Wczesnośredniowieczna przestrzeń sakralna in Culmine na Pomorzu Nadwiślańskim:
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Polish |
| Veröffentlicht: |
Toruń
Wydawn. Uniw. Mikołaja Kopernika
2003
|
| Ausgabe: | Wyd. 1. |
| Schriftenreihe: | Mons Sancti Laurentii
1 |
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | Zsfassung in engl. Sprache u.d.T.: An early mediaeval sacred space in Culmine lying on the Pomeranian Vistula |
| Beschreibung: | 198 S. Ill., Kt. |
| ISBN: | 8323116482 |
Internformat
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| 500 | |a Zsfassung in engl. Sprache u.d.T.: An early mediaeval sacred space in Culmine lying on the Pomeranian Vistula | ||
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Datensatz im Suchindex
| _version_ | 1808679030567731200 |
|---|---|
| adam_text |
Spis
tresei
Od autora
.9
Rozdział
1.
Zagadnienia wprowadzające
.11
1.1.
Problematyka badawcza i sposób jej ujęcia
.11
1.2.
Podstawy źródłoznawcze
.14
1.3.
Podstawy datowania zjawisk przestrzennych
.19
Rozdział
2.
Kryteria identyfikacji przestrzeni sakralnej
.27
Rozdział
3.
Lokalizacja przestrzeni sakralnej
-
środowisko przyrodniczo-kulturowe
.31
3.1.
Uwagi wstępne
.31
3.2.
Uwarunkowania przyrodnicze
.31
3.3.
Uwarunkowania kulturowe
.36
Rozdział
4.
Góra św. Wawrzyńca jako jeden z elementów lokalnego wielomianu kultowego
.41
Rozdział
5.
Problem genezy i funkcji obiektu
4/98.47
5.1.
Uwagi wstępne
.47
5.2.
Sadzawki jako wyraz lokalnego kultu akwatycznego czy miejsce obrzędów baptyzmalnych?
.49
5.3.
Konstrukcja kamienna
-
relikt miejsca ofiarnego
.57
5.4.
Zagadnienie genezy niecki ¡lasto-gliniastej
.67
5.5.
Uwagi podsumowujące
.69
Rozdział
6.
Aneks zachodni
-
problem genezy i funkcji
.71
Rozdział
7.
Wczesnoromańska budowla bazylikowa
.77
7.1.
Uwagi wstępne
.77
7.2.
Stan zachowania struktury budowlanej oraz stratygrafia kulturowa
.77
7.3.
Techniki budowlane zastosowane w trakcie wznoszenia budowli
.82
7.4.
Układ przestrzenny i rekonstrukcja zaplanowanej bryły
.86
7.5.
Symbolika
bazyliki
.89
7.6.
Problem etapowości budowy bazyliki ¡jej chronologii
.90
7.7.
Problem fundacji bazyliki
.93
7.8.
Problem docelowej funkcji bazyliki
.95
7.9.
Uwagi podsumowujące
.96
Rozdział
8.
Nietypowe znaleziska kości ludzkich i zwierzęcych jako przejawy późnego kultu pogańskiego
.97
8.1.
Uwagi wstępne
.97
8.2.
Pochówek noworodka
-
egzemplifikacja krwawej ofiary?
.97
8.3.
Zagadnienie warunków powstania tzw. warstwy z kośćmi
.98
8.4.
Problem genezy pochówków zwierzęcych
.107
8.5.
Uwagi podsumowujące
.110
Rozdział
9.
Ślady wytwórczości metalurgicznej
.111
Rozdział
10.
Przeobrażenia przestrzeni sakralnej przy Górze św. Wawrzyńca
-
tradycja miejsca świętego
.115
Rozdział
11.
Miejsce przestrzeni sakralnej
in Culmine
w strukturach osadniczych Pomorza Nadwiślańskiego
.125
11.1.
Góra św. Wawrzyńca
-
główny ośrodek kultu pogańskiego w strefie chełmińsko-dobrzyńskiej
.125
11.2.
Rola ośrodka chełmińskiego w chrystianizacji Pomorza Nadwiślańskiego i Prus
.132
Podsumowanie
.141
Fotografie
.145
Bibliografia
.175
Summary
.185
Ekskurs
Waldemar Rozynkowski: Mons Sancti Laurentii
-
wokół kultu św. Wawrzyńca
.189
Contents
Foreword
.
g
Chapter
1.
Research issues
.
ц
1.1.
The research problem and the way in which it is depicted
.11
1.2.
The basics of source criticism
.14
1.3.
The basics of dating spatial phenomena
.19
Chapter
2.
The criteria used to identify a sacred area
.27
Chapter
3.
The location of a sacred area
-
natural and man-made environment
.31
3.1.
Opening remarks
.31
3.2.
The natural environment
.31
3.3.
The man-made environment
.36
Chapter
4.
The Mount Saint Lawrence as one of a number natural elements in local cult
.41
Chapter
5.
The origin and function of feature
4/98.47
5.1.
Opening remarks
.47
5.2.
The ponds as an expression of local aquatic cult or as a place of baptism?
.49
5.3.
The stone construction
-
remains of a place of sacrifice
.57
5.4.
The question of how the lens of loam and clay formed
.67
5.5.
Summarizing remarks
.69
Chapter
6.
The western annex
-
its origin and function
.71
Chapter
7.
The early Romanesque basilica structure
.77
7.1.
Opening remarks
.77
7.2.
The state of preservation of the structure and its stratigraphy
.77
7.3.
The building techniques utilized in the erection of the structure
.82
7.4.
Dimensions and reconstruction of the original proportions of the basilica
.86
7.5.
The symbolic significance of the basilica
.89
7.6.
The building phases of the basilica and their chronology
.90
7.7.
The foundation of the basilica
.93
7.8.
The intended function of the basilica
.95
7.9.
Summarizing remarks
.96
Chapter
8.
The non-standard find of human and animal bones as a manifestation of later pagan cult
.97
8.1.
