Search results

1

Sacrum dynastie Přemyslovců na počátku středověku (od Přemysla Oráče k svatému Václavu)

100%

Vaníček V.

Historia Slavorum Occidentis

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2016

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issue 2(11)

30-63

EN

From the very beginning of the Middle Ages, the Czech Lands and the Přemyslids dynasty acquired a dualistic form of identity. A more original element is a ’pagan’ one and derives from the holy marriage of Přemysl the Ploughman and Libuše, the Purveyor of Justice, Prophetess and Princess. This duality has numerous analogies such as that the aim of the kings’ rule is ‘peace and a year of plenty’. Even though Přemysl is designated a ‘Ploughman‘, he only ploughs on a small area of land, where he ritually ensures a good harvest. Because (as his name in Czech suggests) he also ‘thought up‘ laws for the previously savage Czechs, he also personifies a figure fulfilling the so-called social function (according to Dumézil). A military function may be absent here but it is present in the tale of the war with the Lučané. As the hagiographer Kristián shows, Saint Wenceslas (died 935) personifies the Christian transformation of this tale and is the preserver of ‘the peace‘ in the sense of justice (as our intercessor before God).

2

The Christianization of Middle-Eastern Europe by the Byzantine Church

100%

Mironowicz A.

Latopisy Akademii Supraskiej

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2011

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vol. Kościół prawosławny na Bałkanach i w Polsce – wzajemne relacje oraz wspólna tradycja

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issue 2

9-26

3

Let’s Write a Better Book about Mieszko I!

88%

Pac G.

Kwartalnik Historyczny

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2017

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vol. 124

PL

The paper is a critical review of Przemysław Urbańczyk’s monograph on Mieszko I, but rather than being a systematic discussion of the whole work, it focuses on those issues discussed in the book, which concern the relations between archaeology and history. Fragments basing exclusively on archaeological research are considered the most valuable by the author, whereas he is more critical about those parts which are based on the on interpretation of written sources. He postulates that such works, relating to both archaeology and history, should be created in close cooperation between representatives of both disciplines.

4

Kult świętych a zwycięstwa militarne pierwszych Piastów (od X do początków XIII w.)

88%

Juzepczuk M.

Saeculum Christianum. Pismo Historyczne

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2018

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vol. XXV

63-76

EN

Summary The aim of this article is to proceed the analysis of the meaning of saints’ and relics’ cult in the military victories of the Piasts, from the 10th to the beginnings of the 13th century. To create a solid political community in Christian Europe it was crucial for a ruler to assure the saints’ protection and convince the subjects about their favorable intercession. The stories about the miracles beneficial for the Piasts shows to themselves and to their subjects that the rulers were chosen by God, who approves their proceedings. The Piasts became beneficiaries of the miracles due to the proper worshipping of the saints and their relics and in response to their Christianization activity. Using the descriptions of the saints’ miraculous support in battles in the texts written for the Piasts as an argument legitimizing and sacralizing their rule is a sign of the early reception and understanding the role of the cult of saints in the ideology of power.

5

Czy stosowano przemoc podczas pokojowych misji chrystianizacyjnych? Kilka uwag o misjach chrystianizacyjnych w strefie bałtyckiej

88%

Ščavinskas M.

Zapiski Historyczne

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2013

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vol. 78

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issue 1

7-30

EN

The article analyses how sword evangelization (military/coercive Mission) is understood in historiography and the forms of compulsion employed in the so called peaceful Christian missions. Two forms of compulsion are distinguished – social, implemented by the "own" ruler towards his subjects, and political, imposed by the conqueror. However, the fact that on certain occasions the missionaries employed both – social and political forms of compulsion, was also taken into consideration. On the other hand the analysis has revealed that peaceful missions, as they have been perceived in historiography, contained certain forms of compulsion defined by the term “social compulsion”. Thus the logical question arises: what kind of missions can be qualifi ed as military/coercive, which in historiography are most frequently named Schwertmission?

6

Kult Trzygława w Szczecinie lat 20. XII stulecia. Między monolatrią a „dwuwiarą”

87%

Rosik S.

