Svatý Václav: panovník a světec v raném středověku
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Czech |
| Veröffentlicht: |
Praha [u.a.]
Paseka
2014
|
| Ausgabe: | Vyd. 1. |
| Schriftenreihe: | Historická paměť
Velká řada ; 24 |
| Schlagworte: | |
| Online-Zugang: | Rezension Abstract Inhaltsverzeichnis |
| Beschreibung: | Zsfassung in engl. Sprache u.d.T.: Saint Wenceslas: a ruler and saint in the early Middle Ages |
| Beschreibung: | 324 S., [8 Bl.] Ill., Kt. |
| ISBN: | 9788074325014 |
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| 856 | 4 | 2 | |u https://www.recensio.net/r/03b95446bd8d4490ae77c2fb38bdebe0 |y rezensiert in: Mediaevalia Historica Bohemica, 17 (2014), 2, S. 161-165 |3 Rezension |
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Datensatz im Suchindex
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| adam_text | SUMMARY
Saint Wenceslas:
A Ruler and Saint
in the Early Middle Ages
The Czech prince Saint Wenceslas reigned from 921 until 935, when he was mur-
dered (on 28 September) by his younger brother Boleslav outside the gates of the
church on his castle grounds in (Old) Boleslav. The brothers’ father was Prince
Vratislav I (c. 915-921), son of Prince Boŕivoj I (died c. 888), the founder of the
Czech Premyslid dynasty. Boŕivoj Ps wire, Saint Ludmila apparently came from West
Slav tribes living in the region east of the Saale River. She was also killed in 921,
allegedly on the orders of her mother-in-law, Princess Drahomíra, the wife of
Vratislav I. (Drahomíra came from a family of princely rank belonging to the
Stodoran tribe of Slavs that lived in the region of present-day Berlin). Brutal events
such as these murders, right at the heart of the family, ushered in the beginnings
of the Czech state.
Murder was frequently resorted to for solving problems at that time, but it was
not a reliable way to establish a new state. Recent Czech historiography has tended
to concentrate single-mindedly on the military and exploitative aspects of state
power (perhaps influenced by brutal events in the 20th century associated with
Nazism and Communism). However, in reality during the early Middle Ages the
processes of integration and acculturisation owed more to the economic deve-
lopment of Prague, which stood at the crossroads of ever-expanding trade networks,
and also to the effects of Christianisation. The Premyslid dynasty played a key role
in these developments.
A well-founded view of the beginnings of “the history of the Czechs” was pro-
vided by the hagiographer Christianus, writing in the last decade of the tenth cen-
tury. This was long before the chronicler Cosmas, who died in 1125 but who is
usually credited as the author of the first standard Czech “national chronicle”. In
Bohemia and Germany in those times intellectuals such as these two usually hailed
from the highest social circles. They had access to information that provided them
with an advantageous perspective. The monk Christianus was the son of Boleslav
I and, according to a report by the Saxon hagiographer St. Bruno, he was an elo-
quent and surprisingly well-educated individual, as he demonstrated at the Synod
in Rome. In his legend, Christianus truly came close to providing an ideological
context for the beginnings of the Czech state, and thus a sort of philosophy of
Czech history.
At its core was the idea that the existence of a Czech national entity, which he
linked from a religious point of view to the Christianising mission to Great Moravia
321
SUMMARY
undertaken by Cyril and Methodius in the ninth century, was “not self-evident”.
The Czech state needed to be created not (only) by the sword but (above all) by
piety and wisdom; otherwise, the sword would be of no help and the Czech state
would be destroyed just as Great Moravia had been before it (around 905). In Chris-
tianus’ interpretation, by choosing Wenceslas to be a martyr in his cause, God had
bestowed “an historic role” on the “savage” Czechs. Wenceslas’ murderer Boleslav,
on the other hand, represented the negative forces which, Christianus emphasised,
continued to threaten the Czech state internally.