Opening remarks
.97
8.2.
The burial of a newly-born child: an example of a blood offering?
.97
8.3.
The conditions under which the so-called layer of bones was formed
.98
8.4.
The origin of the animal burials
.107
8.5.
Summarizing remarks
.110
Chapter
9.
Traces of metallurgical production
.111
Chapter
10.
The transformation of the sacred space before
the Mount Saint Lawrence: the tradition of a sacred place
.115
Chapter
11.
The place of the sacred area in
Culmine
within the settlement structure of
Vistulan
Pomerania.
125
11.1.
The Mount Saint Lawrence: the main centre for pagan cult within the
Chełmno-Dobrzyń
area
.125
11.2.
The role of the centre at
Chełmno
in the Christianization of
Vistulan
Pomerania
and Prussia
.132
Conclusion
.141
Photographs
.145
Bibliography
.175
Summary
.185
Excursus
Waldemar
Rozynkowski: Mons Sancti Laurentii: concerning the cult of Saint Lawrence
.189
Summary
An Early Mediaeval Sacred Space in
Culmine
lying on the Pomeranian Vistula
The archaeological evidence found at the foot of the Mo¬
unt Saint Lawrence fulfils all the criteria necessary to qualify
it as being regarded as a sacred place by the local society
living along the banks of the Vistula in the early Middle Ages.
The place came to be regarded as a source of holiness and
contact, through the medium of different rites, with sacred
forces living outside this earth. The date and circumstances
surrounding the
sanctification
of the site are uncertain. The
numinous nature of the local landscape may have been of
great significance. The eminence towers above the local land¬
scape occupying centre stage. Partly of human construction it
dominates a background of relatively flat local moraines. It
was surely this element in the landscape which was the origi¬
nal source of local belief in the holiness of the location.
This would be in accordance with current phenomenolo-
gical models for the formation of sacred spaces. The symbo¬
lic relationship of the location to the cosmological image (ima¬
go
mundi)
plays a fundamental role in its emergence as
apla¬
ce
of worship. This could be the means by which the domina¬
ting Mount Saint Lawrence came to be regarded as a Cosmic
Mountain. It not only lay on the axis of the Universe (axis
mundi),
but also broke through its confines and enabled con¬
tact between the different spheres of the world and the gods.
Local cult practice undoubtedly endowed other features in
the local landscape with cultic significance, such as the spring
which gushes up at the foot of the Mount, elements in the
local vegetation, or some of the glacial erratics which are fo¬
und in immediate proximity to the site.
In view of the numerous traces of prehistoric occupation,
specifically of Neolithic date and belonging to the Lusatian-
-Pomeranian Culture, one obviously cannot rale out the po¬
ssibility that the site was treated as a sacred place from a very
early date. In spite of the lack of direct archaeological evi¬
dence, however, there are a number of clues suggesting that
the genesis of the consecration of the site can be placed at
least as far back as the early Mediaeval period
(T^-W*
centu¬
ries). It was at that time that two tribal groupings, very close
to one another in ethno-cultural features, began to form in the
Chelmno-Dobrzyń
area. The
Vistulan
group had its centre at
Gruczno and lay to the west of the Vistula, while the
Drwęca
group lay in the river-valley of the
Drwęca
and had its centre
at Gronowo. The Cosmic Mountain was situated between the
two, on the edge of a forested area, finding itself not only in
the 'central' corridor through which the two communities com¬
municated, but more important ideologically as the centre of
their world, guaranteeing its efficient functioning.
Bearing this in mind one must suppose that holy rites and
festivals, prompted by the sacred prestige of the site, would
have taken place in the area in front of the Mount. The majo¬
rity of these would undoubtedly be connected with the vege¬
tation cycle. Other gatherings of the whole community, to set¬
tle disputes or select leaders, may have taken place there as
well. Social events of a more individual nature, such as wed¬
dings, may have taken place here too. Finally various forms
of contact with the outside world
(orbis
exterior) may also
have taken place here, above all due to its convenient loca¬
tion. The Mount lies at the point where the main long-distan¬
ce routes passing through the
Chełmno-Dobrzyń
area meet.
The most important of these was that running alongside the
Vistula.
The earliest evidence for cult-magical practices beneath
the Mount Saint Lawrence come from the
IO"1
century. These
traces have been found in a boggy depression in the terrain,
around which were found a number of artificial hollows ac¬
ting as small reservoirs for the water flowing from under the
Cosmic Mountain, which was consequently endowed with
sacred power. Particularly significant, bearing in mind the la¬
ter fate of the site, were two quite similar pits or ponds situ¬
ated on the East-West axis of this depression. Their purpose is
uncertain. They could be connected with some religious cere¬
mony worshipping the water, perhaps even with some form
of baptism. Both ceremonies could be connected, which wo-
186
Summary
uld be in accordance with the practice of using holy water,
coming from a holy source and with the power of purifica¬
tion, during baptism.
The sacred role of these two pools is also indicated by
a later sacrificial altar, dating to the second half of the
1
0"1
century, which was built on a rise at the edge of one of the
pools. It was built of unworked field stones, with a branch of
black lilac
-
of apotropaic purpose, placed inside. A diverse
range of offerings had been placed on this altar, sacrificed to
the gods during various agrarian rituals. Among the best do¬
cumented materials found are food (grain) and two categories
of blood sacrifice: young men and animals. The latter include
cattle, goats, sheep and horses. Therefore this place constitu¬
ted the 'central opening' between the tribal grouping and the
sacrum beyond. The primaeval revelation of the religious
power of the Cosmic Mountain, and the spring flowing from
under it, was regenerated by repeated re-consecration of the
area, mostly through purely human agency. The construction
of a stone sacrificial altar situated in the very centre of the
world, on its axis (axis
mundi)
enabled mediation and access
to varied levels of supernatural reality. At that period this pla¬
ce was without doubt the most important element regulating
the sacred space of the Mount Saint Lawrence and its small
depression, marking it off from the world of the profanum
and separating it from all the other surrounding moraines.
