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„Aby wszędzie być i wszystko widzieć”. Doświadczanie miejsc i siebie w trakcie górskich podróży. Relacje Ślązaków

100%
Kossakowska-Jarosz K.
Góry, Literatura, Kultura
|
2015
|
vol. 9
191 - 204
EN
“To be everywhere” and “see everything” is a declaration by Father Euzebiusz Franciszek Stateczny, a well-known Silesian writer from the turn of the 20th century, and an extraordinary monk and tenacious traveller, who in a true positivist fashion valued the truth about the world based on one’s own experience. By outlining a comprehensive need to get to know the world, Stateczny acted as a cosmographer, which prompted the author of the article to try to establish whether this declaration also applied to other travellers from the region and how this completeness was supposed to be expressed. The author’s overview of Silesian accounts of trips to the mountains (by Karol Miarka, Rev Antoni Stabik, Fr Henryk Aulich, Rev Michał Przywara and Józef Gallus) confirms that those Silesian travellers barely felt the spirituality of these spaces, because they did not become harmonised with them in their experiences. As clergymen, they headed mostly to pilgrimage centres, with the mountains providing only an obstacle to be overcome on their way there. That is why deep in their hearts they were not ready to experience the beauty of the mountains, nor did they open themselves up to contemplation of mountain landscapes on account of external circumstances (the physical effort of travel was in conflict with the old and exhausted bodies). They were “everywhere”, intending to see “everything” that attracted them, or wherever their pastoral duties took them, but their travelling, though dominated by learning, was dissociated from nature’s clichés. That is why the Silesians’ mountain trips were characterised by “spiritual blindness” to the value of mountain sights. The travellers were not shocked by the rocky landscapes, because they did not experience the pleasure of walking in the mountains, which is why they lacked an aestheticising stimulus. More importantly, by remaining close to the everyday problems of the region and supporting their compatriots in their everyday struggles, the priests were not poets in their lives. That is why their accounts were dominated by somatic descriptions, physiological responses and psychological reactions, reduced mainly to illustrating fear and physical clumsiness. However, this “spiritual blindness” to the beauty of nature was not an inherent characteristic of Silesian travel writers, for they reacted completely differently to sea landscapes seen from the board of ships carrying them to distant corners of the world. When they did not feel the hardship of travel, they were able to find the force and charm of nature in the rich contents of these spaces.
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Cysterska i jezuicka wersja śląskich Litanii o św. Barbarze

100%
Kossakowska-Jarosz K.
Stylistyka
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2020
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vol. 29
111-129
EN
St Barbara is a patroness saint deeply ingrained in the culture of Upper Silesia. It was chiefly the 19th century that was deciding in this respect, since the process of linking the martyr-woman to the miners’ occupational group was concluded then. The miners’ community played a significant role in the socioeconomic and identityrelated character of the region. Consequently, the cult of St Barbara started to be grafted onto this land towards the end of the 17th century, mainly as a result of founding religious fraternities under the Saint’s vocation by monastic orders already based here. The process of accretion of fraternities aiming at religiousness and piety was connected with the plan of including them in the mission of re-catholicization of Europe, which followed the Council’s of Trident decision. Monks wrote into the systemic motifs of the epoch, since as regards the action which was being run, it was the Jesuits in particular who drew on the spirit of the Baroque to a large extent. The spirit itself propagated the idea of paltriness of the earthly world, which – in consequence – led to the fact that the necessity of man’s appropriate preparation for departing to the eternity came to acquire a great significance. St Barbara, who was one of the patron saints of a good death (beside St Joseph and St Anna) at that time, by patronizing fraternities inclined towards unceasing prayers for a good death, could naturally link those all-European trends with the Christian current of the right preparation of human beings for their death. Until the mid-18th century it was only single praying congregations dedicated to St Barbara that were established here. Still, even that proved sufficient to considerably strengthen the collective dimension of the Saint’s cult. The two editions of the Silesian Litanies to St Barbara date just from that time. The slightly older one comes from the prayer book Książeczka braterska sławnego i chwalebnego […] Bractwa Świętej Panienki i chwalebnej Krystusowej Męczennice Barborki […] [The fraternal book of the famous and respectable […] Fraternity of Saint Virgin and respectable Christ’s Martyr Borborka] published in Opava in 1740 for the religious congregation which was affiliated at the Cistercian abbey in Rudy near Racibórz, whereas the other one – from the booklet entitled Przeświętne Bractwo Barbary św., Panny i Męczenniczki Krystusowej, Patronki szczęśliwej śmierci […] [The glorious Fraternity of St Barbara Holly Virgin and Christ’s Martyr, the Patroness of a happy death], published by the Jesuits in Wrocław in 1747 for the Confraternity of Tarnowskie Góry. The prayer-books and the confraternities held the canonical status, since they were approved by the Holy See. They made the basis of sources to the local prayer books and song books in the 19th century. The litanies recorded in Polish old prints differ from one another, which resulted from the spirituality of the Orders that were patrons to the individual prayer books. The distribution of invocations is different and they raise different aspects of St Barbara’s cult, too. The text of the Litany inserted in the prayer book of Tarnowskie Góry accentuates the connection of the Patroness Saint with the worship for the Holy Sacrament. Hence the names given to her such as, among others, “Glory of the Holy Wood”, “the Ministress of the Heaven’s food”, “the Preventer of eternal hunger”, the Saint “treating out of the Goblet of Salvation”, “Patroness assisting on the frightful Doomsday”. On the other hand, in the monument of Ruda, St Barbara was associated with propagation of faith. Thus, she was addressed as, for instance, “Multiplier of God’s glory”, “a giver of praise to the Holiest Trinity”, “the Lover of faith in God”, “Destroyer of idolatry”, “the Mistress of Christ’s teachings invariably sticking with God”.
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