Boleslaw III the Wrymouth

The text concerns the results of recent research into the origins of recoinage in Poland. The first information about any kind of a tax in that state dates back to the 1170s, but this undoubtedly refers to the periodic and developed system of exchange. As such, its origins had to be earlier. In previous studies, it is Bolesław III the Wrymouth who has been established as the first Polish ruler to implement recoinage. The newest, detailed research proved that on the basis of the currently available data base, we can confirm this concept. But at the same time we have to move the time at which such an event occurred forward in time, because Wrymouth did not in fact start recoinage right at the beginning of his reign, but rather did so later.

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Two lists of crusaders, dating from 1196 to 1201, survive in Canterbury Cathedral Archives. This article examines the list of Lincolnshire crusaders and the conduct of the inquiry established to discover those backsliding on their vows. Particular attention is paid to the palaeography and dating of the list, and the context in which it was compiled, thus providing a new appraisal of its contents. Based on the testimonies, the article concludes that the list was compiled in the 1196 inquiry. To provide wider access to the document, a new diplomatic transcription is included along with English translation and historical notes.

A chegada do pensamento cristão nas regiões da Europa central eslava ocorre por volta do final do século X. Adveio com a chegada nessas áreas de missionários e colonos vindos do Sacro Império e do mundo bizantino. A cristianização das tribos e o surgimento das proto-monarquias aconteceram entre os séculos X a XIII, em paralelo com a solidificação das primeiras dinastias reais. Mudança que foi a forma externa da construção de uma cultura e civilização cristã nova - existe no fundo dessa restruturação do pode o nascimento de culturas totalmente inéditas - as quais vão tender em certas áreas ao pensamento oriental cristão e em outras ao pensamento ocidental. O caso da região dos polanos (futuros poloneses) é marcado por uma forte ação interna que solidifica o pensamento cristão latino em confronto com a expansão da vertente oriental do cristianismo entre outros eslavos. Tal fenômeno é realizado intelectualmente via dois objetos culturais elaborados durante ascensão da dinastia dos Piastes. São estes as duas primeiras crônicas medievais polonesas as quais criaram uma tradição e uma cultura atreladas ao mundo latino ocidental. Os autores são Galo Anônimo (Gesta principium Polonorum) e Mestre Wicenty Kadłubek (Regnum et principium Poloniae) os dois autores  são parte importante  dessa síntese cultural que afastou os polanos do pensamento oriental. Também desempenharam essas obras um papel importante na solidificação politica interna e externa do reino nascentes polano dos Piastes do século XII/XIII.

The medieval literature is a importante  history sources for understanding the way sociaties create their own political perpective as well as theirs cultural view. The imagery and identity of medieval people were recorded in these texts. These texts were one the intellectual bases for the development of future concepts of National Monarchy and finally the Modern State. The Greco-Latin figures were used by many medievais authors for building their texts. Among the Slavs, their first royal writers also were used it to tell the story of their commitents. This article aim to exposed the way and the possible reasons for such classical figures separate in time and space were mentioned in Poland medieval sources. Magister Wicenty aggregated classical knowledge and middle ages studied  to its polano slav context of the XIII. And he was practically a disciple of the first polish medieval chronicler, Galo Anonymous, the author of the Regnum Poloniae et principium could developed the subjects were covered by its pre-decessor,transformed these a Universal History . However , a Universal History,  which builds a political culture and same time a monarchi culture for this slavs lands. The classic history were transposed to slav world, characters like Alexander the Great was used by legitimate  the existence of the Polish kingdom, provide it a antique which political society needed to consol-idate their status and create their own identity

* This article is based on a paper of the same title which was presented at the international scientific conference Sapientia aedificavit sibi domum (Malbork, 15-17 November 2019), organised by the Malbork Castle Museum. marek SmolińSki 192 phase is marked by the Teutonic Knights taking over the Neumark, which was pawned to them by Sigismund of Luxembourg. The Hospitallers also possessed wealthy endowments in this region, having inherited from the Order of Knights Templar, which had ultimately been dissolved in 1312. Both phases offer plenty of interesting issues to discuss, but it would be difficult to cover them all in one article. This is because of the different circumstances that led to the Teutonic Order's acquisition of the two aforementioned territories. There are also evident differences in the wealth and political status of the knights (or even in the case of Neumark, the social elite subordinate to the Teutonic Order) who supported the Hospitallers' local houses. The Knights of St John also took a different stance on the Teutonic Order's policy towards the Kingdom of Poland. For this reason, the main focus of this article are the relations between Pomerelian Hospitallers and the supreme power in the land, which since 1308/1309 had been the Teutonic Order. It should be noted that individual aspects of mutual relations between the two orders in Pomerania, or more broadly in the Ordensstaat, can be found in works on the Hospitallers and their houses written