We have every indication that in earlier times the area aro¬
und the Mount Saint Lawrence was relatively sparsely occu¬
pied. It was principally devoted to magical and cult ceremo¬
nies. This is above all indicated by the lack of any
IO"1
centu¬
ry fortifications, which would have indicated that the site also
had a political and military function. It does not follow that
the site was of minimal significance to the peoples settled along
the Vistula. To the contrary, the archaeological data we have
recovered permit us to conclude that this site, in an ideologi¬
cal sense, was the key location for a whole group of tribes
living in the area on both sides of the Vistula. It fulfilled a
complex religious and social function, a symbol of the ethno-
cultural identity binding the local population together, of the¬
ir common origin and ancestors. The evident sacrum of this
local site, as well as the contacts with the gods experienced
there, guaranteed the good favour and fortune of the tribal
community. We may also assume that the site, because of its
sacredness
-
saturated as it was with the appropriate power
and quality, was also the place where rule was conferred. This
would have been the place where the rulers of the local tribes,
living in the numerous fortified sites situated in the
Chełmno-
-Dobrzyń
area at the end of the first
millenium AD,
would
have been enthroned.
Christianization constituted an indispensable element in
the process of state-building during the early
Piast
period.
Tribal cult centres, of the type we can recognize at the Mount
Saint Lawrence, were regularly taken over. Much evidence
has been preserved of this process. Confrontation between
the State, expanding over the Pomeranian reaches of the Vi¬
stula, and the local population manifests itself at various le¬
vels. The pagan cult centre, called
Culmen,
was destroyed.
The stone altar was partially dismantled and the site was co¬
vered with a layer of slightly permeable loam mixed with clay.
This action, undoubtedly of a magical basis, was aimed at
annihilating the sacred power the altar possessed. We can see
that the location was consecrated as a Christian site by the
building of a chapel, at first probably constructed of wood
and only later of stone. This chapel was conceived as an inte¬
gral part of a great basilica to be laid out in its immediate
neighbourhood. The process of construction at the site illumi¬
nates many problems associated with the genesis of a centre
in
Culmine
for the propagation of Christianity, and the subse¬
quent development of the local settlement planned by the
Church. The significance of the location of the western anne¬
xe of the basilica, situated exactly in the very centre of the
sacred space created by the traditions of pagan religion, is a
decisive clue. The accessibility of holy water nearby and the
characteristic early Romanesque architectural plan of the ba¬
silica perhaps permit us to hypothesize that its main purpose
was baptismal. An alternative interpretation of the building
would be as
a martyrium.
We have insufficient evidence to
support either interpretation.
The basilica is laid out in a tripartite plan without a tower,
with a nave and two aisles, ending in three apses, the chief of
which faces east. This arrangement is most closely related to
the basilicas of Northern Italy, which were frequently adop¬
ted in Carolingian and
Ottonian
buildings. The construction
of the church began in the first half of the ll"1 century, even
though it was halted relatively soon after. This can be linked
to the pagan reaction and the temporary fall of the state struc¬
ture in the 30s of this century. The dimensions of the buil¬
ding, which resemble those at
Gniezno,
the largest cathedral
church in the whole state known from that period, demonstra¬
te its special significance. We cannot rule out the possibility
that it was built as the centre of the new bishopric planned for
the region, which is mentioned in the Chronicles of
Jan Dłu¬
gosz.
The attempt to build a great Christian church, perhaps
serving principally as a place of baptism, at the foot of the
Mount Saint Lawrence, a place of ancient sacredness, indi¬
rectly indicates the existence of a missionary centre there. This
would have preceded the subsequent establishment of a sta¬
ble church structure in the area. An arrangement of this type
can be taken as an indication of the first phase of Christian
activity in any given area. Even though the written sources do
not touch on this subject, one may presume that the first Chri¬
stian mission sent out to convert the local tribal groupings
was indeed sent out to this centre in
Culmine.
It is surely not
without significance that this centre lay on the route of Saint
Adalbert to
Gdańsk
and then to Prussia. Another possible
hypothesis is that it may have been used by Saint Bruno of
Querfurt in his mission to the lands lying to the north-east of
the state of
Bolesław Chrobry.
We can also date the building of the early Romanesque
Basilica, an act aimed against the pagan sacrum, as synchro¬
nous with the construction of solid wood and earth fortifica¬
tions around the high ground at the foot of the Mount Saint
Lawrence. We should surely treat this as evidence for the fo-
Summary
187
undation of a centre of state government in
Culmine.
It is the
largest such settlement in this part of
Vistulan
Pomerania.
In
terms of its size and the functions it performed it is only com¬
parable with that at
Gdańsk
for this period. We have no evi¬
dence indicating to what extent the surrounding region with
its fortified settlements, which had been formed at the end of
the tribal period, had been brought under domination. We
equally have no idea exactly when a regular network of state
fortified settlements, dominating the main routes of commu¬
nication, was established in the region. This question is direc¬
tly related to problem of the precise status of the Chehnno
region at that time, as it is drawn up in the Dagome index. In
numerous secondary sources the Chehnno region is held to
have been a dependent tributary territory, although up to that
time it had frequently lain outside the basic territory of the
Piast
state. Recently a contrary opinion has emerged, howe¬
ver, that it may have only been attached to the core territory
of the civitas Schinesghe at the beginning of the reign of
Bo¬
lesław Chrobry.
The attempt to form an ecclesiastical centre in
Culmine
is
in itself evidence that from the beginning of the second
mille¬
nium
AD the settlement was already a place of great econo¬
mic and demographic significance. The large cemetery situ¬
ated not far from the holy Mount would support this view.
