H. Bathó Edit – Gecse Annabella – Horváth László – Kaposvári Gyöngyi szerk.: Tisicum - A Jász-Nagykun-Szolnok Megyei Múzeumok Évkönyve 16. (2007)

The Research of Sacral Mementos in the Open Air in Poland

KUTRZEBA, Anna 1929. Kapliczki, krzyže i figúry przydrožnc w Zawoi. In: Orli Lot X. 62—66. LOPATKIEWICZ, Tadcusz 1983. Male formy architektúry sakrálnej jako przedmiot zaintcrcsowaň poznawczych. In Lud LXVII. 219—231. MATUZAS, Alfons 2001. Muzyka Kalwarii Zmudzkicj w Gordach (Samogitia) i Kalwarii Zebrzydowskiej zbiežnošč i róžnicc. In Lud LXXXV. 83—105. 2004. Kult Góry Krzyžy znakiem walk Polaków i Litwinów o wolnošč religina. i narodowa. In Lud LXXXVIII. 91—104. MOSZYŇSKI, Kazimierz 1966. Kultura ludowa Stowian. Kultura duchowa I

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II. 2. kiadás. Warszawa NOWODWORSKI, Michal (red.) 1878. Encyklopédia košciclna. Warszawa PILSUDSKI, Bronistaw 1916. Les croix lithuaniennes. In Architect suisses des tradition popular. I. XX. 1922. Krzyže litewskic. In Bibliotéka Orlcgo Lotu Nr 3. 1—15. Krakow PONIATOWSKI, Stanislaw 1931. Wiedza o Polscc. Etnografia Polski. Warszawa ERZSÉBET BŐDI The present population of Poland is approximately 39 million. 93-94% percent of the population are Roman Catholic. 91% define themselves as believers and churchgoers. The Polish Catholic church has always played a national regenerating and retaining role all through its history. Even during the Socialist rule, in the age of atheist ideology, they called for building 1000 churches to celebrate the 1000th anniversary of converting the Poles to Christianity, in 1966. Next to churches and monasteries, one can find countless crosses, chapels and statues portraying saints throughout the country. The first papers concerning these small sacral objects in the open air date back to the second half of the 19th century. First they only noted why these objects had been erected - to preserve good health, to ensure successful farming, to honour an illustrious person (in papers from 1871); then (in 1900) who had erected them (well off noblemen, citizens, farmers); later their forms called the attention of scientific research. On the influence of French science, an essay of an acknowledged ethnologist (1922) emphasized the need of the exact SEWERYN, Tadeusz 1958. Kapliczki i krzyže przydrožne w Polscc. Warszawa STRAUCHMANN, Krzysztof 1992. Tajemnica skalnej ziemi. Nie tylko przewodnik. h.n. SZOKOLAY Katalin 1997. Lengyelország története. Budapest SZUKIEWICZ, Wandalin 1903. Krzyže zdobne w Gubernji Wileňkiej. In: Wisla XVII. TARONI, Feliks 1905. Kapliczki i krzyže przydrožne na Spižu. In: Lud XI. 164—170. UDZIELA, Scwcryn 1923. Opis kapliezek. In: Orli Lot IV. 148—149. 1930. Opis kapliezek. In: Orli Lot XI. 16—17. WIKTOR, Jan 1922. Kapliczki i krzyže przydrožne jako dzicla sztuki ludowej i potrzeba ich ochrony. Orly Lot. Krakow 1932. O twórczošci ludowej na Orawic. In: Zicmia. 183. ZIEHR, Wilhelm 1998. A kereszt. Jelkép és valóság. Budapest ZWOLAKIEWICZ, Henryk 1929. Krzyže želazne szczytowc i ozdoby krzyžów przydrožnych z okolie Lçczncj. In: Orli Lot. X. 126—29. knowledge of their history. For instance, it could be proved that roadside crosses had been erected before tombstones. The systematic observations first concerned three Polish regions: Zmudz in the north-east, Podhale in the south, and the area of Polish Sepess. By enumeration of the objects observed in Zmudz (presently part of Lithuania) the first Polish typology was born (in 1907) about small sacral objects in the open air. After 123 years of foreign occupation, in the peace treaty that brought the First World War to the end, Poland regained its independence. The political power offered favourable conditions to national sciences, and, among them, ethnography. Ethnographic institutions, and university departments came to existence one after the other. But to achieve different goals, scientific ethnographical interest lacked the research of these sacral small objects. According to the first ethnographers, these objects were in direct connection with Christianity, and they wanted to find answer to questions that related the culture of the era that preceded Christendom. THE RESEARCH OF SACRAL MEMENTOS IN THE OPEN AIR IN POLAND (till the first half of the 20th century) 162