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Dyspozycje pogrzebowe duchowieństwa płockiego w XVII i XVIII wieku

100%

Główka D.

Kwartalnik Historii Kultury Materialnej

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2012

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tom 60

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nr 2

249-256

EN

In the last wills of the clergymen of the Płock diocese in the 17th and 18th c. funeral dispositions are usually quite general. The issue was rarely elaborated on, which was also characteristic of the testaments of other social classes. The dispositions were usually limited to a few sentences, with formulaic expressions applied. The common opening formula was ‘My sinful body…’, which led to specifying the place of burial, and sometimes the details of the ceremony. Sometimes it was specified what sum the executors were to spend on the funeral and on the post-funeral dinner. Such dispositions are quite similar to dispositions known from the last wills of nobles or burghers. It should be stressed that a disposition was not identical with its execution, which was dependent on the executors’ capabilities. Clergymen often mentioned that they had no money that could cover the cost of the funeral, therefore they bequeathed some livestock (e.g. a cow or an ox) for that purpose. Then the executors had to sell the livestock or to pay for the funeral with their own money. In the basis of many testaments analysed it is possible to construct a prototypical picture of a clergyman’s funeral in the diocese. The executors usually invited priests from the deanery in which the dead priest had his benefice. The grave and the church were specially prepared, which follows indirectly from records of remuneration for masons and sacristans. On the day before the ceremony first masses were said, on the day of the funeral a mass for the dead was celebrated in the presence of the invited clergy. Masses could also be said in other churches. As priests usually wanted to be buried next to their parish churches the body rarely had to be transported. It can be assumed that the corpse was usually dressed in a chasuble or wrapped in a piece of linen and placed in a coffin. The coffin was placed on a catafalque, with candles lit around. After the funeral the guests were invited to dinner. Canons were buried with more ceremony. Their funeral were attended by more priests, the funeral masses was sung and they were often accompanied by bells ringing Parish priests usually chose to be buried in their parish churches, in front of the main altar, motivating such dispositions by asking the parish community to pray for their dead shepherd. Undoubtedly, then, this place was considered most appropriate to bury a parish priest. Sometimes priests chose to be buried in monastery churches or in family graves. A funeral, which in the anthropological sense, according to van Gennep, is one of the rites of passage, in the social circle in question seems to have been reduced to a convention. It is difficult to conclude at this stage of research whether this also concerned the eschatological aspect of the funeral, as death is the first of final things. The testaments suggest that the layer of rites, gestures and symbols concealed the human fear of God, who has ‘lynx’s eyes’, as it was put by Jean Delumeau.

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Ciało moje grzeszne oddaję ziemi”. Dyspozycje pogrzebowe szlachty w aktach sądowych lwowskich i przemyskich z pierwszej połowy XVIII wieku

100%

Vinnychenko O.

Kwartalnik Historii Kultury Materialnej

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2012

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tom 60

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nr 2

297-311

EN

Funeral dispositions were among the most important decisions stated in testaments. This is also the case in the last wills of the nobility which registered their testaments in the town books of Lviv and Przemyśl in the first half of the 18th c. This group of nobility was a culturally distinct community, which followed from the contacts of nobles of two denominations: Catholic and Orthodox (later Uniate). Funeral dispositions were an important part of a Christian last will, in both the mediaeval and the modern era. They stated where the testator wished to be buried and why this particular place was chosen, specified some details of the funeral ceremony and the ways to help the salvation of his/her soul. The most important disposition concerned the place of burial. In the modern era nobles usually chose Catholic, Orthodox or Uniate churches or cemeteries, depending on their denomination and parish affiliation. Most of the testators chose Dominican churches. Roman Catholics seem to have been more loosely connected with a particular parish, while Orthodox nobles were usually more attached to their parish church. An important characteristics of early modern noble community was the wish to be buried close to one’s relatives. Therefore, the testators usually chose to be buried next to their children, wives, parents and siblings. The funeral was usually described as modest, without pomp and procession, but accompanied and followed with a large number of masses for the testator’s soul. Each testator had a different idea of a “modest” ceremony – for some a funeral “without wordly pomp” cost up to one hundred zloties, for some it was several thousand. The sums allocated for the funeral depended on the testator’s financial situation. The testaments reveal valuable information on the nation’s material culture, as they describe burial clothing, artefacts placed in coffins and coffins themselves. The funeral culture of the Commonwealth was largely dependent on the financial position of particular groups of nobility (magnates, affluent nobles, petty nobles) and this was reflected in funeral ceremonies.

