Działalność fundacyjna możnowładztwa czeskiego i jej uwarunkowania społeczne (XI-XIII wiek)

Bibliogr. s. 263-274.Agnieszka Uziębł

Monarchische und adlige Sakralstiftungen im mittelalterlichen Polen

Seit wann, nach welchen Mustern und Vorbildern, in welchen politischen und sozialen Zusammenhängen, aus welchen ideellen und materiellen Motiven haben polnische Herrscher und weltliche Große Kirchen und Klöster gestiftet, sie mit Besitz ausgestattet, ihnen Reliquien übergeben und heilige Patrone zugeschrieben? Auf diese Fragen gibt der Sammelband in 14 vom Herausgeber zusammengestellten und eingeleiteten neuesten Einzelstudien polnischer Mediävisten Antworten. Er bietet damit nicht nur einen Einblick in den aktuellen Stand der polnischen Forschung, sondern erstmals in deutscher Sprache einen Überblick über die Sakralstiftungen der piastischen Herrscher und Großen im mittelalterlichen Polen

The Coin in the Political Culture of the Middle Ages. On the Iconography of the Bohemian Deniers in the First Half of the Twelfth Century

The article is composed of three separate parts for which the common denominator is the use of the iconography of Bohemian deniers from the first half of the twelfth century. The images featured on the coins of Duke Svatopluk (1107–09), Vladislaus I (1110–25) and Soběslaus I (1125–40) constitute a point of departure for reflections on the essential components of the political culture of the Early and High Middle Ages.In contrast to existing Czech literature the author interpreted the scenes presented on the deniers of Svatopluk and Soběslaus I (Cach nos. 460, 570) as an illustration of a ritual toast raised by the duke in honour of St Wenceslaus. It probably constituted a heretofore-unknown element of an annual celebration of the martyrdom of the saint (28 September), which entailed a convention and a three-day feast attended by the ruler and the lay and ecclesiastical lords.Reflections in the second part focus on the depictions of Svatopluk, Vladislaus I and Soběslaus I (Cach nos. 460, 557, 573) in foundation scenes. The author examines the degree to which the application of a likeness of a ruler holding a model of a church reflected an actual religious foundation or the universal idea of the generosity towards the clergy. In the case of Vladislaus I and Soběslaus I the sources contain information about imposing ducal foundations, but in the case of Svatopulk there is no such correlation while the episode described by Cosmas and concerning the seizure of Church property by the duke for political reasons compels us to assume that the portrait of the ruler-founder on the coin was to obliterate the unfavourable impression produced by his conduct.The third fragment is a new interpretation of a scene featured on a denier of Soběslaus I, earlier associated with the inauguration of his reign in 1125 (Cach no. 571). In this case, the author noticed a reference to current political events from 1130–31 (chiefly the conflict involving Soběslaus and Meinhard, the bishop of Prague). The scene showing two men praying in front of a centrally located object is interpreted as an act of swearing an oath by both antagonists on the relics of St Wenceslaus, probably after the bishop was cleared of an accusation of treason during the celebrations of the day of St Wenceslaus on 28 September1131

Moneta episcopalis. Mennictwo biskupie w Europie Środkowej X–XIII w. i jego zachodnioeuropejski kontekst