The start of the practice of burying the dead in this place can
also be connected to the sphere of the sacrum. Perhaps a co¬
nviction existed, stretching back to tribal times, that the en¬
trance to the underworld was to be found in this place. In this
way the traditional vision of cosmic order, that the land of the
dead was to be found under the Cosmic Mountain, could be
brought up to date. As well as the prestige of the place as a
sacred site, a market must have also functioned here. Its reve¬
nues would have been passed on to the Benedictines in
Mo¬
gilno.
The whole range of social exchanges taking place at
the site undoubtedly would have led to a substantial growth
in its significance.
The cosmological significance of the site to pagans wo¬
uld not have disappeared at the time of its Christian consecra¬
tion. Symptoms of this have been preserved in archaeological
evidence preserved from the
destraction
of the settlement in
Culmine.
The most spectacular of these is the ceremonial fe¬
asts which took place within the unfinished remains of the
western annexe to the basilica during the second half of the
ll"1 and the first quarter of the
12*
centuries, which can be
connected to the pagan reaction. A clay floor was laid down
in this place, resembling the depressions in the terrain used
earlier for cult purposes. Blood offerings of animals, and cer¬
tainly of humans too, took place here, and valuable objects
were also deposited as
votives.
The remains of these practices
were preserved in a small heap, the so-called 'layer with bo¬
nes', composed of the bone remains of several thousand ani¬
mals, both domestic and wild, which displayed traces of pre¬
paration for consumption. Not far away a newly-born child
had been buried, perhaps also a sacrifice laid at the foot of the
sacred height. The almost complete skeletons of a number of
animals, above all of horses, which were found in the vicini¬
ty, are to be interpreted in a similar way. Additionally a hearth
with traces of iron-working dating to perhaps the second half
of the 12th, but certainly to the first half of the
ІЗ"1
centuries,
found in the 'layer with bones' should also be connected with
the mediating character of this sacred place. It special powers
obviously also had a magical and sacred character in this case,
for this metallurgical workshop belonged to persons endo¬
wed with supernatural powers. It is precisely situated in a pla¬
ce sacred in the pagan tradition. There is every indication too
that during the final phase of operation of this workshop the
place was to a large degree already deserted, lying outside the
boundaries of the settled area, which is found on the other
side of the Mount Saint Lawrence.
An attempt was made to restablish the settlement in the
Chehnno district by Bishop Christian in the 1220s. Perhaps
the concept of building a Christian church in the form of
a basilica was also revived. This is all evidence of how great
a role this place played among the people living on the banks
of the Vistula. The conviction that the place possessed sacred
significance still remained in place in their consciousness.
A final trace of this was manifested by the building of a cha¬
pel dedicated to Saint Lawrence, the patron saint of the strug¬
gle with paganism, on this very Mount at the end of the
l?h
century. For dozens of years a church fete and a fair were held
here on
10
August, the anniversary of the death of this martyr.
In times of plague, a special mass was jointly celebrated here
by the priests of Chehnno. The chapel, of half-timbered con¬
struction, was only demolished in the first half of the
19*
cen¬
tury. The sacred character of the location gradually passed
out of the local collective memory. Now the only link the
Mount Saint Lawrence has with the sacrum is its name. |
| adam_txt |
Spis
tresei
Od autora
.9
Rozdział
1.
Zagadnienia wprowadzające
.11
1.1.
Problematyka badawcza i sposób jej ujęcia
.11
1.2.
Podstawy źródłoznawcze
.14
1.3.
Podstawy datowania zjawisk przestrzennych
.19
Rozdział
2.
Kryteria identyfikacji przestrzeni sakralnej
.27
Rozdział
3.
Lokalizacja przestrzeni sakralnej
-
środowisko przyrodniczo-kulturowe
.31
3.1.
Uwagi wstępne
.31
3.2.
Uwarunkowania przyrodnicze
.31
3.3.
Uwarunkowania kulturowe
.36
Rozdział
4.
Góra św. Wawrzyńca jako jeden z elementów lokalnego wielomianu kultowego
.41
Rozdział
5.
Problem genezy i funkcji obiektu
4/98.47
5.1.
Uwagi wstępne
.47
5.2.
Sadzawki jako wyraz lokalnego kultu akwatycznego czy miejsce obrzędów baptyzmalnych?
.49
5.3.
Konstrukcja kamienna
-
relikt miejsca ofiarnego
.57
5.4.
Zagadnienie genezy niecki ¡lasto-gliniastej
.67
5.5.
Uwagi podsumowujące
.69
Rozdział
6.
Aneks zachodni
-
problem genezy i funkcji
.71
Rozdział
7.
Wczesnoromańska budowla bazylikowa
.77
7.1.
Uwagi wstępne
.77
7.2.
Stan zachowania struktury budowlanej oraz stratygrafia kulturowa
.77
7.3.
Techniki budowlane zastosowane w trakcie wznoszenia budowli
.82
7.4.
Układ przestrzenny i rekonstrukcja zaplanowanej bryły
.86
7.5.
Symbolika
bazyliki
.89
7.6.
Problem etapowości budowy bazyliki ¡jej chronologii
.90
7.7.
Problem fundacji bazyliki
.93
7.8.
Problem docelowej funkcji bazyliki
.95
7.9.
Uwagi podsumowujące
.96
Rozdział
8.
Nietypowe znaleziska kości ludzkich i zwierzęcych jako przejawy późnego kultu pogańskiego
.97
8.1.
Uwagi wstępne
.97
8.2.
Pochówek noworodka
-
egzemplifikacja krwawej ofiary?
.97
8.3.
Zagadnienie warunków powstania tzw. warstwy z kośćmi
.98
8.4.
Problem genezy pochówków zwierzęcych
.107
8.5.
Uwagi podsumowujące
.110
Rozdział
9.
Ślady wytwórczości metalurgicznej
.111
Rozdział
10.
Przeobrażenia przestrzeni sakralnej przy Górze św. Wawrzyńca
-
tradycja miejsca świętego
.115
Rozdział
11.
Miejsce przestrzeni sakralnej
in Culmine
w strukturach osadniczych Pomorza Nadwiślańskiego
.125
11.1.
