Sudovia

The earlier presented analysis of the list of theonyms of the Yatvigian book (i.e. a reconstruction of the demonological order of the mythonyms) established a new status of the bespoke scholastic work presupposing a correction of the former decision to include it in the list of written sources of authentic information which has been compared to equivalents from the Renaissance epoch. Only the elements with pejorative connotation (i.e. a contemptuous story about the primitive conception of the Yatvigian pagan faith) might have been circulated in Prussia and cited in other official Church documents (primarily, in Agenda Ecclesiastica). Thus the motive for compiling the Yatvigian Book cannot be associated with the creation of the works with epistemological and narrative essence, or with the visitation reports. YB is likely tobe a legal document which was used to prepare new sanctions against Yatvigian people. On the basis of the presented factographic motifs of the daily life of the Yatvigians and the visiting circumstances of Sambia Peninsula or Samland (i.e. entrance restrictions to the territory of amber mining where this West Baltic tribe used to live), one can draw a cautious conclusion that the preparation of YB is to be related to the influence and activities of the bishop of Sambia Georg vonn Polentz. This high-ranking clergyman must have ordered the work and provided the author of the YB with the necessary material. To summarize the outcomes of the research into the West Baltic (Yatvigian) mythonyms Swayxtix and Auschauts, two main conclusions are proposed: 1) Mythonym Ytv. Swayxtix A(p) ‘der Gott des Lichtes, i.e., the god of the Great Star / Venus (= Medieval Lat. Lucifer)’ (← Ytv. *Zvaigzdi(/ī)kas *‘stellar / satellite of the star ↔ outrunner of the Morning Star deity ↔ Servitor resp. Mercury’) is to be ascribed to the type of pseudotheonyms; 2) Ytv. Auschauts is a feigned mythonym created using data of the Antiquity, a work De Borvssiae Antiqvitatibvs by E. Stella and Old Testament motifs.

This thesis examines the transmission of the idea of crusade to Poland and the subsequent Polish response to the idea of crusade in the twelfth century. It determines the key mechanisms by which the idea of crusade was transmitted to Poland and through an analysis of primary contemporary sources the thesis provides compelling evidence that the Polish elites were highly familiar with, and receptive to, the idea of crusade. Moreover, this thesis argues that the Poles were conscious participants in the crusades and undertook various crusading activities during the twelfth century. These findings are contrary to the established position in Polish historiography, and bring many sources to an English-speaking audience for the first time.
Through an examination of narrative sources this thesis demonstrates that the Polish elites were enthusiastic supporters of the idea of crusade within a decade of the First Crusade. This thesis shows that under the leadership of the Piast dynasty the Poles engaged in Christian holy war (proto-crusading): the conquest of Pomerania (1102–1128), contributed armies to three theatres of the Second Crusade (1147–1148), and launched major expeditions against the Prussian apostates (1166 and 1192).
This thesis identifies the influence of the idea of crusade on the actions of the Piasts and in particular, Boleslaw III’s sons (the Piast Juniors), and the importance of family traditions. The thesis presents new propositions in regards to the crusades in Prussia and key Polish crusader participants: the involvement of the Polish crusader army under the command of Mieszko III in the Wendish Crusade (July–August 1147); previously unreported in English historiography, the first known example of crusading in Prussia led by Boleslaw IV (November–December 1147); and Henry of Sandomierz’s leadership of the Polish crusader contingent to the Holy Land (1147–1148).