The BapTism of mieszko i. facTs and hypoTheses

Transkrypt

Studia Teologiczne
IDŹCIE I GŁOŚCIE
34(2016)
Historia kościoła
Ks. Józef Łupiński
The Baptism of Mieszko I.
Facts and Hypotheses
Contents: Introduction; 1. Historical and political background of Europe at the turn of the 9th century;
2. The Baptism of Mieszko I; 3. The importance of the baptism for the formation of the Polish state.
Introduction
Celebrated this year, the 1050th anniversary of the baptism of Mieszko
I - the great event that had significant implications for the Polish national
identity - does not stop arousing a very keen interest amongst theologians,
historians and medievalists. On the one hand, there is a number of preserved historical sources on this subject, on the other hand, their inaccuracies or even incompatibility with each other give room for multiple possibilities of interpretation. The oldest records are inaccurate and imprecise
about important issues, and their subsequent variants sometimes deny the
earlier versions of the description of events. One gets the impression that
the apparent inconsistency of records precludes full understanding of the
context of the events relating to the beginnings of Polish statehood.
The events associated with the baptism of Mieszko I are known from
annals. Earlier, historians assumed that the events of the Polish history had
been recorded to date. The oldest annals read: Mesco (Mysko) dux Polonie
baptizatur. It would be difficult to challenge this historical account. Undoubtedly, this event is an undeniable fact. Since the baptism of Mieszko
I, our ancestors have found themselves in the orbit of the Roman Catholic
Christianity and the Latin Western culture. This does not arouse doubts,
and subsequent events in the Polish history confirm it.
In the current state of knowledge, it is reasonable to say that the chroniKs. dr hab. Józef Łupiński prof. UKSW – kapłan diecezji łomżyńskiej, dr hab. nauk humanistycznych w zakresie historii, pracownik naukowy na Wydziale Teologicznym UKSW
w Warszawie. Autor licznych publikacji z zakresu historii Kościoła.
cles preserved on the Polish ground are derived from a common document, i.e. a lost annal which was run since the beginning of the 10th century
in Krakow, called Annales Regni Polonorum deperditi (or Rocznik kapituły
krakowskiej dawny). It included records on St. Adalbertus and his family
(conventionally called Rocznik Gaudentego) and a series of records concerning events of the ancient history of the Piast dynasty: the arrival of Dobrawa at Mieszko’s (965), the baptism (966), the birth of their son, Bolesław
(967), the ordination of the first Polish bishop, Jordan (968), Jordan’s death
(984), possibly also the death of Dobrawa (977) and the death of Mieszko
(992). It must be noticed that none of the surviving Polish annals are complete records. It is possible that some notes were made on a regular basis,
possibly on margins of the paschal tables (Tabulae paschales), which were
used to write down the moving date of Easter for the current year. The
margins of these tables provided an opportunity for writing down short
information about important events. On the tables there are not only records concerning the Polish lands, but also other countries, e.g. Germany.
They were probably made by Jordan or someone from the closest circles of
Mieszko and Dobrawa1.
1. Historical and political background of Europe
at the turn of the 9th century
The baptism of Mieszko I took place a few decades after forming the
early Piast monarchy. What was the state like? According to Przemyslaw
Urbańczyk, the state was a centralized and stable organization supervising the population inhabiting a roughly defined area within which the ruler claimed sovereignty and more or less effectively enforced “his” vision
of social order2. At the turn of the 9th century Europe saw formation of
new states whose rulers decided to accept Christianity either from Byzantium, e.g. The Moravians, Bulgarians, Russians, or from Rome –the Croats,
Czechs, Hungarians, Scandinavians, Poles.
Many doubts have aroused for years whether the state of Mieszko I resulted from a long-term evolution, or it was a short period of formation
of statehood, perhaps under the influence of external factors or circum1
2
T. Jurek, O czasie i okoliczności chrztu Mieszka, in: „Roczniki Historyczne”, LXXXI (2015),
35-36.
P. Urbańczyk, Mieszko Pierwszy Tajemniczy, Toruń 2012, 39.
282
The Baptism of Mieszko I. Facts and Hypotheses
stances. The first concept that became established in the nineteenth century explained that after the Migration ended, from 5th-6th century, the Early
Slavs were to settle, build their dwelling places, gords, create organizational
structures on the lands between the Oder and Vistula. The mighty gradually began to accumulate power in their hands. In the years 920-940 in Polonia Maior the major Piast gords were erected in Poznan, Ostrów Lednicki,
Giecz, Ląd, and Moraczewo. For their construction trunks of oak trees
were used; they were felled at that time which is confirmed by dendrochronological analyses3. All indications are that in the construction of the
gords, a significant number of people were engaged. The large investments
implemented within a short time, i.e. building sizeable gords, testify to the
high degree of organization of the Piasts’ power and the growing economic
potential. The nascent state had a population of about 5,000 square kilometers along the rivers Warta, Welna and Września4. It is possible that the
rapid development of the nascent state was significantly enhanced by the
influx of money from the slavery trade, as was suggested by Urbańczyk5.