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THE FUNERAL OF BARBARA RADZIWILL AND THE DISMISSAL OF HER ROYAL HOUSEHOLD (1551)

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Marchwinska A.

Studia Waweliana

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2007

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nr 13

105-113

EN

The authoress' aim was to study the question of the funeral of Barbara Radziwill and the dismissal of her Royal Household. A description of this event is given by the royal secretary Ludwik Monti in a letter to Prince Albrecht von Hohenzollern. Queen Barbara née Radziwill, the wife of Sigismund Augustus, died in Cracow on 8th May, 1551. After the funeral ceremonies in the Wawel Castle and Cathedral, the coffin with Barbara's body was transported to Lithuania. The procession reached Vilnus on 22nd June. The funeral ceremonies resembled in some measure the funeral of King Sigismund the Old, but were much more modest. Valuable information on the setting of the Queen's funeral is provided by the royal accounts. The entire court of Queen Barbara participated in her funeral. On 10th July, 1551 it was finally discharged. Some courtiers and servants of the masculine court were moved to the king's court. However, all members of her feminine court, no longer needed, were dismissed, including matrons, maids of honour, and maidservants. Each of them received a compensations in cash and in the form of various kinds of dress material. The compensations for all the people discharged were paid from the treasury of the Grand Duchy of Lithuania, whereas the last quarterly salaries were paid out of the Polish royal treasury. These expenses considerably increase the well-known costs connected with Queen Barbara's funeral.

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Pogrzeb szlachetnego Kaspra Wyleżyńskiego w Wieluniu w 1651 roku

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Kamler M.

Kwartalnik Historii Kultury Materialnej

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2012

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tom 60

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nr 2

283-288

EN

The article concerns the documentation of the costs of the funeral of Kasper Wyleżyński, preserved in the court archives of the Sieradz province. The nobleman, who died in Wieluń, lived out his days there, attended only by his housekeeper, maids and a farmhand. His family, originating from Great Poland, belonged to the middle class of the nobility and never aspired to higher offices than that of a parliament member. The document, published in the appendix to the article, contains information on the quality and prices of the goods purchased in connection with the funeral, on the cost of materials and services necessary to perform the funeral, on donations and alms for Church institutions and on the funeral ceremony itself.

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Pośmiertne formy upamiętniania Kalinowskich herbu Ślepowron z drugiej połowy XVII wieku

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Kalinowski E.

Kwartalnik Historii Kultury Materialnej

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2012

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tom 60

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nr 2

289-296

EN

The article is focused on forms of posthumous commemoration used by members of house Kalinowski with coat of arms Ślepowron, during the second half of 17th century. House of Kalinowski is a family of petty nobility from Kalinowo, one of a many such families in voivodeship of Podlasie. Their commemorative activities could be treated as a typical for that group. Exploration of that issue is based on written and epigraphic sources, which mainly refer to two members of house Kalinowski: Stanisław Samuel (1623-1679) and Szymon (d. 1695). They were soldiers, who thank to military service became richer than most of their neighbours and relatives. Although they changed their status to middle nobility and moved to voivodeship of Cracov, they still were linked with Kalinowo and its parochial church in Kulesze. There is several types of posthumous commemoration, which can be found in sources from the époque. First – by preserving old documents concerning history of their house in local court in Brańsk. Second – by pious foundations to churches or religious orders, especially for parochial church in Kulesze. It was held for holy masses for themselves, their families, ancestors and all of the house Kalinowski. And finally, third – by their own epitaphs on tombs, which main role was to preserve the memory of its founder, his deeds and virtues. It is hard to tell, if there is some signs of petty noblemen’s identity in such activities. Their motivations were probably universal for Polish nobility. But the issue needs further researches.

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BELIEVER PERSPECTIVES ON DEATH AND FUNERAL PRACTICES IN A NON-BELIEVING COUNTRY

88%

Nesporova O.