The paper offers a portray of the Polish state poised in the mid-twelfth century between the East and the West, i.e., Rus, fragmented into principalities, and two mighty powers of medieval Europe, the Holy Roman Empire and the papacy, respectively. This paper was partly delivered at the Fourth Congress of Polish Medievalists in 2011. The text has never been published as a research paper, yet some statements fi rst appeared in my book Bolesław IV Kędzierzawy-książę Mazowsza i princeps [Bolesław IV the Curly-Duke of Mazovia and High Duke of Poland] 1. Commonly employed by historians and other scholar, the expression 'Poland between East and West' carries a period-specifi c meaning in a given context. Poland of the sons of Bolesław III Wrymouth was a state of separate, yet cooperating principalities, often standing shoulder to shoulder against the powers of the East and the West. At the time, the East stood for Rus, long-fragmented into principalities, while the West saw the dominance of two most important powers of medieval Europe-the Holy Roman 1 M. Biniaś-Szkopek, Bolesław IV Kędzierzawy-książę Mazowsza i princeps, Poznań 2009; cf. the revised edition of the book, Bolesław Kędzierzawy, Poznań 2014, particularly chapters on Bolesław's foreign policy.

At the beginning of the twelfth century, the Polish Church consisted of the archbishopric of Gniezno along with four bishoprics at Poznań, Kraków/Cracow, Wrocław (all of which already existed in the year 1000) and Płock (established 1075). Under Władysław I Herman (1080–1102) the Polish Church adhered to the antipope Wibert of Ravenna – Clement III (1084–1100) – but we have no sources on the nature of this relationship. Subsequently Władysław’s younger son, Bolesław III Wyrmouth (1102–1138), sent his bishop Balduin of Cracow to Paschal II in Rome, where he was consecrated in early 1103. This was followed by the arrival in Poland of Galo of Beauvais (bishop of Paris 1104–1116), pupil and friend of Ivo of Chartres, as papal legate, in 1104. He deposed two of the four bishops of the province of Gniezno, perhaps from Poznań and Płock. This is the first recorded papal legation to Poland to survive with a rich literature in Polish, French, German and English scholarship. The second part of the paper is devoted to the current state of research on the Collectio Tripartita, a major source for Gratian’s Decretum. Two copies from Cracow and Gniezno cathedral libraries – the oldest surviving legal manuscripts in Central Europe – were falsely ascribed in modern historiography to this legation of Galo in 1103.

estão implementando algum processo de reengenharia. Quando se deseja assumir um posicionamento conceitual sobre as formas ou estratégias de ação para aplicações da reengenharia, durante a leitura, nota-se a falta de uma esquematização da& diferentes técnicas e possíveis atuações. Para tal esquematização sobre as abordagens da reengenharia, é oportuno o artigo Reengenluzría: um guia de referência para o executivo, de José Ernesto Lima Gonçalves, publicado na RAE-Reuista de Administração de Empresas, São Paulo, v. 34, n. 4, p. 23-30, jul./ago.1994. Ao indagar o que é reengenharia, os autores apontam alguns dos mitos e realidades a ela associados com freqüência, já que, para eles, a atual disseminação de conceitos, termos ou definições em tomo da reengenharia levanta muilas controvérsias. Assim, contestam a noção de que a prática da reengenharia significa pressupor que antes tudo estava sendo feito errado. Abordam-se também questões como: reengenharía é o uso da tecnologia da informação? Reengenharia significa fazer mais com menos? Ela pode ser usada para resolver um problema? Pode ser gerenciada por qualquer um? Corresponde à verdade a idéia, ou mito, de que a reengenharia é fonte geradora de medo e de ansiedade? E os autores discordam, ainda, da noção de que a

Neste artigo procura-se analisar o modo como a cultura se tornou um problema político e ideológico para a Igreja Católica, que tem diante de si a difícil tarefa de enviar sua mensagem cristã a todos os povos do mundo. Nele aborda-se o modo como esta instituição se propõe o papel de unificar as diversidades culturais e criar unidades imaginárias em meio às tendências antinômicas de mundialização das culturas e reivindicação de identidades culturais particulares.