It seems that the formation of the Piast monarchy was to a large extent
influenced by the situation of the Polans’ neighbouring states in the first
half of the 10thc. In the Western Europe the crumbling state of the Carolingian Kingdom of Germany was founded under the leadership of Henry the
Fowler of Saxony. Not only did the monarch dominate Franconia, Swabia,
Bavaria, and Lorraine, but, starting from 929, he imposed his sovereignty
upon Polabian Slavs. In the years 936-950, his successor, Otto I, continued his father’s policies seeking to subjugate the Czech Duke Bolesław I
the Cruel. In the fifties and sixties of the tenth century, the external situation around the Piast state became even more complicated. Although the
state was internally consolidated and boasted an increased strengthening
of the military, continuous action of Otto I with the aim of evangelizing
the Polabian Slavs, combined with the imposition of political sovereignty,
indirectly threatened the Piast monarchy. In the mid-10th century, Otto I
contributed to the establishment of bishoprics on the Elbe in Hobolin and
Brenna which were subordinate to the metropolis of Mainz, wherefrom
missionaries set off to Christianize the Polabian Slavs. During the invasions of the Hungarians on Bavaria in the mid-10th century the Polabian
3
4
5
Z. Kurnatowska, Początki Polski, Poznań 2002, 60-82.
K. Ożóg, 966. Chrzest Polski, Kraków 2015, 76.
P. Urbańczyk, Zanim Polska została Polską, Toruń 2015, 17-121.
283
Slavs stopped paying tribute to Otto. In 955 the German King finally defeated the Hungarians on the river Laach, as well as the Obodrites and
Veleti. In October of the same year, on the river Regnica he defeated the
Redaris. Again, in 957, the King defeated and dominated the Redaris. Six
years later, Geron, Margrave of Ostmark managed to conquer the Sorbs.
Within several years of political, military and religious activities undertaken by Otto I and Saxon rulers stretched over the territories between the
Elbe and the Oder, which adhered to the western frontier of the developing Piast monarchy. The power of Otto I became even larger after his successful politics toward Italy. In autumn 961, he set off for Italy, where in
Rome, he was crowned as emperor by the pope on February 2nd, 962. As the
supreme ruler of the West, he felt responsible for the fate of the Christian
world, safety of the Church and Christianization of pagan peoples. In 962,
in Rome he made a plan to establish an archbishopric in Magdeburg on the
Elbe River, completed in 968, and he sought to subordinate the bishoprics
on the Slavic areas. Magdeburg was the favorite seat of the emperor, which
he did no stop developing. The relationship of the Empire with Mieszko I
should be looked upon in the context of the growing power of Otto I and
his policy goals6.
Much of the trouble experienced by the Piast in the 960s was caused
by the Veleti led by Wichman - one of the powerful Saxons. It was related
with Otto I. He was well-known for his chronic violations of alliances. For
the first time, he committed disloyalty toward the King about 953; being
defeated, he fled to the Slavs and commanded them in the war against the
Saxons in 955. For this reason, he was declared an outlaw. He also supported the Redari who fought against the Saxons in 958. Thanks to the
Margrave Geron, he was pardoned by Otto. During the Italian expedition
of Otto, again he fought against the Saxons. After being defeated, Wichman again fled to the Veleti, and in 963 led them to attack Mieszko I7. The
chronicler Widukind of Corvey, who described in the Acts of the Saxon the
life of Wichman, recounted these events: “Comes Gero, remembering the
oath, when he saw that Wichman is accused and found guilty, he sent him
back to the country of barbarians, from whom he had collected him. Willingly accepted by them, with frequent raids he bothered willingly those
deeper living barbarians. King Mieszko, in whose power the Slavs were,
6
7
K. Ożóg, 966. Chrzest Polski, 80-83.
Ibid., 84
284
who call themselves Licicaviki, twice he beat, brother of his brother, and
a big booty he brought out of him. “8 As a result of the raids, Mieszko was
defeated, and in the battle his brother was killed. The attacks were a great
threat to the state of Mieszko, because they could lead to its downfall. In
966, Ibrahim ibn Yaqub was staying in Magdeburg at the court of Emperor
Otto I. The merchant received information that the Veleti had a significant
combat strength, and again led the fight against the Piast state9. In the danger from Wichman and the Veleti tribes, Mieszko I decided to search for
a new ally. It turned out to be the Czech Duke Bolesław, whose state bordered on the Piast territories, as well as this of the Veleti. Bolesław committed himself to fight with the Polabian Slavs as a vassal of Otto I in the mid10th century. It is possible that about 950, Mieszko decided to search for the
relationship with the Empire. This relationship was possible through the
baptism and entering into the sphere of Christianity. The alliance with the
Czech Duke Bolesław was concluded in 965. It was confirmed by Mieszko
by marrying Bolesław’s daughter, Dobrawa. Probably a year later the Polish
ruler was baptized. The new circumstances gave a favorable opportunity to
the close relationship with the emperor. It could have been concluded with
the knowledge and approval of Otto10.