Slavia Antiqua: rocznik poświęcony starożytnościom słowiańskim

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2019

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issue 60

95-106

EN

The cult of Triglav in the Polabian-Pomeranian territory in the 12th century confirms an evolution of the religious system of the local Slavic communities towards monolatry, largely affected by confrontation as well as a cultural dialogue with the Christian culture. At first, at the time of the Pomeranian missions of Saint Otto of Bamberg in the 1120s, attempts at suppressing the cult did not bring about long-term effects. However, a wave of the so-called pagan reaction led to some sort of a compromise made in Szczecin, leading to official coexistence of the cult of Triglav and the newly introduced cult of Jesus Christ. From the point of view of mythology, the competences of the two divine figures turn out to be convergent and universal, yet still, as part of the Szczecin “religious dualism”, no attempt was made to identify them (following the rule of interpretatio Slavica of the elements of Christianity). The belief in the autonomy of Triglav and Christ (“A German God”) was confirmed in Szczecin in the course of Otto’s evangelization which resulted in a Christian community in the city. The phenomenon of syncretism, present there until Otto’s second mission (1128), was therefore an attempt at maintaining unity in a religiously divided society following the first mission of the Apostle of Pomeranians (1124-1125).

7

Burials with Buckets in Early Medieval Poland: A Pagan or Christian Custom?

75%

Kurasiński T.

Analecta Archaeologica Ressoviensia

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2015

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vol. 10

137–198

EN

This paper examines the custom of burying the dead with buckets in the context of ideological and religious changes in early medieval Poland. The corpus of sources for this study includes around 350 vessels discovered at over 100 cemeteries. Because Christianization of funerary practices was a multifaceted and long-term process, in which the gradual introduction of Christian motifs led to elimination or adaptation of pagan rites, it is difficult to determine whether a particular object deposited in the grave was regarded as purely “Christian” or “pagan”. This problem also relates to buckets. It seems that buckets were placed in graves as part of the so-called cult of the dead, a practice which was expressed through feasts that involved both the living and the dead. Buckets were filled with liquids and food with the intention to facilitate the journey to the Otherworld and to protect the living against the undesired return of the deceased. Burials with buckets, therefore, may have aroused concerns among the clergy and could have been regarded as practices associated with pagan traditions that deviated considerably from Christian norms and newly introduced funerary customs.

8

Mesco dux Polonie baptizatur – wejście władztwa piastowskiego do Respublica Christiana

65%

Dobosz J.

Poznańskie Studia Slawistyczne

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2016

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issue 10

EN

The article refers to the religious and cultural turning point that took place in the Piast state due to the act of accepting Christianity by the prince Mieszko I (who died in 992) in 966. These issues are presented from the view-point of a controversial interpretation regarding the source foundation and literature, number of which has increased over the decades. The baptism of the historically first Polish ruler was preceded by his marriage with the Czech princess Dobrava (who died in 977), which resulted in the alliance with the Přemyslid monarchy and in the growing connections with Germany along with the conflicts with the Veleti. The consequence of the 966 year’s events was the initiating of the Christianization processes in the whole state of the Piasts and its gradual accessing to the circle of Latin culture. In effect, the grounds for the institutional Church were formed, and the Polish aspirations for being a member of Western culture, which have lasted for all the centuries, were established.

9

Trudności w chrystianizacji państwa wczesnopiastowskiego w świetle świadectw archeologicznych

63%

Urbańczyk P.

Historia Slavorum Occidentis

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2022

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issue 1 (32)

13-30

EN

Christianization of the Early Piast state was a difficult and long process which gained momentum during the reign of Boleslav Chrobry. Archaeological evidence for this process includes syncretic behavior typical of periods of an enforced religious change.

10

Wczesnośredniowieczne bursztynowe krzyżyki z terenu Pomorza na tle porównawczym. Materiały i problemy interpretacyjne

63%

Szczepanik P.