Góra św. Wawrzyńca
-
główny ośrodek kultu pogańskiego w strefie chełmińsko-dobrzyńskiej
.125
11.2.
Rola ośrodka chełmińskiego w chrystianizacji Pomorza Nadwiślańskiego i Prus
.132
Podsumowanie
.141
Fotografie
.145
Bibliografia
.175
Summary
.185
Ekskurs
Waldemar Rozynkowski: Mons Sancti Laurentii
-
wokół kultu św. Wawrzyńca
.189
Contents
Foreword
.
g
Chapter
1.
Research issues
.
ц
1.1.
The research problem and the way in which it is depicted
.11
1.2.
The basics of source criticism
.14
1.3.
The basics of dating spatial phenomena
.19
Chapter
2.
The criteria used to identify a sacred area
.27
Chapter
3.
The location of a sacred area
-
natural and man-made environment
.31
3.1.
Opening remarks
.31
3.2.
The natural environment
.31
3.3.
The man-made environment
.36
Chapter
4.
The Mount Saint Lawrence as one of a number natural elements in local cult
.41
Chapter
5.
The origin and function of feature
4/98.47
5.1.
Opening remarks
.47
5.2.
The ponds as an expression of local aquatic cult or as a place of baptism?
.49
5.3.
The stone construction
-
remains of a place of sacrifice
.57
5.4.
The question of how the lens of loam and clay formed
.67
5.5.
Summarizing remarks
.69
Chapter
6.
The western annex
-
its origin and function
.71
Chapter
7.
The early Romanesque basilica structure
.77
7.1.
Opening remarks
.77
7.2.
The state of preservation of the structure and its stratigraphy
.77
7.3.
The building techniques utilized in the erection of the structure
.82
7.4.
Dimensions and reconstruction of the original proportions of the basilica
.86
7.5.
The symbolic significance of the basilica
.89
7.6.
The building phases of the basilica and their chronology
.90
7.7.
The foundation of the basilica
.93
7.8.
The intended function of the basilica
.95
7.9.
Summarizing remarks
.96
Chapter
8.
The non-standard find of human and animal bones as a manifestation of later pagan cult
.97
8.1.
Opening remarks
.97
8.2.
The burial of a newly-born child: an example of a blood offering?
.97
8.3.
The conditions under which the so-called layer of bones was formed
.98
8.4.
The origin of the animal burials
.107
8.5.
Summarizing remarks
.110
Chapter
9.
Traces of metallurgical production
.111
Chapter
10.
The transformation of the sacred space before
the Mount Saint Lawrence: the tradition of a sacred place
.115
Chapter
11.
The place of the sacred area in
Culmine
within the settlement structure of
Vistulan
Pomerania.
125
11.1.
The Mount Saint Lawrence: the main centre for pagan cult within the
Chełmno-Dobrzyń
area
.125
11.2.
The role of the centre at
Chełmno
in the Christianization of
Vistulan
Pomerania
and Prussia
.132
Conclusion
.141
Photographs
.145
Bibliography
.175
Summary
.185
Excursus
Waldemar
Rozynkowski: Mons Sancti Laurentii: concerning the cult of Saint Lawrence
.189
Summary
An Early Mediaeval Sacred Space in
Culmine
lying on the Pomeranian Vistula
The archaeological evidence found at the foot of the Mo¬
unt Saint Lawrence fulfils all the criteria necessary to qualify
it as being regarded as a sacred place by the local society
living along the banks of the Vistula in the early Middle Ages.
The place came to be regarded as a source of holiness and
contact, through the medium of different rites, with sacred
forces living outside this earth. The date and circumstances
surrounding the
sanctification
of the site are uncertain. The
numinous nature of the local landscape may have been of
great significance. The eminence towers above the local land¬
scape occupying centre stage. Partly of human construction it
dominates a background of relatively flat local moraines. It
was surely this element in the landscape which was the origi¬
nal source of local belief in the holiness of the location.
This would be in accordance with current phenomenolo-
gical models for the formation of sacred spaces. The symbo¬
lic relationship of the location to the cosmological image (ima¬
go
mundi)
plays a fundamental role in its emergence as
apla¬
ce
of worship. This could be the means by which the domina¬
ting Mount Saint Lawrence came to be regarded as a Cosmic
Mountain. It not only lay on the axis of the Universe (axis
mundi),
but also broke through its confines and enabled con¬
tact between the different spheres of the world and the gods.
Local cult practice undoubtedly endowed other features in
the local landscape with cultic significance, such as the spring
which gushes up at the foot of the Mount, elements in the
local vegetation, or some of the glacial erratics which are fo¬
und in immediate proximity to the site.
In view of the numerous traces of prehistoric occupation,
specifically of Neolithic date and belonging to the Lusatian-
-Pomeranian Culture, one obviously cannot rale out the po¬
ssibility that the site was treated as a sacred place from a very
early date. In spite of the lack of direct archaeological evi¬
dence, however, there are a number of clues suggesting that
the genesis of the consecration of the site can be placed at
least as far back as the early Mediaeval period
(T^-W*
centu¬
ries). It was at that time that two tribal groupings, very close
to one another in ethno-cultural features, began to form in the
Chelmno-Dobrzyń
area. The
Vistulan
group had its centre at
Gruczno and lay to the west of the Vistula, while the
Drwęca
group lay in the river-valley of the
Drwęca
and had its centre
at Gronowo. The Cosmic Mountain was situated between the
two, on the edge of a forested area, finding itself not only in
the 'central' corridor through which the two communities com¬
municated, but more important ideologically as the centre of
their world, guaranteeing its efficient functioning.
Bearing this in mind one must suppose that holy rites and
festivals, prompted by the sacred prestige of the site, would
have taken place in the area in front of the Mount. The majo¬
rity of these would undoubtedly be connected with the vege¬
tation cycle. Other gatherings of the whole community, to set¬
tle disputes or select leaders, may have taken place there as
well. Social events of a more individual nature, such as wed¬
dings, may have taken place here too. Finally various forms
of contact with the outside world
(orbis
exterior) may also
have taken place here, above all due to its convenient loca¬
tion. The Mount lies at the point where the main long-distan¬
ce routes passing through the
Chełmno-Dobrzyń
area meet.