The conclusion of the Polish-Czech treaty, and consequently the military alliance, very soon, i.e. as early as in 967, proved the correctness of the
decision. About 966, Wichman supported the Wagri in the war against the
Saxons. The Polabian Slavs were defeated and Stargard, the main stronghold of the Wagri, was conquered by the Saxons. Wichman took refuge
with the Wolinian. In his Chronicle, Widukind noted that “he entered
into an alliance with the Slavs who call themselves the Wolinian to pester
Mieszko, the imperial friend, with war”. Another war started; again Wichman invaded the territories of Mieszko, who in turn asked his father-inlaw, Bolesław, for help, who sent him two units of cavalry. The main battle
took place on September 21st, 967. Mieszko conquered the enemy, using a
mock infantry escape maneuver, which allowed crushing the Veleti units.
With a group of warriors, Wichman broke out from the entanglement and
throughout the night they withdrew from the battlefield. In the morning,
8
9
10
Widukindi monachi Corbeiensis Rerum gestarum Saxonicarum libres, ed. P. Hirsch, in:
MGH Scritores rerum Germanicarum in usus scholarum, volume 60, Hannoverae 1935, 141.
Relacja Ibrahima ibn Jakuba z podróży do krajów słowiańskich w przekazie El-Bekriego, ed.
and transl. in Polish by T. Kowalski, MPH, Series nova, I, Kraków 1946, 50.
285
according to Widukind, “he arrived in some buildings with a handful of
comrades. The chiefs of the enemies, when they found him, called him
to lay down the arms and swore that he would be taken to the duke unscathed, and they would beg him to promise he would be taken untouched
to the emperor. He, however, although brought to the extreme and attentive
to his ancient nobility and courage, despised to give his hand to those, but
asked them to report it to Mieszko: in front of him he wants to lay down
him arms, give a hand to him. While travelling to meet Mieszko, an innumerable crowd surrounded him and attacked him violently. But he, though
exhausted, felling many of them, finally pulled out his sword and gave it
to the chief of the enemies with these words: ‘Take, he says, the sword and
hand it in to thy lord, let him hold it as a sign of victory and let him pass it
on to his friend, the emperor, so, having learned about it, he could poke fun
of a fallen opponent or rather mourn his kinsman’. And saying this, facing
east, as he could, he begged the Lord in his own language and with a soul
filled with many hardships and tribulations and gave up the ghost to the
Creator of all things.”11 In fact, Mieszko I sent Otto I the sword of Wichman
together with information about the circumstances of his death. Failure of
the Wolinian and the death of their ally facilitated the Piast Duke to try to
extend his country towards the Oder Pomerania. In his report, Widukind
included information that Mieszko was then a friend of the emperor. In
practice, this meant voluntary surrender (spontanea deditio) of the ruler of
Polan to the supremacy of Otto I.
As mentioned earlier, the Saxon chronicler Widukind called Mieszko a
king - rex. Also, another chronicler of this period, the Jewish-Arab traveler,
Ibrahim ibn Yaqub, addressed the Piast ruler with the term malik– king.
Could then Mieszko I really be a king? Certainly not. However, it testified to the prestige of Mieszko. Przemysław Urbańczyk suggests reading
the Arabic name malik as plague or precious, expensive. While Widukind’s
term rex Misaco could be associated with the Biblical character in the Book
of Daniel - Misach, Daniel’s companion in misery, taken away to Babylon,
called Meshach12 there. It is not known exactly how it was understood in
966, but it is certain that suddenly and unexpectedly he appears to be a significant figure on the European stage.
11
12
Widukindi… Rerum gestarum Saxonicarum, 143.
P. Urbańczyk, Mieszko Pierwszy, 178-179.
286
2. The Baptism of Mieszko I
The adoption of Christianity opened to Mieszko not only the possibility
of a new alliance, but above all, it had serious consequences, political, cultural, and, above all, moral. The genius of the Piast ruler manifested itself
not only in the intention to be baptized, but also in his striving for creation
ecclesiastical structures as soon as possible. Just two years after the baptism, his territory had a separate bishop, Jordan.
The earliest records from Rocznik kapitulny krakowski (dawny) from
the 10th century and Rocznik kapitulny krakowski, copied in the thirteenth
century, mention the baptism of Mieszko: “DCCCCLXV Dobrouka ad
Mesconem venit” - 965. - (Dobrawa arrived at Mieszko) and “DCCCCLXVI Mesco dux Polonie baptizatur “- 966. - (Polish Duke Mieszko was baptized). Similar mentions are found in other subsequent Polish chronicles.
Who was then the first to record information on the baptism of Mieszko?