Moneta episcopalis. Episcopal Minting in Central Europe and Its Western European Context Marcin R. Pauk points out that no primary sources testify to the circulation of coins emitted by ecclesiastical institutions in Hungary, whereas in Poland and Bohemia their functioning was more frequent than the modern historians are willing to admit. Contemporary historiography records very few instances of ecclesiastic minting. But this is due to a number of factors: the conviction — much to the liking of modern historians — that early–medieval Polish and Czech minting was highly centralized just like other administrational structures; the prevailing opinion that coin emissions were limited by the fact that they provided for local markets only; and finally the view that some of the produced coins could have been bracteates lacking inscriptions, thus their attribution at the present state of research is impossible.The appearance of ecclesiastical coins was due to the reception of the German example where the rulers quite often bequeathed the right to mint coins to Church institutions. This started with the last years of the Carolingian monarchs and developed under the Saxon, Salian and Hohenstaufen rulers. Its aim was to provide for the economic needs of the estates of the bishops and monasteries were market places were located, which at the same time were locations of fiscal cameras.Central Europe received this phenomenon with a certain delay. In Poland, if one disregards the difficult in interpreting 11th century denarii with the head of St. John the Baptist, attributed to the bishops of Wrocław, minting privileges and bishop coins, which resulted from these privileges, stem from the 13th century at the earliest. They can be linked with the establishment of great episcopal landed–estate complexes such as the Duchy of Nysa–Otmuchów in Silesia, the Kołobrzeg region in Western Pomerania, the Kielce region in the Diocese of Cracow, the Żnin and Łowicz complexes in the Archdiocese of Gniezno and the Krobia complex in the Diocese of Poznań. We also know of coins attributed to the minting activities of the bishops of Płock and Włocławek, the Cistercian abbeys of Jędrzejów and Wąchock, and we know a minting privilege for the Cistercians of Łekno. After the break of the 13th and 14th centuries, such minting practices can be only found in Silesia and Western Pomerania, where bishops became feudal dukes.The oldest denarii of the bishops of Prague in Bohemia with the inscription HIC DENARIUS EST EPIZ[copi] are dated at the end of the 10th century and attributed either to St. Adalbert or his successor Thiadag. Another centre of minting was the Moravian complex of episcopal estates in the vicinity of Podvína, which until the 12th century was an object of contention between the bishops of Prague and Olomouc. Marcin R. Pauk is convinced that the beginnings of minting activities there can be linked with the times when Moravia was incorporated to Bohemia, although there is an opinion that they can be traced back to the Great Moravia period.Marcin R. Pauk stresses that the production of coins by ecclesiastical institutions derived more from economic than prestigious functions, and that it provided for the needs of the episcopal estates. In the light of this opinion the hypothesis that granting of minting privileges to Church officials was aimed at assisting the financing of monumental ecclesiastic constructions seems to miss the point.Moneta episcopalis. Episcopal Minting in Central Europe and Its Western European Context Marcin R. Pauk points out that no primary sources testify to the circulation of coins emitted by ecclesiastical institutions in Hungary, whereas in Poland and Bohemia their functioning was more frequent than the modern historians are willing to admit. Contemporary historiography records very few instances of ecclesiastic minting. But this is due to a number of factors: the conviction — much to the liking of modern historians — that early–medieval Polish and Czech minting was highly centralized just like other administrational structures; the prevailing opinion that coin emissions were limited by the fact that they provided for local markets only; and finally the view that some of the produced coins could have been bracteates lacking inscriptions, thus their attribution at the present state of research is impossible.The appearance of ecclesiastical coins was due to the reception of the German example where the rulers quite often bequeathed the right to mint coins to Church institutions. This started with the last years of the Carolingian monarchs and developed under the Saxon, Salian and Hohenstaufen rulers. Its aim was to provide for the economic needs of the estates of the bishops and monasteries were market places were located, which at the same time were locations of fiscal cameras.Central Europe received this phenomenon with a certain delay. In Poland, if one disregards the difficult in interpreting 11th century denarii with the head of St. John the Baptist, attributed to the bishops of Wrocław, minting privileges and bishop coins, which resulted from these privileges, stem from the 13th century at the earliest. They can be linked with the establishment of great episcopal landed–estate complexes such as the Duchy of Nysa–Otmuchów in Silesia, the Kołobrzeg region in Western Pomerania, the Kielce region in the Diocese of Cracow, the Żnin and Łowicz complexes in the Archdiocese of Gniezno and the Krobia complex in the Diocese of Poznań. We also know of coins attributed to the minting activities of the bishops of Płock and Włocławek, the Cistercian abbeys of Jędrzejów and Wąchock, and we know a minting privilege for the Cistercians of Łekno. After the break of the 13th and 14th centuries, such minting practices can be only found in Silesia and Western Pomerania, where bishops became feudal dukes.The oldest denarii of the bishops of Prague in Bohemia with the inscription HIC DENARIUS EST EPIZ[copi] are dated at the end of the 10th century and attributed either to St. Adalbert or his successor Thiadag. Another centre of minting was the Moravian complex of episcopal estates in the vicinity of Podvína, which until the 12th century was an object of contention between the bishops of Prague and Olomouc. Marcin R. Pauk is convinced that the beginnings of minting activities there can be linked with the times when Moravia was incorporated to Bohemia, although there is an opinion that they can be traced back to the Great Moravia period.Marcin R. Pauk stresses that the production of coins by ecclesiastical institutions derived more from economic than prestigious functions, and that it provided for the needs of the episcopal estates. In the light of this opinion the hypothesis that granting of minting privileges to Church officials was aimed at assisting the financing of monumental ecclesiastic constructions seems to miss the point