The most important of these was that running alongside the
Vistula.
The earliest evidence for cult-magical practices beneath
the Mount Saint Lawrence come from the
IO"1
century. These
traces have been found in a boggy depression in the terrain,
around which were found a number of artificial hollows ac¬
ting as small reservoirs for the water flowing from under the
Cosmic Mountain, which was consequently endowed with
sacred power. Particularly significant, bearing in mind the la¬
ter fate of the site, were two quite similar pits or ponds situ¬
ated on the East-West axis of this depression. Their purpose is
uncertain. They could be connected with some religious cere¬
mony worshipping the water, perhaps even with some form
of baptism. Both ceremonies could be connected, which wo-
186
Summary
uld be in accordance with the practice of using holy water,
coming from a holy source and with the power of purifica¬
tion, during baptism.
The sacred role of these two pools is also indicated by
a later sacrificial altar, dating to the second half of the
1
0"1
century, which was built on a rise at the edge of one of the
pools. It was built of unworked field stones, with a branch of
black lilac
-
of apotropaic purpose, placed inside. A diverse
range of offerings had been placed on this altar, sacrificed to
the gods during various agrarian rituals. Among the best do¬
cumented materials found are food (grain) and two categories
of blood sacrifice: young men and animals. The latter include
cattle, goats, sheep and horses. Therefore this place constitu¬
ted the 'central opening' between the tribal grouping and the
sacrum beyond. The primaeval revelation of the religious
power of the Cosmic Mountain, and the spring flowing from
under it, was regenerated by repeated re-consecration of the
area, mostly through purely human agency. The construction
of a stone sacrificial altar situated in the very centre of the
world, on its axis (axis
mundi)
enabled mediation and access
to varied levels of supernatural reality. At that period this pla¬
ce was without doubt the most important element regulating
the sacred space of the Mount Saint Lawrence and its small
depression, marking it off from the world of the profanum
and separating it from all the other surrounding moraines.
We have every indication that in earlier times the area aro¬
und the Mount Saint Lawrence was relatively sparsely occu¬
pied. It was principally devoted to magical and cult ceremo¬
nies. This is above all indicated by the lack of any
IO"1
centu¬
ry fortifications, which would have indicated that the site also
had a political and military function. It does not follow that
the site was of minimal significance to the peoples settled along
the Vistula. To the contrary, the archaeological data we have
recovered permit us to conclude that this site, in an ideologi¬
cal sense, was the key location for a whole group of tribes
living in the area on both sides of the Vistula. It fulfilled a
complex religious and social function, a symbol of the ethno-
cultural identity binding the local population together, of the¬
ir common origin and ancestors. The evident sacrum of this
local site, as well as the contacts with the gods experienced
there, guaranteed the good favour and fortune of the tribal
community. We may also assume that the site, because of its
sacredness
-
saturated as it was with the appropriate power
and quality, was also the place where rule was conferred. This
would have been the place where the rulers of the local tribes,
living in the numerous fortified sites situated in the
Chełmno-
-Dobrzyń
area at the end of the first
millenium AD,
would
have been enthroned.
Christianization constituted an indispensable element in
the process of state-building during the early
Piast
period.
Tribal cult centres, of the type we can recognize at the Mount
Saint Lawrence, were regularly taken over. Much evidence
has been preserved of this process. Confrontation between
the State, expanding over the Pomeranian reaches of the Vi¬
stula, and the local population manifests itself at various le¬
vels. The pagan cult centre, called
Culmen,
was destroyed.
The stone altar was partially dismantled and the site was co¬
vered with a layer of slightly permeable loam mixed with clay.
This action, undoubtedly of a magical basis, was aimed at
annihilating the sacred power the altar possessed. We can see
that the location was consecrated as a Christian site by the
building of a chapel, at first probably constructed of wood
and only later of stone. This chapel was conceived as an inte¬
gral part of a great basilica to be laid out in its immediate
neighbourhood. The process of construction at the site illumi¬
nates many problems associated with the genesis of a centre
in
Culmine
for the propagation of Christianity, and the subse¬
quent development of the local settlement planned by the
Church. The significance of the location of the western anne¬
xe of the basilica, situated exactly in the very centre of the
sacred space created by the traditions of pagan religion, is a
decisive clue. The accessibility of holy water nearby and the
characteristic early Romanesque architectural plan of the ba¬
silica perhaps permit us to hypothesize that its main purpose
was baptismal. An alternative interpretation of the building
would be as
a martyrium.
We have insufficient evidence to
support either interpretation.
The basilica is laid out in a tripartite plan without a tower,
with a nave and two aisles, ending in three apses, the chief of
which faces east. This arrangement is most closely related to
the basilicas of Northern Italy, which were frequently adop¬
ted in Carolingian and
Ottonian
buildings. The construction
of the church began in the first half of the ll"1 century, even
though it was halted relatively soon after. This can be linked
to the pagan reaction and the temporary fall of the state struc¬
ture in the 30s of this century. The dimensions of the buil¬
ding, which resemble those at
Gniezno,
the largest cathedral
church in the whole state known from that period, demonstra¬
te its special significance. We cannot rule out the possibility
that it was built as the centre of the new bishopric planned for
the region, which is mentioned in the Chronicles of
Jan Dłu¬
gosz.
The attempt to build a great Christian church, perhaps
serving principally as a place of baptism, at the foot of the
Mount Saint Lawrence, a place of ancient sacredness, indi¬
rectly indicates the existence of a missionary centre there. This
would have preceded the subsequent establishment of a sta¬
ble church structure in the area. An arrangement of this type
can be taken as an indication of the first phase of Christian
activity in any given area. Even though the written sources do
not touch on this subject, one may presume that the first Chri¬
stian mission sent out to convert the local tribal groupings
was indeed sent out to this centre in
Culmine.
