eprintid: 1478
rev_number: 5
eprint_status: archive
userid: 2
dir: disk0/00/00/14/78
datestamp: 2011-01-12 11:43:37
lastmod: 2013-11-06 10:27:53
status_changed: 2011-01-27 10:25:46
type: article
metadata_visibility: show
creators_name: Jurkowlaniec, Grażyna
title: Kult obrazów a kult świętych w nowożytnym Krakowie
title_en: The cult of images and the cult of saints in Cracow in the early modern era
ispublished: pub
subjects: ddc-700
divisions: i-9
cterms_swd: Krakau
cterms_swd: Heiligenverehrung
cterms_swd: Bilderverehrung
cterms_swd: Geschichte 1590-1800
abstract_translated_text: A strong connection between cult of images and the cult of saints is very typical of Cracow in the early modern era. This phenomenon, which developed in the 1st half of the 17th c., is explained by researchers as a sign of revival of the medieval cults, which in turn usually coincided with preparations to beatification or canonization processes. A few images or figures are said to have been owned by the blessed (e.g. in the Poor Clave convent: Salomea’s Byzantine mosaic icon of the Virgin Mary and a cult a figure of the Child). Many crucifixes are believed to have spoken to the blessed: the so called Queen Jadwiga’s crucifix in the Cathedral, or another in the St. Marks’s Church, which had several conversations with Michal Giedroyc, two crucifixes in the Dominican Monastery have spoken to friars, and – last but not least – the one in Our Lady’s Church, one of the most brilliant works by Veit Stoss, asked Swietoslaw "cur siley ecclesia?"; another person blessed by a vision in front of this crucifix was Barbara Lang, who worshipped another crucifix, in St. Barbara. Jan of Kety is believed to have prayed in front of a likeness of the Man of Sorrow with the Virgin, fixed to the entrance to Collegium Maius (nowadays in the Rectory of the St. Anne’s Church). Finally, two mural paintings in the Augustian Cloister are said to have been made on Izajasz called Boner’s initative: a likeness of the Man of Sorrows with the Virgin and an image known from the 17th c. as the Mother of Consolation. The dating of the images usually excludes their connection with the blessed (with few exceptions, e.g. the Salomea’s icon and the Jadwiga’s crucifix). Nevertheless, the association of the local saints with the images remained an important and permanent characteristic of the religiousness typical of Cracow not only in the early modern era, but in the 19th and 20th c. as well.
abstract_translated_lang: eng
date: 2004
date_type: published
id_scheme: DOI
id_number: 10.11588/artdok.00001478
collection: c-4
ppn_swb: 165071761X
own_urn: urn:nbn:de:bsz:16-artdok-14784
language: pol
bibsort: JURKOWLANIKULTOBRAZO2004
full_text_status: public
publication: Barok
volume: 11
number: 2
pagerange: 69-87
title_lat: Kult obrazow a kult swietych w nowozytnym Krakowie
laender: LOs
themen: T13
themen: T14
oa_type: green
citation:   Jurkowlaniec, Grażyna  (2004) Kult obrazów a kult świętych w nowożytnym Krakowie.   In:  Barok, 11 (2004), Nr. 2.   pp. 69-87      
document_url: https://archiv.ub.uni-heidelberg.de/artdok/1478/1/Jurkowlaniec_Kult_obrazow_a_kult_swietych_2004.pdf