Sociologický časopis. Czech Sociological Review

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2007

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tom 43

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nr 6

1175-1194

EN

The article describes attitudes towards death and funeral rites in contemporary Czech society. It begins by revealing the attitudes to death held by the majority of the Czech population - non-believers. The customary secular funeral ceremony, held in a crematorium, is not entirely well suited to meeting the needs of the bereaved, and this is borne out by the fact that about one-third of all cremations are held without a funeral ceremony. The author argues that the current situation is not solely the result of the economic situation of individuals but also stems from the deeply rooted attitudes and values and the approach to religion of the Czech population. The second part of the article is devoted to the attitudes towards death and the funeral rite preferences of believers, based on a survey conducted with members of three religious groups: Roman Catholics, Protestants (Church of the Czech Brethren), and Jehovah's Witnesses. Finally, the author compares the attitudes of the secular majority and believers, and also outlines the connections between conditions today and under the former communist regime regarding the general approach to death and funeral rites.

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CHINESE GHOST THEATRE

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Steiner M.

Kultura i Społeczeństwo

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2007

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tom 51

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nr 4

157-172

EN

Around five millennia ago the Chinese developed spectacular rituals concerning afterlife beliefs. Funerals could always been perceived as theatre-like cultural performances. The ancestor cult is a base for Chinese morality. Theatrical performances are one of the means of ghosts worship. Until recently the performance of mourning could have been considered a social spectacle.The classical music theatre of China (xiqu) constitutes a vivid illustration of beliefs in constant commune with souls of the dead. Traditional dramatic literature provides many examples of female-ghost characters. They are usually protagonists, who put a moral thesis forward and convey the educational message of the theatre piece. Actors' make-up as well as theatre puppets have presumably funeral origins. Afterlife beliefs could be regarded as one of the sources of Chinese theatre.

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Ceremonie żałobne nie robią się tylko dla zmarłego, bo ten już czuć zaprzestał… – o roli tradycji pogrzebowych i upamiętnianiu zmarłych na emigracji w praktyce dydaktyczno-wychowawczej Szkoły Polskiej na Batignolles

38%

Pugacewicz I. H.

Studia Migracyjne - Przegląd Polonijny

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2019

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tom 45

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nr 2 (172)

255–273

PL

Artykuł prezentuje interesującą, dziewiętnastowieczną formę demonstracji uczuć narodowych, jaką był polski pogrzeb na emigracji. Przyjmował często formę patriotycznej manifestacji i w sposób naturalny, niejako mimowolnie, okazał się ważnym elementem działalności Szkoły Polskiej na Batignolles. Uchwycenie roli ceremoniału pochówkowego w patriotycznej dydaktyce największej dziewiętnastowiecznej polskiej placówki edukacyjnej na Zachodzie, to ukazanie zupełnie nieznanej sfery emigracyjnego wychowania. Uczestnictwo polskich dzieci i młodzieży w pogrzebach, jak i związanych z nimi, wypracowywanych przez lata zwyczajach, wpisało się na stałe do szeroko rozumianego programu wychowawczo-dydaktycznego szkoły, świadczyło o odrębności obyczajowo-etnicznej polskiej diaspory wobec francuskiej kultury, uczyło historii i polskich tradycji, wzmacniało poczucie polskiej identyfikacji narodowej. Poprzez cykliczne odbywane żałoby, procesje i tym podobne manifestacje kształtowały się elementy tożsamości batignolskiej młodzieży typowe dla przedstawicieli polskiej diaspory. Ukazanie wagi i trwałości takiego patriotycznego, a zarazem „żałobnego” wychowania uzmysławia rolę pozalekcyjnej edukacji w konstruowaniu i przekazywaniu trwałej identyfikacji narodowej kolejnym pokoleniom wychowywanym na emigracji.

EN

The article presents a novel, previously unused, form of the demonstration of national feelings, namely the Polish funeral in exile. Like a special form of a patriotic manifestation in a seemingly natural way, somehow involuntarily, it transpires to be an important element of the work of the Polish school at Batignolles. The presentation of the role of the burial ceremonies in the pedagogical practice of the largest Polish educational institution in the West, is a presentation of a completely unknown sphere of emigrant teaching. Both the funeral itself and the customs which were developed over the years, became a permanent part of the Batignol educational and didactic program. They have influenced the cultural and ethnic identity of the youngest diaspora, taught history and Polish customs, and strengthened the sense of national dignity. Through the periodic mourning, processions and similar manifestations, the typical young emigrant’s identity has been shaped. By showing the importance and durability of such a patriotic and sorrowful education, it is possible to present the role of the school and its extracurricular education in constructing and transferring the permanent national identification to subsequent generations brought up in exile.