Even though, beginning in the I9th century, expositions of the origins of the
Czech state and nation began to increasingly reflect modern ideological theories
(such as the Czechs’ relations with Germany and scepticism toward the role of the
Church), the originally barbaric Slav tribes’ conversion to Christianity was a more
widespread theme in studies of cultural transformations among a range of diffe-
rent ethnic groups. This book discusses this theme within a broader territorial con-
text. It covers Christianising changes in Central Europe, but also examines the in-
novative influence the “ideology of Wenceslas” had in forming the political culture
of the Rurik dynasty in old Russia. It also compares parallel features in the deve-
lopment of the cult of Saint Olaf and the strengthening of the state in Norway.
The first section of the book follows developments in Europe and in the Czech
Lands before the accession of Prince Wenceslas. It refers to Constantine’s con-
version to Christianity, the formation of the Czech kingdom, and adoption of Chris-
tianity among the Franks, and depicts the pagan Slav tribes at the time when the
“migration of nations” came to an end. Developments in Central Europe were ac-
celerated by the expansionism of Charlemagne, who attempted to subordinate the
tribes in Bohemia through two military campaigns. In Moravia in the ninth cen-
tury the Mojmír dynasty consolidated its power following its acceptance of bap-
tism under the auspices of Passau in Bavaria in 831, while maintaining contact with
the Patriarchate in Aquileia. In the end, Prince Rastislav invited Byzantium to send
a mission to the country which was to be led by the Constantine brothers, better
known as Cyril and Methodius, who created a special Slavonic alphabet used for
the translation of the Bible and other texts. The significance of this literature was
that it facilitated the cultural transformation of the Slav elites and population. Its
effects were also to be seen soon afterward in the complete Slavonicisation of Bul-
garia and Kievan Rus
The Czechs took their Christian rituals from both Bavaria and Moravia. The author
presents a new hypothesis regarding the marriages arranged by the earliest
Premyslid rulers (to Ludmila and to Drahomíra) and the birth of Vratislav I and
St. Wenceslas (c. 903). Following new archaeological research by Ladislav Varadzin,
he rejects a “militaristic” explanation for the basis of their power. Even though the
Premyslids obviously built fortifications and had their own cavalry, the major source
of change in their society was their economic and spiritual hegemony. The adop-
tion of Christianity as promulgated by Methodius gave the dynasty a new charisma.
The support of the clergy then permitted them to import organisational state-build-
ing models which would be accepted by the Prague court.
The second section is devoted to the life and work of Prince Wenceslas. The old-
est legends introduced a large number of subjects but all began with the death of
Vratislav I and the accession of Wenceslas, “who was still only a child” - of eigh-
teen, be it noted (D. Tŕeštík’s thesis criticised). Old Church Slavonic legends from
Bohemia, Russia and Croatia find the source of the evil behind Christianus’ “harsh
events” in the aggressive magnates and lauded the merits of Princess Drahomíra
(in 921). They depict the later involvement (in 935) of the still quite immature
Boleslav in the murderous attack on his elder brother and end with his repentance
during the transfer of Wenceslas’ body for burial. Since similar emphases are to
322
SVATÝ VÁCLAV. PANOVNÍK A SVĚTEC V RANÉM STŘEDOVĚKU
be found in the legend from Monte Cassino (by Laurem ius, later Archbishop of
Amalfi), it may be assumed that they were in the original archetype of the Latin
legend (“Legenda X”).
By contrast the Crescente fide legend which was created in Bavaria (and which we
know in an abridged version from the ll il century) treats Drahomíra and Boleslav
as wholly negative characters and concentrates on other matters: in the courts
Wenceslas rejects the death penalty and frees prisoners, prepares the wine and the
Host with his own hands after harvesting the grain and grapes lor the wine. I le
undertakes this work with the help of his chamberlain, called Podiven, but in secret,
at night and as though engaged in a criminal act.
In 1947, Závis Kalandra (a left-wing intellectual and critic of Stalin, who was exe-
cuted in 1950 on trumped-up espionage charges), attempted to make sense of the
conflicting interpretations of St. Wenceslas’ record. Kalandra regarded the f irst
Přemyslid rulers as mythical figures, just as is sometimes claimed about the f irst
members of the Rurik dynasty. The murder of Wenceslas became a symbol for the
end of summer and the approach of winter, while the seasons were reversed wit h
Wenceslas’ burial in the spring. Similarly, St. Ludmila became a Czech Demeter,
goddess of grains and fertility. In fact, Wenceslas had taken part in ‘tribal’ rituals,
which he then Christianised. That evidently was true for the cult sacrifice of the
grapes during the harvest, and for the freeing of prisoners and purchasing slaves’
freedom, which were done in order to avoid the displeasure of the gods. These
practices were known to the priests from Bavaria and Swabia, whom Wenceslas in-
vited to his court. After his murder, they were driven from the country but they
brought information about Wenceslas’ actions (which were of interest even in the
semi-pagan milieu in Germany where princely saints like him were not to be found).