According to some, the information was written down by Jordan - the first
bishop, others suggest the authorship of foreign historians, but there is no
doubt about the credibility of the event. Interestingly, the Saxon chronicler Widukind, who finished his chronicle before 973, directly says nothing about the baptism of the Piast ruler, although he writes about him, that
he was a friend of the Emperor, from which it can be inferred that Mieszko
was baptized. Only Bishop Thietmar of Merserburg in the Chronicle from
the years 1015-1018, gave an extensive account both on the marriage and
the baptism of the Piast ruler.13
The Polish people have positive connotations with the wife of the first
Polish historical ruler - Dobrawa, daughter of Bolesław I the Cruel of the
Czech dynasty of Premyslid, whom Mieszko I married after sending off
his seven pagan wives. Thietmar, despite his rather negative attitude to Poland, wrote favorably about Dobrawa. He recalled that, in fact, she turned
out to be as the sound of her name suggests: Good. Thanks to her, pagan
Mieszko was converted, although on more than one occasion the duchess
- to achieve her goal -did not fast together with her husband, “working”
on his conversion, which Thietmar, a man of the Church, understood and
for which he did not blame her.14 Interestingly, Dobrawa was assessed un13
14
K. Ożóg, 966. Chrzest Polski, 90.
„Hic a Boemia regione nobilem sibi uxorem senioris Bolizlavi duxerat sororem, quae, sicut
sonuit in nomine, aparuit veraciter in re. Dobrawa enim Sclavonice dicebatur, quod Teutonico sermone Bona interpretatur. Namque haec Christo Fidelis dum coniugem suum vario
287
favorably in the Chronicle written by her compatriot, Cosmas of Prague,
in the early twelfth century. In the entry for the year 977, we can read:
“Dobrawa, being a woman of an old age, took off her turban and put on a
maiden’s wreath, which was very foolish of that woman”15 . Such a negative
assessment, published by the Czech chronicler - who unlike other medieval
chroniclers, portrayed female unfavorably, might suggest the reluctance of
the author of Chronicles towards the Poles; though he tried not to attack
his contemporary Bolesław III the Wry-mouthed. But the Polish interference in the Czech affairs bothered him and because of this he wrote ill of
some Polish rulers. Therefore, the image of Dobrawa as shown by Cosmas,
who gave birth to Polish rulers, and who brought Poland to Christian Europe, can be explained as a personal, subjective, unfriendly attitude of the
author towards the Poles. Vaclav Novotny believes that his reluctance to
Dobrawa could have been due to the fact that she was the daughter of the
fratricide, Bolesław I the Cruel.16
Cosmas contemporary, Gall called Anonymous, presents Dobrawa in
a positive light, but - unlike Thietmar - insists that “no sooner had she
shared his bed than [...] he renounced the errors of paganism and went
to the bosom of the mother - the Church”17. Dobrawa refused to marry
Mieszko before he had sent off his seven wives and become a Christian.
15
16
17
gentilitatis errore implicitum esse perspiceret, sedula revolvit angustae mentis deliberacione, qualiter hunc sibi sociaret in fide; omnimodis placare contendit, non propter triformem
mundi huius nocivi appetitum, quin pocius propter futurae mercedis laudabilem ac universis fidelibus nimis desiderabilem fructum.] [Haec sponte sua fecit ad tempus male, ut postea
diu operari valuisset bene. Namque in quadragesima, quae [con]iuncionem predictam proxima sequebatur, cum a se abstinentia carnis et affliccione corporis sui decimacionem Deo
acceptam offerre conaretur, dulci promissione a viro suimet propositum frangere rogatur.
Illa autem ea racione consensit, ut alia vice ab eodem exaudiri facilius potuisset. Quidam
dicunt, eam in una carnem manducasse quadragesima, alii vero tres. Audisti nunc, lector,
delictum eius; modo *considera fructum eligantem piae voluntatis illius. Laboravit enim pro
conversione coniugis sui ac exaudita est a benignitate Conditoris sui, cuius infinita bonitate
persecutor suimet studiosus resipuit, dum crebro dilectae uxoris ortatu innatae infidelitatis
toxicum evomuit et in sacro *baptismate nevam originalem detersit. Et protinus caput suum
et seniorem dilectum membra populi hactenus debilia subsequuntur et nupciali veste recepta inter caeteros Christi adoptivos numerantur. Iordan, primus eorum antistes, multum
cum eis sudavit, dum eos ad supernae cultum vineae sedulus verbo et opere invitavit. Tunc
congratulantur legitime coniugati, predictus mas et nobilis femina, illisque subdita omnis
familia gaudet se in Christo nubsisse” - Thietmari Chronicon, IV, 35.
Cosmae Pragensis Chronica Boemorum I, 27.
V. Novotný, Českédějiny, I/1, Prague 1912, 639, note 1.
Galli Anonymi cronicae et gesta ducum sive principum Polonorum, I, 5.
288
This theme is continued by Master Vincent. Dobrawa - according to him, a
fervent Christian - did not want to get married until Mieszko was baptized,
“she learned that the incompatibility of religion persuasions is one of the
obstacles in marriage.”18 On the basis of the image of Dobrawa, described
by chroniclers in the 11th-13th centuries, one can notice a change in the approach to e.g. Christian rites. Thietmar explained her failure to respect fast
as action taken for a good cause, while later chroniclers did not mention
that at all, putting the emphasis clearly on the ardor of the Christian duchess.
Preserved sources do not provide one date of the baptism of Mieszko.
