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Sacrum a ideologia władzy królewskiej pierwszych Piastów

100%
Dalewski Z.
Historia Slavorum Occidentis
|
2017
|
issue 3 (14)
43-57
EN
The editor of the dedicatory letter attached to the book of rites offered by Matilda of Swabia to Mieszko II presented the Polish king as the ruler, who was elevated to royal dignity by God himself and who focused his attention primarily on the fulfilment of religious duties. He watched over proper God worship and was concerned about the salvation of his subjects. The portrayal of Mieszko II’s rule emerging from Matilda’s letter goes perfectly in line with the concept of royal authority developed in the Ottoman period. It placed the ruler, distinguished by royal anointing, in the spiritual sphere and conferred the sacred dimension to his royal power. There is no doubt that the editor of the letter did not merely refer to the notions of royal authority typical exclusively of the political culture of the Holy Roman Empire, but also directly brought up the ideological programmes formulated at the Piast court, which depicted the power exercised by the Polish rulers in sacred terms.
2

Problem świętości władców we wczesnym i pełnym średniowieczu - przypadek polski na tle środkowoeuropejskim

100%
Pac G.
Historia Slavorum Occidentis
|
2016
|
issue 2(11)
90-121
EN
The text looks at the issue of the sanctity of the rulers, especially non-martyrs, in Latin Europe in the Early and High Middle Ages. The starting point for the discussion is a frequently asked question about the reasons for the lack of such a phenomenon in Poland. The analysis of narrative and archaeological sources has detected no worship of the fi rst Polish rulers – Mieszko I and Bolesław the Brave. The paper examines whether the absence of the cult of saint kings in Poland was in fact unusual. The author comes to the conclusion that the religious cult of rulers-confessors was in fact a rare phenomenon in medieval Europe, most probably due to the diffi culties in linking the king’s role with the standards of holiness applicable in the period.
3
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Początki polskiego mennictwa w świetle nowszych badań

100%
Suchodolski S.
Slavia Antiqua: rocznik poświęcony starożytnościom słowiańskim
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2019
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issue 60
192-219
EN
The author updates the knowledge of the origins of coinage in Poland in the late 10th and the early 11th centuries. This is possible owing to new coin finds and new research methods, predominantly discoveries of new die-links. In the conclusions, the author states that coin minting in Poland was not initiated by duke Mieszko I (approx. 962-992) but his son Bolesław the Brave (992-1025). The early coinage was more intense than historians used to think, and more diverse. One mint used, simultaneously, dies with correct legends and dies ineptly copying foreign patterns. The coins were used for manifestation and economic purposes alike. They accounted for a small proportion of the prevailing foreign coins in circulation.
4
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Przemyślidzi między Henrykiem II a Bolesławem Chrobrym, czyli o okolicznościach, które zapoczątkowały zależność lenną czeskich książąt od władców Rzeszy

67%
Sobiesiak J.
Historia Slavorum Occidentis
|
2019
|
issue 3 (22)
44-62
EN
The goal of this article is to indicate the political circumstances which led to the Czech king’s assumption of the Prague throne as an oath of fealty to the ruler of the Reich. The article discusses the political situation in the late 10th and the early 11th centuries: the weakness of Bohemia following the death of Boleslaus II, the power of Bolesław the Brave and the circumstances accompanying his occupation of Prague together with king Henry II’s interference in Czech affairs.
5
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A.D. 966. Chrzest księcia Mieszka. Dylematy naukowe i znaczenie tego aktu dla przemian kulturowych na ziemiach polskich. Zagadnienia wybrane

34%
Wyrwa A. M.
Studia Lednickie
|
2016
|
vol. 15
19-72
EN
This paper provides a general overview of selected sources and ideas functioning in Polish historiography on the baptism of Duke Mieszko I and the early stages of the Christianization of the Polish lands. The issue has long been debated by historians specialising in different fields, and new hypotheses and interpretations are still formulated. As part of this unfinished discussion, this paper seeks to make some general comments on some of the most lively discussed questions. Understandably, the hypotheses presented in the paper do not unravel all the mysteries and issues are still pending further research. The baptism of Duke Mieszko I, and thus the symbolic baptism of Poland, coincided with a moment of an intense expansion of Christianity in Europe (Fig. 1). Regardless of its religious, political and cultural significance for the next generations of rulers, nobles, prelates, chroniclers, historians, writers, artists and many others, the baptism has always been a great inspiration for various creative undertakings. The origins of historical reflections on this act can be found, e.g., in the chronicles of Thietmar or Gallus Anonymous. The latter rendered the events of this Holy Saturday of 966 in a very colourful and symbolic way, approximately 150 years later. In his chronicle, Gallus Anonymous noted, e.g., that just as Duke Mieszko was healed from blindness as a child, so having married a Bohemian Duchess Dobrawa, Mieszko — as a prudent and foresighted ruler — accepted baptism. The baptism freed him and his subjects from the blindness and darkness of paganism, giving them in return the clarity and truthfulness of the new faith. Although the very act, its exact date and location, as well as its cultural and civilization- bearing role are still subjects of heated debate among historians specialising in various fields, there is no doubt that it marked the beginning of a new phase in the connection between the Polish lands and the European cultural circle. At first, the process of Christianization involved merely a small circle of the society. The establishment of Christianity in the whole area of Poland was a very long process, characterised by varying dynamics and completed — using a variety of means — not earlier than at the end of the thirteenth century. Nevertheless, Mieszko I’s baptism inscribed our lands into the circle of Christian Europe in perpetuity. What did the adoption of Christianity mean for Poland? Through the introduction of the Christian faith, regardless of its initial kinks (in the 1030s), the Church strengthened the position of the ruler, offered him a divine legitimacy and made him an equal partner in the family of the Christian rulers of Europe. Christianity introduced also new, previously unknown cultural elements. These were, for example: — a new concept of God, the world and the place of humans within it; — the opening of expanded international contacts in the secular and ecclesiastical sphere; — bringing religious orders, such as the Benedictines, later Cistercians, Canons Regular, mendicant orders and others. These, as in Europe, actively participated in the shaping of the new economic and cultural image of the Polish lands, irrespective of their spiritual duties; —Latin, a universal language and alphabet associated with the circle of the clergy, and the princely chancellery; — a new way of measuring time (a calendar and related holidays and liturgical celebrations); — the inclusion of Christian symbols into the native cultural space, including the symbolism of colours, signs and gestures, the symbols of the natural world, etc.; — scriptoria, book and wall painting; — various worship and liturgy-related objects, such as, e.g., frescoes, the statues of saints and patron saints, reliquary boxes, liturgical combs, signs of episcopal dignity, patens, chalices, bowls, crosses, bells, suspended canopy lighting, etc.; — new architecture, and canons of style and workshops (the mastery of stone processing, techniques of construction and the preparation of mortars and mosaics); — inhumation took over from cremation as the dominant burial rite, etc. And other things. Slowly but consequently, these elements replaced and sometimes demolished the hitherto prevailing way of perceiving and ordering the world and its evaluation. Therefore, there is no exaggeration in the statements of the ‘revolutionary’ nature of the new faith formulated by scholars. Due to the enigmatic nature of the written sources and an unsatisfactory state of knowledge of, e.g., the earliest architecture related to the Christianization of the Polish lands (especially its more precise chronology), some issues addressed in this paper remain unresolved. However, despite many shortcomings and unexplained hypotheses, there is no doubt that an area in Europe, which since c.1000 came to be called Polonia, became permanently linked to the European Christianitas in the second half of the tenth century. All this started in 966, following previous preparations, due to Duke Mieszko I of the Piast dynasty.
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