Prince Wenceslas’ relationship to King Henry I of the Saxon dynasty has been
a particularly dramatic issue for Czech historians. However, by contrast with ex-
aggerated nationalist views, there is a need to show that Central European tribes
and states created the kinds of relationships that allowed for a good measure of
local freedom. The Czechs could not remain separate where trade and ecclesias-
tical relations were concerned but, within the Holy Roman Empire, they maintained
a distinctly unique position of legal independence and later also the royal title.
This coexistence within the framework of Central Europe drew upon formal claims
that dated back to Charlemagne. Comparison of monastic annals with the Chronic-
le of Widukind of Corvey from 929 shows that Wenceslas had waged a tactical de-
fensive war. However, just as the Bavarian Duke, Arnulf of Bavaria, had done be-
fore him in 921, the Czech prince in effect accepted Henry I’s claim to be the heir
to the Carolingians, and swore fealty to him. He promised to pay tribute to Saxo-
ny but he obtained an exclusive relic, the brachium (arm) of Saint Vitus from King
Henry. The treaties included provisions for the foundation of the St. Vitus Cathe-
dral in Prague and its consecration by clergy from Regensburg, which took place
in October 930.
The third section deals with the wave of piety that arose in Bohemia in the fol-
lowing generation. The negotiations in Rome which were led by Mlada, the daugh-
ter of Boleslav I over the foundation of a bishopric in Prague were one important
element. Another was the baptism of the Poles, which took place in connection
with the marriage of Mlada’s sister Dobrava (“Bona”) to Prince Mieszko I. The
Přemyslids at that time also ruled the area round Cracow and parts of Moravia.
Religious aspirations have been seen as the motive not only by the hagiographer
Christianus but above all by St. Vojtěch (Adalbert) of the Slavnxk dynasty. The lat-
ter studied at an exclusive school in Magdeburg and was a distant relative of the
imperial dynasty through the Babenberg-Poppon dynasty in the 9th century.
Vojtěch became the friend of two Popes and Emperor Otto III, but he followed
323
SUMMARY
a different path from that taken in Bohemia. That was where his brothers had been
killed, at Libice in 995, as the result of internal rivalries within the ruling family.
The fourth section deals with the transformation of St. Wenceslas into a heaven-
ly protector of the Czechs, and his exaltation to the position of eternal ruler of
the kind most familiar from Norway (St. Olaf, Rex Perpetuus). The cult of St. Wen-
ceslas was introduced gradually once the Czech state had taken definitive shape
in the 11th century. At the same time the political culture sought an actual ‘ac-
commodation’ among the Czechs and not only for St. Wenceslas but also St. Voj-
téch. Wenceslas was soon to appear on coins and Czech rulers’ seals. A particular
ideology was created concerning order and justice, which we know in more detail
from the sermons inscribed in the Opatovice Homiliary. Wenceslas came later to
personify Czech law and justice. Yet another example of the Wenceslas cult was
the emergence in Kievan Rus’ of the cult of Saints Boris and Gleb (the younger
sons of the Russian prince-kagan, Vladimir I.) These cults were intended to pre-
vent fratricidal revolts and also to replace the old pagan gods by giving the new
Christian state and nation a personified form.
324
SVATÝ VACLAV. PANOVNÍK A SVĚTEC V RANÉM STŘEDOVĚKU
OBSAH
PŘEDMLUVA
Světec jako klíčník starých českých dějin / 7
ODDÍL PRVNÍ
ZÁKLADY STŘEDOVĚKU.