Przegląd Archeologiczny

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2023

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vol. 71

271-299

EN

This paper presents early medieval amber cross pendants that display a great degree of diversity not only concerning form and morphology but also with regard to chronology and – as we assume – functionality, with the pendants examined herein sharing one common denominator: the raw material from which are made. This paper analyses amber artefacts discovered in Pomerania, shown in a broad comparative context. Thus, the research objectives undertaken are twofold: first, to present the sources of the relevant materials, which are formally, chronologically, and contextually diverse, and second, to point out the main interpretative problems relating to the possibility of deciphering their original meanings and functions.

11

Chrystianizacja Słowian połabskich

62%

Sprutta J.

Annales Missiologici Posnanienses

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2020

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vol. 1

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issue 25

23-34

EN

The Polabian Slavs were the last refuge of paganism in the Slavic region. They survived until 1168, because then Rugen, the last pagan bastion of the Slavs after the destruction of Radgosc, was conquered by Waldemar I, king of Denmark. The Polabian Slavs put up the longest resistance to Christianization, seeing it as a threat to their identity, nationality and tradition, of which the pagan cult was an important part. Even in 1147 a crusade was organized against the pagan Polabians, for which St. Bernard of Clairvaux called. The world of pagan Slavs ended with the moment of fall of Rügen and its Arkona, which became the centre of Slavic pagan cult after Radogosc. Two or three centuries later, Polabian Slavs were germanized, losing their nationality and thus becoming the part of Germany.

12

Relacja o słowiańskich Rugianach w średniowiecznych kronikach Helmolda i Saxo Gramatyka

51%

Galas I.

Przegląd Nauk Historycznych

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2020

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vol. 19

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issue 1

203-214

EN

The Rani, a west Slavic tribe based on the island of Rugen, built an empire existing until 12th century. In 1168 Rani were defeated by Danish king Valdemar I, resulting in the conversion of the tribe to Christianity. The Chronica Slavorum by Helmoldus and Gesta Danorum by Saxo Grammaticus are quite commonly quoted sources in the debate concerning Slavic paganism and the attempts of its Christianization. What constitutes high-value Helmoldus’ and Saxo’s works is the fact that the chronicles are an essential and primary sources when it comes to the history of the Polabian tribes – their territories and their neighboring peoples. It is also a vital link in the account of the course of Christianization on the Polabian territory. After the invasion of The Danish king Valdemar I the pagan temple, situated on the island, was destroyed and both the territorial and religious autonomy of the Rani ended. At the tip of Arkona in recent centuries, the cliffs have collapsed into the sea and the chronicles still remain as witnesses of the Slavic history of Rugen.

PL

Rugianie, zachodniosłowiańskie plemię zamieszkujące wyspę Rugię, utrzymali znaczącą, niezależną od ekspansywnych Niemiec i Danii pozycję aż do XII w. Wówczas Rugia została podbita przez duńskiego króla Waldemara, co nieodłącznie wiązało się z przyjęciem przez pogańskich Rugian chrześcijaństwa. Kroniki Helmolda i Saxo Gramatyka są powszechnie cytowanymi źródłami w rozważaniach dotyczących słowiańskiego pogaństwa i procesu chrystianizacji plemion słowiańskich. To, co stanowi o dużej wartości obu kronik, mimo subiektywnych ocen dokonywanych przez samych autorów, to zakres ich wiedzy na temat połabskich plemion, w tym Rugian – ich znaczenia wśród innych Słowian, roli kapłanów, wyglądu czczonego wśród nich bóstwa. Przede wszystkim jednak kronikarze szczegółowo opisali podbój Rugii przez Duńczyków, co skutkowało przeorganizowaniem władzy na wyspie i umożliwiło rozwój chrześcijaństwa. Jak dotąd tytułowe kroniki pozostają głównymi świadectwami tych wydarzeń.

13

Arystoteles i Biblia pod mezoamerykańskim dachem. Chrystianizacja przez asymilację aspektów wierzeń i dziejów nahua w narracji „Historia ecclesiástica indiana” Jerónimo de Mendiety (1525-1604)

51%

Wojtczak I.