This caused and continues to cause a lot of polemics and controversies,
as for the dating and place of the baptism of the Polish duke. It is uncertain when and where the baptism took place. In the practice of the ancient
Church, baptism was given mostly on Eve of Easter Sunday. In 966 it fell
on 14th of April. It is possible that Mieszko was baptized by priests who
arrived together with Dobrawa, possibly even by Jordan, the first bishop
of the Piast monarchy. Some believe that the ceremony could have taken
place before 966, possibly even in the Slavic rite. One archaeologist hypothesized that Mieszko could have Moravian-Czech origin and was probably
baptized in the Slav rite, while in 966 he was re-baptized in the Western
rite. The hypothesis of the Moravian-Czech origin of Mieszko can be explained, e.g. on the basis of the record of the Chronicle of Thietmar, who,
in chapter 57 of the fourth book wrote down the name of his son Mieszko
- Świętopełk, born from the marriage with his second wife, Oda. According to the archaeologist, in the early Middle Ages, dynastic names played
an important role, an example of which was Bolesław, therefore the name
Świętopełk undoubtedly proves connections of the father with the Moravian dynasty.19 Because of the modest number of sources, as of today, it is
difficult to agree with this hypothesis. It is also difficult to agree with the
conjecture about the re-baptism of Mieszko, because even in ancient Christian times, the validity of baptism was defended, even when it had been
conducted by heretics, if the form and intention was respected. Baptism
conducted by a schismatic priest (as such could be considered the Bavarian clergy, students of Cyril and Methodius) was as valid as conducted by
the Latin priests. About the validity of the baptism spoke, among others,
18
19
Vincenti Kadłubkonis Chronica seu originale regum et principum Poloniae, II, 10.
P. Urbańczyk, Mieszko Pierwszy, 161-163.
289
Pope Stephen I in 256, synod in Arles from 314, Pope Leo I the Great. Had
anyone, knowing about the earlier baptism of Mieszko, conducted the sacrament a new, he would have automatically been subject to ecclesiastical
penalties. However, in cases of doubt, the Catholic Church conducted baptism sub conditione (assuming that there was no certainty as for the form
and intention of the sacrament).
Most historians believe that the place of the baptism of Mieszko I could
have been Poznan, Gniezno and Ostrów Lednicki. Poznan played a unique
role in the Piast monarchy. At the beginning of the 10th century, the residence - palace - was built there. Next to the residence, archaeologists discovered the chapel of Virgin Mary, probably destined for the ducal court.
This is probably the oldest temple on the Polish soil. In Poznan on Ostrów
Tumski, from the period before the construction of the cathedral, archeologists found the baptismal pool, which, according to Zofia Kurnatowska,
had been built for the baptism of Mieszko and his entourage. From 968,
Poznan was also the seat of the first bishopric on the Polish land. In the
town on Ostrów Lednicki - an island on the Lednica Lake near Gniezno -a
residence was established, consisting of a palace connected with a church.
Just like in Poznan in the church archeologists discovered limestone pools
that could have been a place of the baptism of the ruler and his family.
Some archaeologists claim that it was the residence of the Bishop Jordan,
which, after the year 1000, became the seat of Bolesław the Brave.20
An interesting hypothesis about the baptism of Mieszko in Germany
was formulated by Tomasz Jurek. He attempted to justify the statement
that the place of baptism was Quedlinburg or Magdeburg. Why baptism in
Germany? Citing Henryk Łowmiański, he believes that there is evidence
to confirm this hypothesis. Otto I was interested in the expansion of the
Church in Eastern Europe, which manifested in the care he took about the
emergence of a new metropolis for the Christianized Slavs. Due to that,
he would undoubtedly have been interested in the conversion of Mieszko
I. At that time, Papacy was very weak and subordinate to emperors. As,
according to Thietmar, the Piast ruler paid tribute to Otto, which shows
clearly on the one hand a certain dependence and ties with Otto, and on
the other hand, Widukind called him amicus imperatoris, indicating a possible friendship with the emperor. These facts testify to a greater or lesser
20
290
connection of Mieszko with Otto.21
Under what circumstances did Mieszko become amicus imperatoris?
Verena Epp believes that the term amicitia in the early Middle Ages was
connected with initiating friendship during personal contact and meetings of two rulers.22 Undoubtedly, Mieszko was a subordinate partner for
Otto, therefore the former should come to the emperor. What was itinerarium of the Emperor between 965 and 966 like? Otto came to Germany
at the beginning of 965, where he spent there more than a year. In January,
he was in Reichenau, at the beginning of June he left Cologne for Magdeburg, in summer and autumn he stayed in eastern Saxony, among others, in
Quedlinburg and Merserburg and, finally, in Cologne, he spent Christmas.
At the beginning of January 966 he stayed in the Dutch border regions, in
late April, he returned to Quedlinburg at the congress. In July, he was in
Saxony, on the Rhine, in December, he returned to Italy. Mieszko was able
to meet Otto during the congress in Magdeburg (end of June 965), or at the
convention in Quedlinburg (spring 966).23 It is possible that there was the
baptism of the Piast Duke. In the case of the baptism of the pagan rulers, as
Fr. Arnold Angerendt examined, not only did the Byzantine emperors, as
well as the Carolingian, accept neophytes under their care, but very often
they became their godfathers. This was the case of the Danish King Harald,
who was baptized in 826, whose godfather was Louis the Pious, and the
baptism of the Czech dukes in 845. It is supposed that during the congress
in Magdeburg in 965 Danish king Harald Bluetooth was baptized, who, according to Adam of Bremen turned to Otto I for the baptism and probably
received the sacrament during the congress in Magdeburg (26th June-9th
July 966).24 It is certain that during this reunion the emperor issued a document on remuneration for the bishoprics in Denmark, which could confirm this event. Could Harald have been baptized together with Mieszko?