Darius von Güttner-Sporzyński The pope had realised that the flood of paganism was about to overrun the Church and he therefore sent out letters to all of Europe calling upon the faithful to fight against all enemies of the faith. Each province of the Church was ordered to fight the pagans living closest to them. 1 * This study benefited from a period of research in Denmark. I was honoured to hold a visiting fellowship at the University of Southern Denmark (2006-2007). I would like to pay special thanks to Kurt Villads Jensen, Chair of the Centre for Medieval Studies, for his mentorship and the Nordic Centre for Medieval Studies for the generous provision of research facilities. The arguments in this study have been presented, in various forms and stages of development, at the International Medieval Congress in Leeds, conferences of the London Centre for the Study of the Crusades, the Military Religious Orders and the Latin East, The Polish-Czech Medievalists conferences in Gniezno, the Ordines Militares Colloquia Torunensia Historica, and biennial conferences of the Australian and New Zealand Association for Medieval and Early Modern Studies. 1 'Per eadem tempora Romanus antistes, barbaricę tempestatis procella rem diuinam pene obrutam euersamque conspiciens, datis per Europam epistolis uniuersos Christianę credulitatis hostes ab eius cultoribus oppugnari pręcepit. Singulę autem catholicorum provincię confinem sibi barbariem incessere iubebantur': Saxo Grammaticus, Gesta Danorum, ed. Karsten Friis-Jensen, trans.

Wincenty was a lawyer, and not only at the time he wrote the Chronicle. As bishop of Cracow (1208-1218), he was a local legislator for his diocese, one who diligently implemented the resolutions and reforms of the Fourth Lateran Council; he was also an ally of the archbishop of Gniezno, Henryk Kietlicz, in his reformation of the Church in Poland. Earlier, as a notary and advisor at the court of Duke Casimir the Just, he was in practice responsible for the creation of numerous acts of law and also a number of political decisions. In the Chronicle and in the other documents he left behind, his knowledge of Roman and canon law, which he could have acquired only in the then-emerging schools of Paris and Bologna, is quite dazzling. As probably the first Polish graduate of a foreign studium generale, Wincenty shows that even if Poland seemed at the time to be on the periphery of great politics, it certainly did not become a backwater intellectually. In him as in a vital, originary spark, the light of the later history of Poland was already contained. The lives of many whom we meet in this volume are foreshadowed by Wincenty's own life.

The article is aimed to provide an insight into medieval Polish historiographical literature from the point of view of security studies. The research is focused on bishop Vincentius's "Chronicle of the Poles", written at the beginning of the 13th century, which is the oldest work on Polish history written by a Pole. It is argued that bishop Vincetius's chronicle could serve as a point of departure for discussing cultural security of Poland. Since bishop Vincentius strongly contributed to the conceptualization of the past and Polish identity, he should not be overlooked in the contemporary discourse on national security.

Understandably, the earliest Polish and Bohemian chronicles have long been the centre of attention on the part of historians and researchers. Besides separate analyses of each text, a number of comparisons have also been made. As records containing information on the earliest history of Poland and Bohemia are scarce, comparative studies turn out to be one of the few successful methods of drawing more precise conclusions. Gall's and Kosmas' chronicles contain numerous analogues as well as differences. Let us therefore briefly discuss the reasons why a juxtaposition of the two works, though to a limited extent, seems justified. Written in the first half of the twelfth century, both chronicles are chronologically related. At that time, the two countries, Poland and Bohemia, were at the same stage of development, though their political situations differed in many respects. Nonetheless, the works depict two neighbouring countries sharing many common positive and negative characte...

