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EN
The article is a synthetic monograph of the, so far only mentioned, copy of the Chełm icon of Mother of God, which was located in the former Orthodox Church of the Assumption of Virgin Mary in Klesztów near Chełm. Controversies concerning the dating of the preserved paint layers of the icon were considered, which was not facilitated by the ambiguous results of the last conservation studies (1993). In this context, a detailed comparative analysis of the Klesztów icon was conducted, including with two poorly-known copies of the Chełm icon of Mother of God – namely the oil painting of Podhorce collection of Wacław Rzewuski (1746) and the devotional engraving (1765), now in a private collection. Whilst reconstructing the cult of the copy of Klesztów, the relationship between Węgleńscy from Klesztów and Wacław Rzewuski, the personal attitude of the latter toward the Chełm and Klesztów icons, as well as the apotropaic function attributed in the Commonwealth of Poland not only to the original, but also to its copies, worshiped by both the faithful of the Orthodox Church and the Latins, were analysed.
PL
Artykuł jest syntetyczną monografią dotąd jedynie wzmiankowanej kopii ikony Matki Boskiej Chełmskiej, znajdującej się w dawnej cerkwi Wniebowzięcia Najświętszej Marii Panny w Klesztowie koło Chełma. Rozważano kontrowersje dotyczące datowania zachowanych warstw malarskich ikony, czego nie ułatwiają niejednoznaczne wyniki ostatnich badań konserwatorskich (1993). W tym kontekście przeprowadzono szczegółową analizę porównawczą klesztowskiej ikony, w tym z dwiema słabo znanymi kopiami ikony Matki Boskiej Chełmskiej. Chodzi o obraz olejny z podhoreckiej kolekcji Wacława Rzewuskiego (1746) oraz rycinę dewocyjną (1765), obecnie w kolekcji prywatnej. Rekonstruując kult kopii z Klesztowa, analizowano związki między Węgleńskimi z Klesztowa a Wacławem Rzewuskim, osobisty stosunek tego ostatniego do chełmskiej i klesztowskiej ikony, a także apotropaiczną funkcję przypisywaną w Rzeczypospolitej nie tylko oryginałowi, ale również jego kopiom, czczonym zarówno przez wyznawców Cerkwi, jak i Kościoła łacińskiego.
Prace Historyczne
|
2016
|
vol. 144
|
issue 1
59-82
EN
As a starting point for my considerations, I used an unknown image of the foundational couple, painted al fresco in 1772 by Gabriel Sławiński in the porch of the former Orthodox church of the Assumption of the Blessed Virgin Mary in Klesztów near Chełm. In light of the sources, the founder of the church and its furnishings was the then pantler and standard-bearer of Chełm, Łukasz Węgleński, who was portrayed together with the hitherto mysterious spouse, presumably coming from the Rulikowski family. Reconstructing Łukasz’s life, I studied the biographies of his father, Franciszek, and cousin, Wojciech Józef Longin. I analysed their two portraits preserved in Tarnów and Chełm, heretofore identified mistakenly or dated too generally. When following the connections between the three members of the Węgleński family, I accentuated the character of their religiousness as symptomatic of the religious borderland of the Commonwealth of Poland in the 18th century on the one hand, and on the other hand, their relations with Wacław Rzewuski, including the time of the coronation of the Chełm icon of Mother of God (1765). 
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