This, unfortunately, is not known because of the lack of sources. Another
possibility was the reception of the sacrament by Mieszko in Quedlinburg.
Otto stayed there on 22nd(Guiding Sunday) and Monday 23rd April 966,
although it is possible that he spent there the Holy Week or Easter, as he
21
22
23
24
T. Jurek, O czasie i okoliczności, 45.
V. Epp, Amicitia, in: Zur Geschichte personaler, sozialer, politischer und geistlicher
Beziehungen Im frühen Mittelalter, Stuttgart 1999, 218-229.
T. Jurek, O czasie i okoliczności, 45.
A. Angenend, Kaiserherrschaft und Koenigstaufe. Kaiser Koenige und Papste Geistliche als
in der Patrone abendlaendischen Missionsgeschichte, Berlin - New York, 1984, 215 ff.
291
often did in the years 940, 941, 948, 959 and 973). For Otto Quedlinburg
was a favorite place to celebrate Easter. In 966, Otto, while in Quedlinburg,
participated in the ceremony of taking the habit by the daughter Matilda.
It cannot be excluded that this would have been a good opportunity for
the solemn religious and political ceremony, during which the pagan duke
would accept Christianity. The more that 22nd April was Guiding Sunday,
which is the second Sunday of Easter. Another place of baptism of Mieszko
I was suggested by Jerzy Dowiat. Dowiat believed that the duke was baptized in the Bavarian Regensburg on April 14th, 966, which is unlikely, because at that time the bishop of Regensburg, Michael, should be at the congress of dukes, together with the emperor in Quedlinburg25. Why then is it
improbable that Mieszko could receive the sacrament in Bavaria? It is one
of the hypotheses, but there is no evidence to substantiate it.
3. The importance of the baptism for the formation
of the Polish state
There is no doubt that the baptism of Mieszko I had massive implications for the Polish history. From the perspective of faith, which cannot be
overlooked, the pagan Slavs living in the areas to the east of the Oder, entered the Christian world by adopting not only the faith in Jesus Christ, but
also new customs, morality and culture. Manners and morals began to be
shaped by the Decalogue, which, through its high demands, influenced the
legislation, but primarily the attitude of the people. Cultural importance of
the adoption of Christianity was significant. From now on, the language,
literature, and art have been reflecting the creativity of our ancestors. The
state of Piast continued to be a significant part of broadly understood culture of contemporary Europe. Without a shadow of doubt, the political
consequences of the baptism of Mieszko were enormous. The Piast ruler
became one of the European Christian leaders, which made it possible for
him to establish diplomatic relations and strengthened his position. He
became an ally of the emperor - the greatest ruler of the West. In 1000,
Emperor Otto III personally arrived on the Polish territory to participate
in the creation of an independent metropolis of Gniezno, erected on the
tomb of St. Adalbertus Martyr, formerly Bishop of Prague. The presence of
the Emperor at the Congress of Gniezno in 1000 was the evidence of the
25
T. Jurek, O czasie i okoliczności, 47-48, 50.
292
extremely important event - the baptism of Mieszko I.
No one questions how important a role Mieszko played in bringing
Christianity in Poland, his contribution to spreading the new faith, or the
date of baptism as a symbolic beginning of the Polish statehood. On the
other hand, it can be clearly seen how much emphasize is put on the political nature of Mieszko’s motivation to receive the baptism in the Western
tradition. In their research on the issue, some Polish medievalists strongly
highlighted the political aspect of the event. In publications of some historians, e.g. of Jerzy Dowiat representing the Marxist interpretation of history, or Henryk Łowmiański, the political interpretation of the baptism
by Mieszko I dominates. In “Baptism of Poland” Dowiat wrote: “The baptism of Polish dukes first began to bring them benefit in the external policy. It was indeed one of the main objectives of Mieszko I”26. Similarly,
Łowmiański claims: “The baptism was a political issue, treated iunctim
with the conclusion of the pact of friendship with the emperor.”27 Interestingly, most significant of their works were written in the postwar period,
which was dominated by the Marxist conception of history. Since 1948, on
the Polish soil it was possible to observe the beginning of a radical ideology and politicization of practicing and teaching history. In 1960, Antoni
Podraza proposed in “Wiadomości Historyczne” that the historical education should emphasize “the use of religion for political purposes, abuse of
human trust in religious institutions in order to achieve earthly goals,” and
show that “the various religious systems were formed in the concrete historical situation, under the direct influence of older religions.”28 “The price
that the scholars paid for climate for research in the Millennium period
was greater or lesser dependence from the diktat of the state authorities”.
