In 16-18th century Poland there were few trials of blasphemy, including interferences into Church services or processions. the severe verdicts, capital punishment included, were rarely executed. The most frequently punished for an outrage against Catholic religious feelings were plebeians. No special attention was paid to the possible offences committed by noblemen and magnates. Thus, nothing happened to Erazm Otwinowski who in 1564 trampled on a monstrance torn out from a priest leading a procession. A Calvinist Marcin Kreza who also committed such an offence in 1580 went unpublished too. At the end of century Stefan Łowejko, who publicly manifested his atheism, was not even imprisoned. Although in 1785 a young magnate Henryk Niemirycz, who publicly profaned a host, was sentenced to death. He survived because he left the country. As it shows a coat of arms usually was a good protection against the administration of justice, even in denominational matters.
On November 2, 2018, an outstanding Polish medievalist Jerzy Lesław Wyrozumski died in Kraków; he was born on March 7, 1930 in Trembowla (now Ukraine). He graduated in 1955 with a degree in history at the Jagiellonian University. He wrote his master's thesis and doctoral dissertation under the supervision of Roman Grodecki. In 1981 he received the title of professor; he was dean of the Faculty of Philosophy and History in the years 1981–1987, and from 1987 to 1990 he was the prorector of the Jagiellonian University. He published over 600 scholarly books, articles and reviews.
The article depicts the personage of Karol Modzelewski (1937–2019) the outstanding activist for freedom of Poland, long-term political prisoner, prominent medievalist historian and full member of the Polish Academy of Sciences.
In this article Maurycy Mochnacki’s martyrological and messianic declarations in the Preface to the Uprising of the Polish Nation in 1830–1831 are examined in the context of the martyrological discourse in the literature of the Great Emigration. Such an affirmation may appear puzzling given Mochnacki’s rejection of martyrological interpretations of Poland’s history or messianic readings of his political philosophy, let alone his reputation of being radically opposed to Adam Mickiewicz’s idea of the sacrifi cial victimhood of the Polish nation. In this study the ideological and rhetorical aspects of their statements are compared and analysed. There can be little doubt that in the Preface Mochnacki’s phrasing is steeped in patriotic pathos which seems to be at odds with the tone of his other writings. This article claims that it was a tactical move on his part: he chose the familiar martyrological loci merely as a means to enlist the readers’ support for his own pragmatic programme of restoring Poland’s independence. A general conclusion to be drawn from this apparent inconsistency is that already at that stage (The Uprising was published in Paris in 1834) the logosphere of the Great Emigration had become so dominated by the martyrological discourse that Mochnacki could not afford to ignore it.
Marta Hirschprung (born in Cracow in 1903, died 1942?) was a journalist, translator, editor of the children’s magazine Okienko na Świat (A Little Window on the World) and author of countless articles for the press. This article is an attempt at finding out the forgotten facts from her life and reconstructing her biography. While analyzing her contributions to the Gazeta Żydowska (The Jewish Newspaper) in 1940–1942, special attention is paid to her editorial work on its children’s supplements Nasza Gazetka/Gazetka dla Dzieci i Młodzieży (Our Little Paper/The Little Paper for Children and the Young People, 1940–1941).