The attitude of the medieval church towards violence before the First Crusade in 1095 underwent a significant institutional evolution, from the peaceful tradition of the New Testament and the Roman persecution, through the prelate-led military campaigns of the Carolingian period and the Peace of God era. It would be superficially easy to characterize this transformation as the pragmatic and entirely secular response of a growing power to the changing world. However, such a simplification does not fully do justice to the underlying theology. While church leaders from the 5th Century to the 11th had vastly different motivations and circumstances under which to develop their responses to a variety of violent activities, the teachings of Augustine of Hippo provided a unifying theme. Augustine’s just war theology, in establishing which conflicts are acceptable in the eyes of God, focused on determining whether a proper causa belli or basis for war exists, and then whether a legitimate au...

This thesis examines the transmission of the idea of crusade to Poland and the subsequent Polish response to the idea of crusade in the twelfth century. It determines the key mechanisms by which the idea of crusade was transmitted to Poland and through an analysis of primary contemporary sources the thesis provides compelling evidence that the Polish elites were highly familiar with, and receptive to, the idea of crusade. Moreover, this thesis argues that the Poles were conscious participants in the crusades and undertook various crusading activities during the twelfth century. These findings are contrary to the established position in Polish historiography, and bring many sources to an English-speaking audience for the first time.

was adopted, not simply because crusading was seen as an expression of religious fanaticism and the domain of the aristocracy, but mainly because according to popular opinion, crusading was associated with the activities of the Teutonic Order, which after 1945 became a synonym for German militarism and the Drang Nach Osten. In the last decade the Polish historiographical position has begun shifting, the result of the publication of research by a new generation of historians, most notably Mikołaj Gładysz, Maria Starnawska, and Janusz Trupinda. Now, far from claiming the Poles displayed an aversion to crusading, the new scholars are demonstrating that Poles were among the first and enthusiastic participants in the crusades. Discussion There are few Polish medieval narrative sources which offer information about Polish involvement in crusading. Among them is the oldest extant narrative source from and about Poland, the Gesta Principum Polonorum (recently available in a parallel Latin English edition). 4 The Gesta, written about twenty years after the First Crusade, is the oldest source to relate the sequence of events of early Polish history, and culminates with the reign of Bolesław III (the Wrymouth) (1102-1138). Its third book in particular reflects the crusading ideology of Bolesław's court, as it dwells on Bolesław's campaigns against the Pomeranians and Prussians. 5 The Chronicon Polonorum by Master Wincenty Kadłubek (ca. 1150-1223) has a different character to the Gesta, and notably less emphasis on crusading ideology. However, the Polish expeditions by Bolesław the Wrymouth in 1109 against the Pomeranians, Bolesław IV (the Curly) to Prussia in 1147 and 1166, and Casimir I (the Just) in 1191-1192 against the Sudovians, are all portrayed as crusading engagements. 6 Master Wincenty describes the Prussians as 'Saladinistas' and clearly 4

In the paper, an attempt of eliminating a certain supposed internal contradiction in the concept of Janusz Bieniak concerning the role and position of junior members of the Piast dynasty in the territorial governance of the so called second Polish monarchy (ca 1040-1177) was undertaken. As the result of the conducted reasoning, three probable and one hypothetic model of engaging the junior Piasts in the management of provinces were discerned, two of which (1. and 2.) included coexistence in a given province of a Piast duke and a noblemen appointed by the "grand duke" (princeps), and two: officiating of sole members of the dynasty as governors or rulers in the provinces of the monarchy. All those models must be taken into account in further research on the constitutional and political history of the Piast state in the eleventh and twelfth centuries.