POČÁTKY ČESKÉ SPOLEČNOSTI A STÁTNOSTI
Mentalita křesťanství a raného středověku /16
Počátky slovanských kmenů a knížat /20
Čechy, Bavorsko a Karel Veliký. Počátky nové střední Evropy (8.-9. století) / 23
Politika českých knížat v 9. století /28
Fenomén Velká Morava. Přelomový význam cyrilometodějské misie / 36
Křest knížete Bořivoje a záhadný Stroj mír / 40
Svatá kněžna jako spojující článek / 48
Kníže Spytihněv I. mezi Moravou a Řeznem (895-905) / 52
Český stát v období let 905-921. Počátky státu, kulturní rozvoj
a otázka česko-maďarských vztahů / 57
Záhady postřižin kněžice Václava / 67
Životní data prvních tří generací Přemyslovců / 72
ODDÍL DRUHÝ
ŽIVOT A VLÁDA KNÍŽETE VÁCLAVA.
POLITICKÝ VÝVOJ ČECH V OBDOBÍ 921-935.
DUX IUSTUS ET RELIGIOSUS
Jinošství kněžice Václava. „Snoubenec země české“ / 78
Boj o moc v roce 921. Velmožové, kněžna Drahomíra,
zavraždění kněžny Ludmily / 82
Převzetí moci: „trůnní řeč“ knížete Václava
a translace blahoslavené Ludmily / 87
Charismatická christianizace. Svatí Blíženci, jezdecké hry, hostiny / 91
Magický ritus spravedlnosti / 95
Mystické noční proměny. Poutě po posvátných místech,
příprava eucharistie / 98
Dospělý Václav. Záhada jeho manželství. Zbraslav a Podiven / 101
Obrysy Václavovy vnitřní politiky / 105
Vojna a smír mezi Václavem I. a Jindřichem I. Ptáčníkem v roce 929 / 108
Mystérium rotundy svátého Víta /114
Václavova územní moc /117
Zavraždění knížete Václava ve Staré Boleslavi /119
Otázka Boleslavovy viny a datace Václavova zavraždění /124
Boleslav a Václav: kontinuita nebo antiteze? / 130
ODDÍL TŘETÍ
VÁCLAVSKÁ DUCHOVNÍ VLNA.
„OSVÍCENÉ NETEŘE DOBRAVA A MLADA.
VZNIK PRAŽSKÉHO BISKUPSTVÍ (BOLESLAV I. A BOLESLAV II.).
„VÁCLAVŮV BISKUP VOJTĚCH
Zrození světce / 137
Průběh translace blahoslaveného Václava /141
Ota I. Veliký a Boleslav I. Cesta k vojenskému spojenectví
a porážka maďarských kmenů v bitvě u Augšpurku (955) / 144
Charisma kněžny Dobravy a christianizace Polska / 148
(ArciP)biskupské projekty abatyše Mladý v Římě /153
Václavův synovec kníže Boleslav II. Proces vytvoření biskupství
v Praze a na Moravě / 157
První pražský biskup Dětmar. Václavský kult na císařském dvoře / 165
Svatý Vojtěch: kvalitativní změna /168
Biskupův problém: „protože koho miluje, toho kárá /171
Náboženství a politika kolem roku 990. Dagome iudex a regnum ablatum / 176
Politická krize Cech od roku 995. Vyvraždění Slavníkovců,
smrt biskupa Vojtěcha v Průších / 182
ODDÍL ČTVRTÝ
VLÁDCI-MARTYŘI JAKO PATRONI NOVÝCH STÁTŮ.
FAMÍLIA sancti wenceslai, pax sancti wenceslai
V 11. A 12. STOLETÍ
Boj o dědictví svátého Václava: Boleslav Chrabrý, nebo Emma regina? / 193
Kulty světců při rekonstrukci českého státu a společnosti
v první polovině 11. století (svati Václav, Kliment, Prokop, Vojtěch) / 205
Václavský kulturní model na Rusi. Vývojové analogie,
prvomučedníci Boris a Gleb /214
Královská hodnost a václavský kult za knížete Spytihněva II. a krále Vratislava II.
