texts is also given a brief treatment here. The first tentative traces (individual miracle stories) as well as the first substantial text (Tempore illo, BHL 42) originate in the 12th century. This as well as the production that followed (especially St Adalbert: BHL 43–45; St Stanisław: BHL 7832–5) are in turn presented qualitatively, and compared to hagiographical pieces written in Central Europe at the time. They are presented against the background of the rising historical consciousness (a need for explaining traditions, institutional genesis, etc.) as well as the development of abbreviated legendaria (most of those texts survive as local additions to Legenda Aurea). Finally, the article aims to describe the Polish hagiography using categories introduced by Lars B. Mortensen, which allow to overcome the originality–imitation opposition as well as to question the centre–periphery model.

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Aktywność kulturotwórcza przedstawicielek dynastii w Polsce i w Czechach schyłku XII i pierwszej połowy XIII w. – pierwiastki rodzime i obce

Author(s): Marzena Matla / Language(s): Czech,Polish Publication Year: 0

Among the culturally active spouses of the members of the Piast dynasty, two descendants of the Přemyslids: Helen of Znojmo, the wife of Casimir the Just, and Anne of Bohemia, the wife of Henry the Pious, occupy undeniably important positions. Both duchesses on the one hand transplanted onto Polish ground new cultural traditions, especially from their native country, and on the other hand – on their own or together with their spouses – they continued the work of their predecessors. Helen of Znojmo actively participated in her husband’s foundations, and she also supported the development of new religious orders (Norbertine nouns in Zwierzyniec). In addition, she helped in the adoption of architectural and painting models (as indicated by the floor of the Birth of the Blessed Virgin Mary church in Wiślica, and perhaps tetraconch architecture in Zawichost), and also initiated women’s coinage in Polish territories. The activity of Anne of Bohemia was linked to the cultural models propagated on Bohemian ground even to a greater extent. Her foundations not only imitated the activities of her sister, Agnes of Bohemia, the Clarissine, but they also constituted branches of the Prague institutions (Franciscans, Poor Clares, Knights of the Cross with the Red Star); this is where some of the architectural solutions of the newly erected sacred buildings originated from. Her activity was also noticeable in the field of writing. Through the documents that she issued with her own seal she participated in the creation of a new legal culture of Silesia. Probably, the duchess also founded (based on the Prague model) a scriptorium with an illumination workshop in the Poor Clares convent. The activity of both women is also marked by a concern for the memory of the family and the ideology of ducal rule.

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Oryginalne czy wtórne? Fundacje klarysek małopolskich a ideał klariański u ich zarania

Author(s): Anna Agnieszka Dryblak / Language(s): Czech,Polish Publication Year: 0

The first Polish Poor Clare communities appear on the initiative of the Piast dynasty in Lesser Poland and in Silesia, but they are of a different character. Unlike the Wrocław convent, the foundations established in Bolesław the Chaste’s circle are envisioned as dynastic foundations of traditional form almost from the very beginning. The convent in Zawichost to a large extent draws on the Prague model; however, after the convent is moved to Skała, Salomea obtains an exemption from the rule of poverty from the pope, and she soon receives more possessions from the ruling family, and later bequeaths all her goods to “her convent.” Meanwhile, the Stary Sącz convent, founded by Kinga after the death of her husband, from the very beginning is treated as a traditional, lavishly endowed family foundation, and it constitutes the centre of the widowed duchess’s dominion, playing an important role in her political conflicts with Leszek the Black. The attitude of the female members of the dynasty towards the Poor Clare ideals is also unusual. Both Salomea and Kinga join the nuns of the convents founded by them. They do not perform the function of abbesses, calling themselves “sisters” instead. This did not, however, mean that they had to renounce their material goods, and sometimes it seems to have strengthened their position in relation to other members of the family. It is an exceptional example, befitting Ottonian realities of canonical foundations rather than times of triumphant mendicant ideals.

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Liturgiczne początki Polonii. Lokalna adaptacja chrześcijańskiego kultu a tworzenie „polskiej” tożsamości politycznej w X–XI w.