Tantam devotionem, tantas deo gratias, tantas lacrymas, tanta gaudia difficile in alio populo vidimus 1-with these words a papal legate expressed his impression about the way he was welcomed in Scampa (nowadays Elbasan in Albania) in the year 519. This is the earliest documented visit of the papal legates in the Albanian territories. On this occasion, the papal legates, who stopped not only in Scampa/ Elbasan, but also Vlora, were on their way to Constantinople, most probably traveling through the famous Via Egnatia. In Scampa/Elbasan, the legates of Pope Hormisdas were welcomed by Trojus, the bishop of Scampa and also by the citizens of Scampa who seem to have been greeting them on the streets: an enthusiastic welcoming ceremony, quite impressive for the papal legates, and unique as they state. 2 Before going into the various accounts of these visits and the impact of the latter on the local population, it is necessary to present the papal legates themselves, as in various periods of time, this concept has changed meaning and also importance. Nowadays, it is not rare that this concept is understood to be equal to the position of the ambassador, which leads to many misunderstandings. This misconception might originate from the literature, 3 but we should bear in mind that the Roman Catholic Church was THE Universal Church, which left no room for equal religious of political powers. The medieval papal legate was the alter ego of the pope himself. Bearing in mind, that the pontiff of the Roman Catholic Church, considered himself the highest personality in the world (at least until the humiliation of Canossa in 1077), the papal legates were not sent out to mediate or negotiate with another equal power, as the ambassadors might do. The papal legates typified a certain class of agents active for the papacy in the performance 1 Farlati, Illyricum Sacrum, vol. VII, pp. 433-4. 2 Ibidem. 3 Donald Queller, The Office of Ambassador in the Middle Ages (Princeton: 1967). 2 of such duties to achieve input and output throughout the geographic area or among the groups of individuals subject to the papal rule, with the essential attribute called "representation" of the pope himself. Taking into analysis all the Pitkin's 4 significations of the representation, which were formalistic, descriptive, symbolic, and substantive, Robert C. Figueira concludes that these were operative for medieval papal legation in every sense. 5 The descriptive representation stresses the visual and physical relationship between the representative and the represented, and the legate dressed, blessed, and wrote his signature just as the pope did. The formalistic representation focuses on the mechanisms, whereby the representative is designated and is held accountable for his actions, processes that usually concern the principal and often occur before or after the period of actual representation. Since the pope himself nominated his legate and granted him his authorization or mandate, the legate's existence was an expression of the pope's will and consent. The symbolic representation requires a connection between representative and represented that does not involve resemblance, but is a matter of conventional agreement. The substantive representation, which is of greatest interests to the political scientist, and the political historian, concerns the representative at work whether in a more active or more passive capacity. 6 Until the eleventh century, when the office of the papal representation underwent an important change, the most important papal representatives were the apocrisar the

Which facts testify to the beginning of the Christianisation process of a given country and which ones indicate its conclusion? This is a question which was posed by Barbara Yorke in her work on early medieval England. 1 In her opinion, the process of Christianisation starts with the conversion of the fi rst monarch and ends at the time when there are no more pagan rulers on the throne. In accordance with these principles, the author assumes that the Christianisation of England began with the baptism of the king of Kent, AEthelbert, that is most probably in 597. During the course of almost one hundred years however, there was a kaleidoscopic pattern of the occupation of the thrones of individual Anglo-Saxon kingdoms by pagan and Christian rulers and also pagan rulers who later accepted Christianity and Christian ones who committed apostasy. This continued until the 680s, when a pagan assumed power for the last time, which marked the end of the period of the Christianisation process. Yorke also focused her attention on some other facts allowing a determination of whether and to what extent a ruling house of the period was attached to Christianity. The most important among those * The articles published below came from the book Animarum cultura. Studia nad kulturą religijną na ziemiach polskich w średniowieczu, vol. 1: Struktury kościelno-publiczne [Animarum cultura: Studies into Religious Culture in the Polish Lands of the Middle Ages, i: Ecclesiastical-Public Structures], edited by Halina Manikowska and Wojciech Brojer, and published by the Institute of History of the

The official reception of the conciliar legislation in medieval Poland was greatly influenced by the papal legates, ambassadors endowed with papal authority, who brought conciliar canons to the coun try ruled at the time by the Piasts and made them public at councils convened with the participation of papal legates, closely monitored the observance of Canon Law and its scope expansion, concurred statutes of Polish provincial and diocesan councils, approved or rejected nominations of bishops, etc. They also acted as intermediaries in personal interventions of popes in their involvement in the functioning of the Church in Poland. Their duties also included inspections in dioceses. Visits of pa pal legates in Poland were relatively frequent and their main goal was to enforce and implement ec clesiastical reforms in the country. In some instances, a strict relationship between a stay of a papal representative in Poland and the process of the creation and spread of schools is clearly observa ble. The article examines source accounts concerning the visits of papal legates in Poland, as well as analyses the available statues of legate councils in terms of the provisions included in them regard ing education of representatives of the clergy and laymen alike.