Studia Europaea Gnesnensia

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2023

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issue 25

29-57

EN

The paper examines the use of important themes from the Nahua prehispanic tradition-the story of legendary Toltec monarch-priest Ce Acatl Topiltzin-as well as the huehuetlahtolli speeches, in a vision which the Franciscan friar Jerónimo de Mendieta (1525-1604) unfolds in his work „Historia eclesiástica indiana”. The monk’s approach is compared with the writings of other colonial ecclesiastic authors. Mendieta and Sahagún take advantage of certain substantive analogies between the native religion and the European classical and Christian themes in order to create a new colonial narrative about the Nahuan past and the contemporary realities of the indigenous people. Although Mendieta does not employ such complex and elaborate references to Graeco-Roman mythology as Sahagún, the author of „Historia ecclesiástica” formulates his vision in a similar fashion, taking the themes in question out of the native context and using the story of Ce Acatl as well as the huehuetlahtolli speeches to demonstrate the ancient provenance of the Nahua civilization and show that their immanent values are comparable with Christian ones.

14

Диглосія вірувань у гуцульській колядковій традиції

51%

Луцюк М.

Studia Ucrainica Varsoviensia

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2019

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vol. 7

85-95

PL

In the article the problem of diglossia in the Christmas carol of Hutsuls based on the interaction of Christian and heathen elements is discussed. The sources of the study are the texts of the Christmas carol which were recorded in the village of Kryvorivnia (Verkhovyna district, Ivano-Frankivsk region). These texts are analyzed in a diachronic section: the phenomena of Christianization and dual-faith and their implementation in the Christmas carol tradition of Hutsuls are considered. Based on the content and formal analysis of the text of the Christmas carol, the main motifs and images are singled out. It is emphasized that in these motifs and images of diglossia features are realized. The article outlines the main ideological principles, embodied in Christmas carols, and analyzes the main thematic features of the calendar ritual folklore of a winter cycle. The diﬀ erentiation of terminology, content and formal features of church carols and carols was also conducted. Based on the results of the content analysis of the text content of the carolytic tradition, its main functions are determined. The conclusions state that the modern Christmas carol tradition of Hutsuls reveals a syncretic completion, which combines Christian and pagan elements, and diglossia features most often appear on the content level. Descriptive and comparative methods, as well as elements of discourse analysis, were used for the study.

15

The Catholic-National Cauldron

45%

Macocha D.

Studia Litteraria et Historica

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2021

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issue 10

PL

Niniejszy list jest odpowiedzią Dominiki Macochy na dyskusję redakcyjną opublikowaną w numerze 9 (2020) „Studia Litteraria et Historica”, w której udział wzięli Elżbieta Janicka, Konrad Matyjaszek, Xawery Stańczyk, Katrin Stoll i Anna Zawadzka. Dyskusja poświęcona była pracy video-rzeźbiarskiej Dominiki Macochy pt. 50°31’29.7”N 22°46’39.1”E, 50°30’56.2”N 22°46’01.0”E, 50°30’41.0”N 22°45’49.5”E. Dyskusja ta skłoniła artystkę do spojrzenia na swoją pracę z nowej, krytycznej perspektywy oraz do sprecyzowania kwestii podniesionych przez dyskutantów. List Dominiki Macochy jest także świadectwem jej zaangażowania w sprawy lokalnej społeczności, żyjącej do dziś w cieniu Polaków, którzy z własnej inicjatywy mordowali Żydów w czasie Zagłady. Macocha opisuje współczesne wysiłki poszczególnych aktorów sytuacji, w tym gminy Biłgoraj, podejmowane w celu ukrycia historycznego faktu mordowania Żydów przez członków lokalnej społeczności. List zamyka refleksja na temat odpowiedzialności artystki wobec faktu, że głęboka zmiana systemu symbolicznego jeszcze się nie dokonała.

EN

This letter is a response by Dominika Macocha to the discussion between Elżbieta Janicka, Konrad Matyjaszek, Xawery Stańczyk, Katrin Stoll and Anna Zawadzka about her video-sculptural installation work “50°31’29.7”N 22°46’39.1”E, 50°30’56.2”N 22°46’01.0”E, 50°30’41.0”N 22°45’49.5”E” published in Studia Litteraria et Historica 9 (2020). The discussion has enabled the artist to look at her work from a new perspective, to reflect on it in a critical way and to clarify central issues raised by the discussants. The letter is a testimony to the artist’s engagement with the local community which until today lives in the shadow of those Poles who, on their own initiative, murdered Jews during the Shoah. Macocha reveals the current efforts undertaken by several actors, among them the community of Bilgoraj, to cover up the historical fact of the murder of Jews carried out by members of the local population. The letter closes with a reflection on the responsibility of the artist in view of the fact that a revolution of the symbolic system has not yet occurred.