It is surely not
without significance that this centre lay on the route of Saint
Adalbert to
Gdańsk
and then to Prussia. Another possible
hypothesis is that it may have been used by Saint Bruno of
Querfurt in his mission to the lands lying to the north-east of
the state of
Bolesław Chrobry.
We can also date the building of the early Romanesque
Basilica, an act aimed against the pagan sacrum, as synchro¬
nous with the construction of solid wood and earth fortifica¬
tions around the high ground at the foot of the Mount Saint
Lawrence. We should surely treat this as evidence for the fo-
Summary
187
undation of a centre of state government in
Culmine.
It is the
largest such settlement in this part of
Vistulan
Pomerania.
In
terms of its size and the functions it performed it is only com¬
parable with that at
Gdańsk
for this period. We have no evi¬
dence indicating to what extent the surrounding region with
its fortified settlements, which had been formed at the end of
the tribal period, had been brought under domination. We
equally have no idea exactly when a regular network of state
fortified settlements, dominating the main routes of commu¬
nication, was established in the region. This question is direc¬
tly related to problem of the precise status of the Chehnno
region at that time, as it is drawn up in the Dagome index. In
numerous secondary sources the Chehnno region is held to
have been a dependent tributary territory, although up to that
time it had frequently lain outside the basic territory of the
Piast
state. Recently a contrary opinion has emerged, howe¬
ver, that it may have only been attached to the core territory
of the civitas Schinesghe at the beginning of the reign of
Bo¬
lesław Chrobry.
The attempt to form an ecclesiastical centre in
Culmine
is
in itself evidence that from the beginning of the second
mille¬
nium
AD the settlement was already a place of great econo¬
mic and demographic significance. The large cemetery situ¬
ated not far from the holy Mount would support this view.
The start of the practice of burying the dead in this place can
also be connected to the sphere of the sacrum. Perhaps a co¬
nviction existed, stretching back to tribal times, that the en¬
trance to the underworld was to be found in this place. In this
way the traditional vision of cosmic order, that the land of the
dead was to be found under the Cosmic Mountain, could be
brought up to date. As well as the prestige of the place as a
sacred site, a market must have also functioned here. Its reve¬
nues would have been passed on to the Benedictines in
Mo¬
gilno.
The whole range of social exchanges taking place at
the site undoubtedly would have led to a substantial growth
in its significance.
The cosmological significance of the site to pagans wo¬
uld not have disappeared at the time of its Christian consecra¬
tion. Symptoms of this have been preserved in archaeological
evidence preserved from the
destraction
of the settlement in
Culmine.
The most spectacular of these is the ceremonial fe¬
asts which took place within the unfinished remains of the
western annexe to the basilica during the second half of the
ll"1 and the first quarter of the
12*
centuries, which can be
connected to the pagan reaction. A clay floor was laid down
in this place, resembling the depressions in the terrain used
earlier for cult purposes. Blood offerings of animals, and cer¬
tainly of humans too, took place here, and valuable objects
were also deposited as
votives.
The remains of these practices
were preserved in a small heap, the so-called 'layer with bo¬
nes', composed of the bone remains of several thousand ani¬
mals, both domestic and wild, which displayed traces of pre¬
paration for consumption. Not far away a newly-born child
had been buried, perhaps also a sacrifice laid at the foot of the
sacred height. The almost complete skeletons of a number of
animals, above all of horses, which were found in the vicini¬
ty, are to be interpreted in a similar way. Additionally a hearth
with traces of iron-working dating to perhaps the second half
of the 12th, but certainly to the first half of the
ІЗ"1
centuries,
found in the 'layer with bones' should also be connected with
the mediating character of this sacred place. It special powers
obviously also had a magical and sacred character in this case,
for this metallurgical workshop belonged to persons endo¬
wed with supernatural powers. It is precisely situated in a pla¬
ce sacred in the pagan tradition. There is every indication too
that during the final phase of operation of this workshop the
place was to a large degree already deserted, lying outside the
boundaries of the settled area, which is found on the other
side of the Mount Saint Lawrence.
An attempt was made to restablish the settlement in the
Chehnno district by Bishop Christian in the 1220s. Perhaps
the concept of building a Christian church in the form of
a basilica was also revived. This is all evidence of how great
a role this place played among the people living on the banks
of the Vistula. The conviction that the place possessed sacred
significance still remained in place in their consciousness.
A final trace of this was manifested by the building of a cha¬
pel dedicated to Saint Lawrence, the patron saint of the strug¬
gle with paganism, on this very Mount at the end of the
l?h
century. For dozens of years a church fete and a fair were held
here on
10
August, the anniversary of the death of this martyr.
