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Měšek nebo Dago, Dobrava nebo Doubravka – jména prvního polského vladce a jeho české manželky

100%
Balowski M.
Bohemistyka
|
2019
|
issue 2
181-193
EN
The author analyzes the names Mieszko and Dąbrówka / Doubravka in Polish and Czech historical sources. He also refers to contemporary linguistic research, which questions the existence of the name Mieczysław in the tenth century, and also the name Dąbrówka as the Polish form of the Czech name Doubravka. While the second one is certified in Czech texts and was used in the 10th century at the Czech court, the first is known only from the records of the first Polish chronicles. It is not confirmed by any earlier Latin or German chronicles or other documents from that period.
CS
Autor analyzuje jména Mieszko a Dąbrówka/Doubravka v polských a českých historických pramenech. Odkazuje také na současné lingvistické studie, které zpochybňují existenci jména Mieczysław v desátém století a také jména Dąbrówka jako polské podoby českého jména Doubravka. Zatímco druhé je uváděno v českých textech a bylo použito v 10. století u českého knížecího dvora, první je známo pouze z prvních polských kronik. Není potvrzeno staršími latinskými nebo německými kronikami nebo jinými dokumenty z tohoto období.
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Narzeczona Dobrawa i nawracanie księcia Mieszka (aspekty genealogiczne, polityczne i transformacyjne)

71%
Vaníček V.
Historia Slavorum Occidentis
|
2024
|
issue 2(41)
71-103
EN
The marriage of Princess Doubravka to Prince Mieszko I is a specific example of acculturation in Central-Eastern Europe when Christianity came from Bohemia. It was striving to emancipate its own diocese, further east, to emerging Poland. The study first addresses the genealogical issues of Bolesław I the Braves family and considers the identification of Doubravkas mother (Biagota?, Slavníkovci?). The impulse for the Christianisation of Poland was Prince Mieszkos defeat in 963; he needed military allies while a certain crisis of identity could have arosen („culture shock” – the disfavour of ethnic „daemons”). In his chronicle, Thietmar of Merseburg rather obscured the information about the marriage, through a certain bias against Mieszko, and especially towards his son Bolesław. The baptism took place before the diocese was established; it was a cultural transfer „from court to court”, from Prague to Poznań, perhaps due to the similarities between the Czech and Polish dynastic traditions. The goals of Mieszkos marriage were achieved in 967 (victory of the combined Polish-Bohemian army over Wichmann, birth of Mieszkos son Bolesław).
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