16

Zwischen Lausitzer Bergland und dem Spreewald. Das kleinste slawische Volk der Sorben/Wenden

23%

Trepte H.-C.

Orbis Linguarum

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2018

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issue 52

177-201

EN

Spreewald Forest. (On) The Smallest Slavonic People – The Sorbs and Wends Upper and Lower Lusatia with mountains in the Southern border region with the Czech Republic (Bohemia) and the natural and cultural water landscapes of the Spreewald Forest are the native lands of the Slavonic Sorbs and Wends with a unique history, language, and culture. The ancestor of the Sorbs and Wends came here in the 6th century, and both peoples are closely related to their Western Slavonic brethren, the Czechs and Poles. In their complicated history they had to experience persecution, assimilation, and displacement, language prohibition, deportation, and even extermination included. In their home regions the Sorbs have the right to speak Sorabian/Wendish today, in public, at school, and at court as well. The increasing industrialization provokes more and more calls and activities for the preservation of the unique scenery, and language and culture of the Sorbian minority. The maintenance of the rich culture, customs and traditions of the Sorbs and Wends was and is still an important aspect for their future existence, and self-preservation. They are kept alive in many regions, across language and cultural barriers. General knowledge on this ethnic and cultural minority is in Germany often reduced to customs and mere folklore. Although many Sorbs and Wends are Christians today, most of their cultural heritage, customs and legends are of pagan-originated, a challenging, and interesting offer. The rich culture, lively customs and traditions make the bilingual region a unique, interesting, and attractive place for many visitors that can experience a lot in the triangle border region of Saxony, Bohemia, and Silesia. They may follow the ancient trade route Via Regia as well as the holy route Via Sacra connecting the Lusatia region with important historic and cultural destinations in Poland and the Czech Republic. Interested guest may experience traditions alive, for instance they might follow the traces of Krabat, also called the “Wendish Faust” and main character of the most popular Sorabian/Wendish legend coming from this area. Traditions are part of a well-preserved history and cultural heritage, and they are an integrating practice in modern life of this region, and in policy, too.

Refine search results

Sacrum dynastie Přemyslovců na počátku středověku (od Přemysla Oráče k svatému Václavu)

The Christianization of Middle-Eastern Europe by the Byzantine Church

Let’s Write a Better Book about Mieszko I!

Kult świętych a zwycięstwa militarne pierwszych Piastów (od X do początków XIII w.)

Czy stosowano przemoc podczas pokojowych misji chrystianizacyjnych? Kilka uwag o misjach chrystianizacyjnych w strefie bałtyckiej

Kult Trzygława w Szczecinie lat 20. XII stulecia. Między monolatrią a „dwuwiarą”

Burials with Buckets in Early Medieval Poland: A Pagan or Christian Custom?

Mesco dux Polonie baptizatur – wejście władztwa piastowskiego do Respublica Christiana

Trudności w chrystianizacji państwa wczesnopiastowskiego w świetle świadectw archeologicznych

Wczesnośredniowieczne bursztynowe krzyżyki z terenu Pomorza na tle porównawczym. Materiały i problemy interpretacyjne

Chrystianizacja Słowian połabskich

Relacja o słowiańskich Rugianach w średniowiecznych kronikach Helmolda i Saxo Gramatyka

Arystoteles i Biblia pod mezoamerykańskim dachem. Chrystianizacja przez asymilację aspektów wierzeń i dziejów nahua w narracji „Historia ecclesiástica indiana” Jerónimo de Mendiety (1525-1604)

Диглосія вірувань у гуцульській колядковій традиції

The Catholic-National Cauldron

Zwischen Lausitzer Bergland und dem Spreewald. Das kleinste slawische Volk der Sorben/Wenden