The circumstances surrounding the birth of the Polish state have long elicited fascination. The events of those times, as recorded by a range of chroniclers, convey the figure of Mieszko I as a leader fighting alongside his brothers, with varying fortune, on the western borderlands of the state then emerging. Only one of those brothers is known by name – Czcibor – whereas about the other we know only that he died during a clash with Wichman, the exiled German graf (count). The few and laconic written sources we have do, however, bear witness to a dynasty that in only just a few years – most probably between 962 and 966 – expanded its realm from virtual non-existence into organizational and territorial greatness. Indeed, as the emissary from Cordoba, Ibrahim ibn Yaqub, writing in 965, noted, “[a]nd as concerns the country of Mieszko, his is the vastest of the Slavic countries”.
What does modern archaeology tell us about these matters? To what degree can the discoveries made in various regions of Polish lands be acknowledged as sufficient?
These are but some of the many questions I shall try to answer on the pages of this monograph.
see also  on:
https://archeologia.com.pl/10-najwazniejszych-odkryc-polskiej-archeologii-2021/

Bolesław the Chaste is one of the longest reigning rulers of Poland. Treacherously murdered in Gąsawa, Leszek the White (the father of Boleslaw V) left his son with many unsettled matters in the field of internal politics. The reasserting of the position of the nobles was ensured by the long period of protective governance when Bolesław was underage. In the area of Bolesław’s court, the Duke’s office was particularly wellformed. Chancellors and vice-chancellors were supported by numerous chaplains and clerics in their work. In the times of the regency in the Chaste’s time and his proper reign of the Duchy of Kraków and Sandomierz, the sources show, for the first time, the appearance of many land and court offices. In the long epoch of Bolesław the Chaste, significant changes in the system and administration of the state were recorded. Court offices were transformed into land offices. The main purpose of the article is to present the changes that have been made, the mechanisms of promotions at offices and discuss the competences and staffing of some offices.

A História dos francos, por vezes designada História eclesiástica dos francos, ocupa lugar de destaque entre as fontes documentais do reino merovíngio e dos povos bárbaros do Ocidente cristão. Tal posição devese em parte à exiguidade de textos conservados relativos a este período da história européia e, em parte, graças à riqueza das informações fornecidas e a amplitude dos ternas tratados. Há consenso quanto ao fato de que a obra em questão seja o mais importante testemunho concernente ao século VI, e que tenha exercido considerável influência no modo de se escrever a história adotado nos séculos posteriores da Idade Média.

Resumo: A dinastia otoniana durou pouco menos de um século, mas teve conquistas significativas, como a expulsão dos magiares e uma relativa centralização política. Em se falando da dinastia otoniana, a historiografia por vezes os compara aos Carolíngios e os descreve como descentralizados, devido à falta de burocracia ou leis escritas. Por outro lado, a historiografia germânica com frequência atribui um papel singular a esse tipo de governo, quando comparado aos governos da França ou da Inglaterra, por exemplo, uma corrente chamada de Sonderweg (caminho especial). No entanto, nenhuma dessas visões é muito precisa. Recentemente, porém, outras fontes se tornaram disponíveis, fazendo com que fosse possível observar diferentes artifícios utilizados pelos reis da dinastia otoniana para exercer seu governo. PALAVRAS-CHAVES: Governo otoniano. Centralização régia. Historiografia otoniana. INTRODUÇÃO A dinastia otoniana foi composta de cinco reis: Henrique I (919-936), seu filho Otão I, o Grande (936-973), do neto Otão II (973-983), de seu bisneto Otão III (983-1002) e do Henrique II (1002-1024). Durou pouco menos de um século, mas teve conquistas significativas, como a expulsão dos magiares e uma relativa centralização política. Em se falando da dinastia otoniana, a historiografia por vezes os compara aos Carolíngios e os descreve como descentralizados, devido à falta de burocracia ou leis escritas. Por outro lado, a historiografia germânica com frequência atribui um papel singular a esse tipo de governo, quando comparado aos governos da França ou da Inglaterra, por exemplo, uma corrente chamada de Sonderweg (caminho especial). No entanto, nenhuma dessas visões é muito precisa. Isso pode ter acontecido devido às fontes que chegaram até nós,-a exemplo de histórias, anais, vidas de santos, crônicas, entre outros-que não são muito eficazes em nos mostrar de que forma o governo otoniano de fato funcionava. Recentemente, porém, outras fontes se tornaram disponíveis, fazendo com que fosse possível observar diferentes artifícios utilizados pelos reis da dinastia otoniana para exercer seu governo. Esse ensaio busca compreender de forma breve quais eram esses recursos e de que forma eles eram utilizados.