In times of plague, a special mass was jointly celebrated here
by the priests of Chehnno. The chapel, of half-timbered con¬
struction, was only demolished in the first half of the
19*
cen¬
tury. The sacred character of the location gradually passed
out of the local collective memory. Now the only link the
Mount Saint Lawrence has with the sacrum is its name. |
| any_adam_object | 1 |
| any_adam_object_boolean | 1 |
| author | Chudziak, Wojciech 1962- |
| author_GND | (DE-588)1244872784 |
| author_facet | Chudziak, Wojciech 1962- |
| author_role | aut |
| author_sort | Chudziak, Wojciech 1962- |
| author_variant | w c wc |
| building | Verbundindex |
| bvnumber | BV021322647 |
| classification_rvk | NF 1620 |
| ctrlnum | (OCoLC)56071357 (DE-599)BVBBV021322647 |
| discipline | Geschichte |
| discipline_str_mv | Geschichte |
| edition | Wyd. 1. |
| format | Book |
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| geographic | Chełmno (Polska, województwo kujawsko-pomorskie ; region) - zabytki jhpk Polen Chełmno (Toruń, Poland) Antiquities Chełmno (DE-588)4070152-9 gnd |
| geographic_facet | Chełmno (Polska, województwo kujawsko-pomorskie ; region) - zabytki Polen Chełmno (Toruń, Poland) Antiquities Chełmno |
| id | DE-604.BV021322647 |
| illustrated | Illustrated |
| index_date | 2024-07-02T13:59:25Z |
| indexdate | 2024-08-29T00:18:56Z |
| institution | BVB |
| isbn | 8323116482 |
| language | Polish |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-014643020 |
| oclc_num | 56071357 |
| open_access_boolean | |
| owner | DE-12 DE-11 DE-B220 |
| owner_facet | DE-12 DE-11 DE-B220 |
| physical | 198 S. Ill., Kt. |
| publishDate | 2003 |
| publishDateSearch | 2003 |
| publishDateSort | 2003 |
| publisher | Wydawn. Uniw. Mikołaja Kopernika |
| record_format | marc |
| series | Mons Sancti Laurentii |
| series2 | Mons Sancti Laurentii |
| spelling | Chudziak, Wojciech 1962- Verfasser (DE-588)1244872784 aut Wczesnośredniowieczna przestrzeń sakralna in Culmine na Pomorzu Nadwiślańskim Wojciech Chudziak Wyd. 1. Toruń Wydawn. Uniw. Mikołaja Kopernika 2003 198 S. Ill., Kt. txt rdacontent n rdamedia nc rdacarrier Mons Sancti Laurentii 1 Zsfassung in engl. Sprache u.d.T.: An early mediaeval sacred space in Culmine lying on the Pomeranian Vistula Miejsca święte - Polska - Pomorze Gdańskie (region) - średniowiecze jhpk Sacrum - aspekt antropologiczny - średniowiecze jhpk Wykopaliska archeologiczne - Polska - Kałdus jhpk Funde Excavations (Archaeology) Poland Chełmno (Toruń) Sacred space Poland Chełmno (Toruń) Archäologie (DE-588)4002827-6 gnd rswk-swf Funde (DE-588)4071507-3 gnd rswk-swf Ausgrabung (DE-588)4129464-6 gnd rswk-swf Chełmno (Polska, województwo kujawsko-pomorskie ; region) - zabytki jhpk Polen Chełmno (Toruń, Poland) Antiquities Chełmno (DE-588)4070152-9 gnd rswk-swf Chełmno (DE-588)4070152-9 g Archäologie (DE-588)4002827-6 s Ausgrabung (DE-588)4129464-6 s Funde (DE-588)4071507-3 s DE-604 Mons Sancti Laurentii 1 (DE-604)BV021284144 1 Digitalisierung BSBMuenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=014643020&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=014643020&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Chudziak, Wojciech 1962- Wczesnośredniowieczna przestrzeń sakralna in Culmine na Pomorzu Nadwiślańskim Mons Sancti Laurentii Miejsca święte - Polska - Pomorze Gdańskie (region) - średniowiecze jhpk Sacrum - aspekt antropologiczny - średniowiecze jhpk Wykopaliska archeologiczne - Polska - Kałdus jhpk Funde Excavations (Archaeology) Poland Chełmno (Toruń) Sacred space Poland Chełmno (Toruń) Archäologie (DE-588)4002827-6 gnd Funde (DE-588)4071507-3 gnd Ausgrabung (DE-588)4129464-6 gnd |
| subject_GND | (DE-588)4002827-6 (DE-588)4071507-3 (DE-588)4129464-6 (DE-588)4070152-9 |
| title | Wczesnośredniowieczna przestrzeń sakralna in Culmine na Pomorzu Nadwiślańskim |
| title_auth | Wczesnośredniowieczna przestrzeń sakralna in Culmine na Pomorzu Nadwiślańskim |
| title_exact_search | Wczesnośredniowieczna przestrzeń sakralna in Culmine na Pomorzu Nadwiślańskim |
| title_exact_search_txtP | Wczesnośredniowieczna przestrzeń sakralna in Culmine na Pomorzu Nadwiślańskim |
| title_full | Wczesnośredniowieczna przestrzeń sakralna in Culmine na Pomorzu Nadwiślańskim Wojciech Chudziak |
| title_fullStr | Wczesnośredniowieczna przestrzeń sakralna in Culmine na Pomorzu Nadwiślańskim Wojciech Chudziak |
| title_full_unstemmed | Wczesnośredniowieczna przestrzeń sakralna in Culmine na Pomorzu Nadwiślańskim Wojciech Chudziak |
| title_short | Wczesnośredniowieczna przestrzeń sakralna in Culmine na Pomorzu Nadwiślańskim |
| title_sort | wczesnosredniowieczna przestrzen sakralna in culmine na pomorzu nadwislanskim |
| topic | Miejsca święte - Polska - Pomorze Gdańskie (region) - średniowiecze jhpk Sacrum - aspekt antropologiczny - średniowiecze jhpk Wykopaliska archeologiczne - Polska - Kałdus jhpk Funde Excavations (Archaeology) Poland Chełmno (Toruń) Sacred space Poland Chełmno (Toruń) Archäologie (DE-588)4002827-6 gnd Funde (DE-588)4071507-3 gnd Ausgrabung (DE-588)4129464-6 gnd |
| topic_facet | Miejsca święte - Polska - Pomorze Gdańskie (region) - średniowiecze Sacrum - aspekt antropologiczny - średniowiecze Wykopaliska archeologiczne - Polska - Kałdus Funde Excavations (Archaeology) Poland Chełmno (Toruń) Sacred space Poland Chełmno (Toruń) Archäologie Ausgrabung Chełmno (Polska, województwo kujawsko-pomorskie ; region) - zabytki Polen Chełmno (Toruń, Poland) Antiquities Chełmno |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=014643020&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=014643020&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| volume_link | (DE-604)BV021284144 |
| work_keys_str_mv | AT chudziakwojciech wczesnosredniowiecznaprzestrzensakralnainculminenapomorzunadwislanskim |