Otherwise the fact of baptism was interpreted by Gerard Labuda: “Neither
at the time of his marriage, nor soon afterwards, did the Polish Duke need
to apply for a robe of a Christian for some specific political objectives. In
his conversion, the main role was played by the initiative of his wife, which
of course does not mean that the positive attitude to this initiative was not
fueled by the contemporary political situation.”29 Today, increasingly, some
historians, inter alia, Andrzej Nowak, Krzysztof Ożóg, Philip Earl Steele,
26
27
28
29
J. Dowiat, Chrzest Polski, Warszawa 1997, 90.
H. Łowmiański, Imię chrzestne Mieszka I, „Slavia Occidentalis” 19 (1948), 304.
A. Podraza, Rola historii w kształtowaniu racjonalistycznego, laickiego poglądu na świat, in:
„Wiadomości Historyczne”, 3/1 (1960), 9.
G. Labuda, Studia nad początkami państwa polskiego, I, Poznań 1987, 65-66.
293
emphasize the religious aspect (not excluding political) in the baptism of
Mieszko.30 Krzysztof Ożóg claims: “The mere fact of the Baptism was associated with a very important for Mieszko decision of a political nature. The
idea was not to seek allies against Veleti and Wichman among the pagan
neighbors, but to make a fundamental shift towards the Christian Czech
Republic and the Empire. However, it was not only a political choice. This
element was present, but the decision was also a conscious choice of the
path the young Piast monarchy wanted to follow and the bond with the
Christian world. It involved the possibility of deriving models from the
world, which then for the pagan peoples was extremely attractive, due to
the organization of the state, standard of living, - no say nothing of culture
which had a great importance as well.”31
The Baptism of Mieszko was a religious act, but at the same time a political one. It meant becoming one of the Western nations, simultaneously
appearing in the circle of Roman and Christian civilization. The 10th century was a period of making important decisions. Mieszko chose Christianity
not only for religious purposes, but as necessary to create state structures.
When can we talk about the completion of the initial phase of the evangelization of Poland? According to some historians, this stage ends with the
development of the network of parishes on the Polish territory towards the
end of the fourteenth century.
Summary
The baptism of Mieszko I (the 1050th anniversary of which occurs this
year) was a great event which had important implications for Polish national identity. It constantly arouses much interest among theologians, historians and medievalists.
For many years, research regarding the date and place of the baptism of
the first historical Polish prince Mieszko I raises a lot of controversy and
dispute among historians. The earliest historical sources are inaccurate and
incomplete. They do not serve to identify the date and place of the baptism.
Knowledge about the events connected with the baptism of Mieszko I
30
31
A. Nowak, Dzieje Polski, I, Do 1202. Skąd nasz ród, Kraków 2014; K. Ożóg, 966. Chrzest
Polski; P. E. Steele, Nawrócenie i chrzest Mieszka, Warszawa 2005.
http://www.bialykruk.pl/wydarzenie/krzysztof-ozog-nawet-komunisci-nie-odwazyli-sie-wten-sposob-klamac-o-historii-polski/56af8fc84d3f7b215e93333e (available 3/6/2016).
294
is based on chronicles. Earlier historians accepted that the events of Polish history were recorded systematically. The oldest conserved chronicles
have: “Mesco (Mysko) dux Polonie baptizatur”. It would be difficult to challenge this historical information. Of course, this event is an undeniable
fact. Through the receiving of baptism by Mieszko I, our ancestors entered
into the orbit of Roman Catholic Christianity and Western Latin culture.
To this there is no doubt, as subsequent events in Polish history confirm
this reality.
The baptism of Mieszko I took place in the decades after the forming of
the early Piast monarchy. What kind of country was this? Did the country
of Mieszko I come to existence as the result of a long-term evolution, or
was there a short period of formation of statehood, perhaps under the influence of external factors or circumstances? It seems that a large influence
on the formation of the Piast monarchy had the situation of the neighbors
of the Polans in the first half of the 10th century: Germans, Czechs and
Western Slavs.
Around the year 950 Mieszko I decided to search for a relationship with
the German Empire. Such a relationship was made possible through the
receiving of baptism and entering into the sphere of Christianity. Prince
Mieszko I first entered into an alliance with the Czech Prince Bolesław in
965. This was confirmed by the marriage with the daughter of Bolesław
– Dobrawa. Certainly, in the following year the Polish ruler received baptism. New circumstances constituted a favorable opportunity to develop
close relations with the German emperor Otto.
The receiving of Christianity by Mieszko not only gave the opportunity
to make new alliances but also caused deep political, cultural and moral
consequences. The Piast ruler strived for the rapid creation of ecclesiastical structures. Two years after the baptism on his territory bishop Jordan,
specially nominated, was fulfilling his pastoral ministry.
Preserved sources do not provide a date nor place for the baptism of
Mieszko I. This caused and still causes many polemics and controversies
about the date and place of the event. It is uncertain when and where the
baptism took place.
There is no doubt that the acceptance of baptism by Mieszko I had deep
consequences for the further history of Poland. Slavs living in areas east of
the Odra river entered in area of the Christian world by adopting not only
faith in Jesus Christ, but also new manners, morality and culture. Manners
and morality began to be formed by the Decalogue, which – on account
295
of high demands – influenced legislation and people’s attitudes. Large was
also the importance of Christianity for the sphere of culture.