Os estudos eslavos são uma área de conhecimento ainda pouco desenvolvida no Brasil, com produções pontuais que oferecem um estado da arte sobre a área, sua história e suas principais características. Ao mesmo tempo, vemos que existe um interesse crescente em se estudar assuntos ligados ao que se considera mundo eslavo, com o aumento de convênios acadêmicos, eventos, instituições e cursos, bem como pesquisas em diferentes disciplinas científicas. Neste artigo, apresentaremos um panorama acerca dos ambientes onde se constrói conhecimento sobre o mundo eslavo no Brasil, aventando uma proposta de disciplinarização, o que significa delimitar e definir as características que possibilitariam a constituição do campo científico-estudos eslavos. O objetivo é mostrar as perspectivas históricas e institucionais de articulação de diferentes entidades e organizações que se dedicam ao mundo eslavo para que se possa pensar em diálogos que poderão constituir esta área de estudos. Igualmente, procuraremos definir as diversas perspectivas teóricas e metodológicas que as instituições apresentam, visando "desocultar" e "desorientalizar" a produção de conhecimento dessa área. Desses dois modos, almejamos oferecer um balanço que poderá servir como um norte para criação de novas propostas (inter)nacionais e locais de integração e colaboração de pesquisadores dos estudos eslavos.
PALAVRAS-CHAVE: Estudos eslavos; Disciplinarização; Brasil; Mundo Eslavo.

Dobosz Jozef, Jurek Tomasz (eds), Polonia coepit habere cpiscopnm. 'lhe origin of the Poznan bishopric in the light of the latest research. Adam Mickiewicz University Press. Poznan 2019. Series Historia no 237. Pp 152. ISBN 978-83-232-3557-6. ISSN 0554-8217. English text..

The Wendish Crusade of 1147, one of the Northern Crusades and a part of the Second Crusade, took place at a critical phase in the evolution of crusading rhetoric. The initiators and apologists of the campaign employed rhetorical devices to justify the occupation of a region and conversion of a population under the auspices of a crusade. A detailed examination of the primary sources shows that the justification of a crusade against apostates was not only a German endeavour, or the pope’s will, but a political reality of the twelfth century. Therefore, the attitude of the papacy is shown to be reactive rather than proactive. https://www.routledge.com/The-Wendish-Crusade-1147-The-Development-of-Crusading-Ideology-in-the/Dragnea/p/book/9780367366964

THE EXPEDITIONS OF BOLESŁAW III WRYMOUTH TO BELGARD (POLISH: BIAŁOGARD) AND KOLBERG (POLISH: KOŁOBRZEG) AND THE BEGINNING OF THE POLISH SYMBOLIC APPROPRIATION OF POMERANIA

Summary:
For 150 years Kołobrzeg was an important place of remembrance in Germany. In 1945 Pomerania together with that town was captured by the Polish state after bloody fights of the Polish army. With the reference to the 1945 battle the Polish created several historical myths, which also refer to a Medieval narrative. The article is an attempt to investigate – on the basis of chronicles – whether already in the Middle Ages the narrative about Kołobrzeg and nearby Białogard played a similar role in the symbolic policy among the Polish elites. The first part of the article describes the records of chroniclers about the expeditions of Bolesław III Wrymouth to Białogard and Kołobrzeg. The second part depicts their significance against the background of the contemporary political situation. It seems that at the beginning of the 12th century Gallus Anonymus (Anonymous) tried to invest those towns with symbolic significance, but with time chroniclers changed the original meaning of the records and entwined their elements in the current political discourse. Those plots came back only when the idea of the union between Poland and Pomerania re-emerged.