Author(s): Paweł Figurski / Language(s): Czech,Polish Publication Year: 0

This article argues that the local appropriation of Christian liturgy in Polonia facilitated the early-medieval state formation of the first Piast realm. ‘Polish’ political identity was shaped by original liturgical phenomena by mostly two means. First, the hitherto unprecedented name of the territory, Polonia, was firstly attested in writing in the liturgical sequence Annua recolamus (Bamberg, Staatsbibliothek, Ms. Lit. 5, fol. 97v). The name was promoted mostly by sources used during Christian worship (the sequence mentioned above and St Adalbert hagiography). Second, liturgical phenomena interiorized the new identities of the political community and the kingship theology. For instance, the invocations of rulers’ names in the disputed territories, repetitive intercessions for monarchs, developed liturgy of war have been shaping and, subsequently, expressing the identities of the Piast dynasty and of those who participated in the Christian worship. Political liturgy functioned as the toolin the identification processes of the early-medieval Polonia.

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Postrzeganie obcych w średniowiecznej historiografii skandynawskiej i polskiej w X–XII w.

Author(s): Jakub Morawiec / Language(s): Czech,Polish Publication Year: 0

The aim of the article is to compare how the term “otherness” was defined and used by both Scandinavian and Polish medieval historiographical traditions, and if the latter was original or imitative in this respect. The history of Northern and Central Europe between the 10th and the 12th century was stimulated by ongoing conflicts of power. It resulted in a need of mutual depiction and classification of opposing dynasties and nations. Constant rivalry led to a tendency to create negative images of those who, as hostile, were considered strangers and others. Accusations of cowardice and stalling, intrigues and conspiracies were equally characteristic of relations between Poles and Czechs and between Norwegians and Danes. Similarities in the depiction of others were rather a result of influences of Latin culture that both regions experienced independently and of its specific literary patterns, which were transferred through education of learned individuals. They were also dictated by new ideological trends represented by ecclesiastical circles, e.g. by Cistercians, promoting a crusading ideology that strongly affected historiographers on both sides of the Baltic. Polish historiography was not original in this respect. A tendency to emulate ideological and literary patterns innovated elsewhere should not, however, lead to a negative view of such writing. On the contrary, their works prove that they preferred to follow current European trends, considered equally prestigious and effective among their Northern peers.

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Władca i Kościół w średniowieczu wobec przeżytków pogaństwa. Ze szczególnym uwzględnieniem Polski i innych krajów Europy Środkowej

Author(s): Roman Michałowski / Language(s): Czech,Polish Publication Year: 0

The aim of the article is to determine the attitude of medieval Christian societies towards paganism present within their communities. This issue is considered based on materials drawn from the history of the Lombards, from Bohemia and Hungary of the 10th–12th century, from Ottonian and Salian Polabi, and from 11th–15th-century Poland. The social elites adopted two attitudes towards paganism: first, fighting it – this was the case in, for example, Bretislav II’s Bohemia; second, a kind of tolerance, which had various origins: at times it resulted from the belief that repressing paganism is less important than enforcing the widely understood law of God. This attitude can be seen in St Stephen’s Vita minor. At other times, this tolerance was the effect of a common conviction of the early-medieval Church that God’s worship was the most significant part of Christian life, which was accompanied by a disregard for pastoral work in general. These were the motives driving the bishops of Merseburg in the 11th–12th century. However, a third attitude should be mentioned: acceptance. This was the case when gods’ worship was the ideological foundation of the political system of an already Christian country. An evident example of this kind of religious syncretism is Origo gentis Langobardorum. This diversity of attitudes is also noticeable in Polish materials. Thus, a question arises – can we talk about Poland’s originality at all when it comes to the approach to paganism? Perhaps, the difference lies in the fact that in Poland little attention was paid to traditional worship and beliefs. This is why relics of paganism have left a smaller mark on sources than in other places.

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Dagobert II – święty kłopotliwy

Author(s): Jerzy Strzelczyk / Language(s): Polish Publication Year: 0

The volume contains 32 studies on the history of the full and late Middle Ages, dedicated to the outstanding Warsaw medievalist Prof. Sławomir Gawlas on the occasion of his jubilee. The works of Polish and foreign historians collected here, mostly in the chronological range from the 12th to the beginning of the 16th century, reflect the broad spectrum of the Jubilarian's research interests. Among them, particular attention should be paid to the issues of the social system and its medieval transformations, legal systems, economy and history of cities, as well as various forms of social identity and political culture of the middle ages.

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4.50 €