(druhá polovina 11. století) / 219
Aktualizace českých světců
při ochraně národního společenství (1092-1140) / 224
Kázání a mentality v první polovině 12. století / 228
Přechod k vrcholnému středověku. Pečeť, erb a hymnus svátého Václava /230
ZÁVĚR
Svatý Václav tehdy a dnes / 240
Poznámky / 247
Srovnávací chronologie / 265
Genealogie / 269
Bibliografie /271
Seznam ilustrací / 307
Jmenný rejstřík / 311
Summary /321
Bayerische
Staatsbibliothek
München
|
| any_adam_object | 1 |
| author | Vaníček, Vratislav 1947- |
| author_GND | (DE-588)1059731614 |
| author_facet | Vaníček, Vratislav 1947- |
| author_role | aut |
| author_sort | Vaníček, Vratislav 1947- |
| author_variant | v v vv |
| building | Verbundindex |
| bvnumber | BV042130708 |
| ctrlnum | (OCoLC)895005587 (DE-599)BVBBV042130708 |
| edition | Vyd. 1. |
| era | Geschichte 700-1200 gnd |
| era_facet | Geschichte 700-1200 |
| format | Book |
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| geographic | Böhmische Länder (DE-588)4069573-6 gnd |
| geographic_facet | Böhmische Länder |
| id | DE-604.BV042130708 |
| illustrated | Illustrated |
| indexdate | 2024-07-10T01:13:27Z |
| institution | BVB |
| isbn | 9788074325014 |
| language | Czech |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-027570849 |
| oclc_num | 895005587 |
| open_access_boolean | |
| owner | DE-12 DE-M457 |
| owner_facet | DE-12 DE-M457 |
| physical | 324 S., [8 Bl.] Ill., Kt. |
| publishDate | 2014 |
| publishDateSearch | 2014 |
| publishDateSort | 2014 |
| publisher | Paseka |
| record_format | marc |
| series | Historická paměť |
| series2 | Historická paměť : Velká řada |
| spelling | Vaníček, Vratislav 1947- Verfasser (DE-588)1059731614 aut Svatý Václav panovník a světec v raném středověku Vratislav Vaníček Vyd. 1. Praha [u.a.] Paseka 2014 324 S., [8 Bl.] Ill., Kt. txt rdacontent n rdamedia nc rdacarrier Historická paměť : Velká řada 24 Zsfassung in engl. Sprache u.d.T.: Saint Wenceslas: a ruler and saint in the early Middle Ages Václav Svatý 903-935 (DE-588)118806696 gnd rswk-swf Geschichte 700-1200 gnd rswk-swf Böhmische Länder (DE-588)4069573-6 gnd rswk-swf Václav Svatý 903-935 (DE-588)118806696 p DE-604 Böhmische Länder (DE-588)4069573-6 g Geschichte 700-1200 z Historická paměť Velká řada ; 24 (DE-604)BV011512301 24 https://www.recensio.net/r/03b95446bd8d4490ae77c2fb38bdebe0 rezensiert in: Mediaevalia Historica Bohemica, 17 (2014), 2, S. 161-165 Rezension Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=027570849&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Abstract Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=027570849&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis |
| spellingShingle | Vaníček, Vratislav 1947- Svatý Václav panovník a světec v raném středověku Historická paměť Václav Svatý 903-935 (DE-588)118806696 gnd |
| subject_GND | (DE-588)118806696 (DE-588)4069573-6 |
| title | Svatý Václav panovník a světec v raném středověku |
| title_auth | Svatý Václav panovník a světec v raném středověku |
| title_exact_search | Svatý Václav panovník a světec v raném středověku |
| title_full | Svatý Václav panovník a světec v raném středověku Vratislav Vaníček |
| title_fullStr | Svatý Václav panovník a světec v raném středověku Vratislav Vaníček |
| title_full_unstemmed | Svatý Václav panovník a světec v raném středověku Vratislav Vaníček |
| title_short | Svatý Václav |
| title_sort | svaty vaclav panovnik a svetec v ranem stredoveku |
| title_sub | panovník a světec v raném středověku |
| topic | Václav Svatý 903-935 (DE-588)118806696 gnd |
| topic_facet | Václav Svatý 903-935 Böhmische Länder |
| url | https://www.recensio.net/r/03b95446bd8d4490ae77c2fb38bdebe0 http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=027570849&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=027570849&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| volume_link | (DE-604)BV011512301 |
| work_keys_str_mv | AT vanicekvratislav svatyvaclavpanovnikasvetecvranemstredoveku |