The baptism of Mieszko I was a religious act and equally was also a political act. It was an entering into the group of Western nations and at the
same time: coming into existence in the circle of Roman and Christian
civilization.
The aim of this article is to present the latest hypotheses and interpretations about the reality of the baptism of Mieszko I, on the basis of available
historical sources.
Key words: Baptism of Mieszko I, the first Polish prince, baptism of Poland, the beginnings of Polish state, the beginnings of Christianity in Poland.
Chrzest Mieszka I. Fakty I hipotezy
Streszczenie
Przypadająca w 2016 r. 1050 rocznica chrztu Mieszka I - wielkiego wydarzenia, które niosło za sobą ważne konsekwencje dla tożsamości narodowej Polaków nieustannie wzbudza wśród teologów, historyków i mediewistów żywe zainteresowanie. Od wielu lat badania dotyczące daty i miejsca
chrztu pierwszego historycznego księcia Polski Mieszka I budzą wiele kontrowersji i sporów wśród historyków. Najstarsze źródła historyczne są niedokładne i niekompletne. One nie służą do identyfikacji data ani miejsce
chrztu. Wiedza o wydarzeniach związanych ze chrztem Mieszka I oparta
jest na podstawie zapisków rocznikarskich. Wcześniej historycy przyjmowali, że wydarzenia z dziejów Polski były zapisywane na bieżąco. Najstarsze
zachowane roczniki podają: Mesco (Mysko) dux Polonie baptizatur. Trudno
byłoby podważyć ten przekaz historyczny. Oczywiście to wydarzenie jest
niezaprzeczalnym faktem. Przez przyjęcie chrztu świętego przez Mieszka I
nasi przodkowie weszli w orbitę chrześcijaństwa rzymskokatolickiego oraz
w łacińską kulturę zachodnią. To nie budzi wątpliwości, ponieważ późniejsze wydarzenia z historii Polski potwierdzają tę rzeczywistość.
Chrzest Mieszka I miał miejsce w kilkadziesiąt lat po ukształtowaniu
się monarchii wczesnopiastowskiej. Jakie to było państwo? Czy państwo
Mieszka I powstało w wyniku długotrwałej ewolucji, czy też był to krótki
okres tworzenia się państwowości może nawet pod wpływem zewnętrz-
296
nych czynników czy okoliczności. Wydaje się, że duży wpływ na formowanie się monarchii piastowskiej miała sytuacja sąsiadów Polan w I połowie X
w.: Niemców, Czechów i Słowian Zachodnich. Około 950 r. Mieszko podjął
decyzję wyszukania związku z Cesarstwem Niemieckim. Taki związek był
możliwy poprzez przyjęcie chrztu i wkroczenie w obręb chrześcijaństwa.
Książę Mieszko I zawarł najpierw sojusz z księciem czeskim Bolesławem
w 965 r. Jego potwierdzeniem było małżeństwo Mieszka z córką Bolesława Dobrawą. Zapewne rok później władca polski przyjął chrzest. Nowe
okoliczności stwarzały sprzyjającą okazję do zadzierzgnięcia bliskich stosunków z cesarzem niemieckim Ottonem. Przyjęcie chrześcijaństwa przez
Mieszkowi nie tylko dawało możliwość zwarcia nowych sojuszów, lecz powodowało także poważne konsekwencje polityczne, kulturowe i moralno-obyczajowe. Piastowski władca postarał się o szybkie stworzenie struktur
kościelnych. Dwa lata po przyjęciu chrztu na jego ziemiach działał osobny
biskup Jordan.
Zachowane źródła nie podają jednej daty przyjęcia chrztu przez Mieszka ani miejsca chrztu. Wywoływało to i dalej wywołuje wiele polemik i
kontrowersji, co do datowania i miejsca chrztu polskiego księcia. Nie ma
pewności kiedy i gdzie odbył się chrzest. Nie ulega wątpliwości, że przyjęcie chrztu przez Mieszka I miało poważne konsekwencje dla dalszych
dziejów Polski. Słowianie zamieszkujący tereny na wschód od Odry weszli
w krąg świata chrześcijańskiego przyjmując nie tylko wiarę w Jezusa Chrystusa, ale także nowe obyczaje, moralność i kulturę. Obyczaje i moralność
zaczął kształtować Dekalog, który poprzez wysokie wymagania wpływał na
prawodawstwo oraz na postawy ludzi. Duże było także znaczenie kulturowe chrześcijaństwa. Chrzest Mieszka był aktem religijnym, ale i w równym
stopniu aktem politycznym. Było to wejście do grona narodów zachodnich,
a jednocześnie zaistnienie w kręgu cywilizacji rzymskiej i chrześcijańskiej.
Celem artykułu jest przedstawienie najnowszych hipotez i interpretacji
rzeczywistości chrztu Mieszka I, na podstawie dostępnych źródeł historycznych.
Słowa kluczowe: Chrzest Mieszka, pierwszy władca Polski, chrzest Polski, początki polskiej państwowości, początki chrześcijaństwa w Polsce.
297

The BapTism of mieszko i. facTs and hypoTheses

Transkrypt

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