WYPRAWY BOLESŁAWA KRZYWOUSTEGO NA BIAŁOGARD ORAZ KOŁOBRZEG I POCZĄTKI POLSKIEGO SYMBOLICZNEGO ZAWŁASZCZANIA POMORZA

WYPRAWY BOLESŁAWA KRZYWOUSTEGO NA BIAŁOGARD ORAZ KOŁOBRZEG I POCZĄTKI POLSKIEGO SYMBOLICZNEGO ZAWŁASZCZANIA POMORZAKołobrzeg był przez prawie 150 lat ważnym miejscem pamięci w Niemczech. W 1945 roku teren Pomorza wraz z tym nadmorskim miastem objęło, po krwawych walkach armii polskiej, państwo polskie. Nawiązując do walk z 1945 roku, Polacy utworzyli wiele mitów historycznych odwołujących się również do narracji średniowiecznych. Celem artykułu jest próba zbadania na podstawie przekazów kronikarskich, czy już w okresie średniowiecza narracja o Kołobrzegu i pobliskim Białogardzie nie zaczęła spełniać podobnej roli w polityce symbolicznej wśród polskich elit. W pierwszej części artykułu omówiono przekazy dziejopisów o wyprawach Bolesława Krzywoustego na Białogard oraz Kołobrzeg. W drugiej zaś omówiono ich znaczenie na tle ówczesnej sytuacji politycznej. Wydaje się, że w początkach XII wieku Gall Anonim próbował nadać symboliczne znaczenie obu tym ośrodkom, jednak z czasem kronikarze zmienili pierwotny sens tego przekazu i wplatali jego elementy w aktualny dyskurs polityczny.

The aim of this paper is to interpret the fable from the third Book of the “Chronica Polonorum” of Gallus Anonymus. Th e chronicler created an image of Boleslaus the Wrymouthed as a great warrior. He emphasized this feature by referring to an excellent role model which was Hannibal.
Anonymous presented the crossing of the mountain range of Sudetes by the Polish army conducted by Boleslaus as an extraordinary, almost epic, action that could be compared with the crossing of the Alps by the army under the command of the famous Carthaginian. Th e symbolic content used in the fable also shows that in the creation of the Wrymouthed made by Gallus there is a possibility of interpretation of the ruler as a leader capable to overcome the power of Rome, represented by the Czechs – the great enemies of the Poles and members of the Empire

“Crusading as an act of vengeance” is a new paradigm proposed by Susanna A. Throop. In this study I will focus on the question of whether the Wendish Crusade supports an “act of vengeance” paradigm. The study shows us a new understanding of how crusading was conceived as an act of vengeance in the context of the twelfth century. Through textual analysis of medieval sources it has been possible to clarify the course of the concept of divine vengeance, which often used human agents in its execution, as well as the idea of crusading as an act of vengeance. In primary sources which emphasize the necessity of a Holy War against the Wends, the concept of vengeance was intimately connected with the ideas of human justice and divine punishment. Most of these sources are clerical writings which contain biblical allusions in order to justify their aims. This paper shows how the concept of divine vengeance was perceived as an expression of both secular and religious authority, embedded in a series of commonly understood emotional responses in medieval society, and also as a value system compatible with Christianity.

În cazul venzilor, ideea cruciadei ca răzbunare divină a apărut pentru prima oară în așa-zisa Scrisoare din Magdeburg redactată în 1107/1108. Planul unei cruciade împotriva venzilor s-a concretizat abia în 1147. Refuzul ducilor saxoni de a participa la eliberarea comitatului Edessa este pus pe seama faptului că nobilimea saxonă a fost interesată în recucerirea teritoriilor venzilor. Acest context l-a forțat pe Bernard de Clairvaux să definească expediția împotriva venzilor ca o luptă împotriva dușmanilor creștinismului. Astfel, papa Eugeniu al III-lea a fost nevoit să le acorde saxonilor aceleași privilegii pe care le-au avut cruciații în Țara Sfântă.

Vocabularul răzbunării poate fi întâlnit într-un spațiu geografic larg, ce cuprinde o mare parte a creștinătății latine. Treptat, alături de păgâni, în categoria celor care trebuie pedepsiți au intrat și apostații, ereticii și schismaticii. Astfel, „răzbunarea divină” a constituit elementul central al retoricii cruciadei împotriva venzilor din 1147. Atât pentu nobilimea saxonă, cât și pentru clerici, pedepsirea venzilor a fost un act de „justiție umană”.