DOI Artikel:
Huczmanová, Andrea: Die Stadt Joachimsthal und ihre Memorialkultur in 16. Jahrhundert: ein Beitrag zur Entstehung, Ikonographie und Auftraggebern der Bildepithapien aus der „Spitalskirche”
DOI Seite / Zitierlink: https://doi.org/10.11588/diglit.39128#0113
DIE STADT JOACHIMSTHAL UND IHRE MEMORIALKULTUR IN 16. JAHRHUNDERT...
113
THE TOWN OF JÀCHYMOV AND THE CULTURE OF MEMORY WITHIN ITS WALLS:
A CONTRIBUTION TO THE PAINTED EPITAPHS IN THE ALL SAINTS CHURCH IN JÀCHYMOV
Abstract
The origins and development of the old settlement of Konradsgriin (now Jachymov) were linked to the discoveiy and exploitation
of silver ore in nests and veins. As a result of the dynamic growth of this new centre which was of an urban nature, in 1520 the Czech
King Ludwik Jagiełło granted it the city rights and the status of a free mining town. In the following years, the centre was granted the
Mining Act (Bergordnung) from the noble Slik family, modelled on the Annaberg Act. It defined the rights of miners and regulated the
technical and organizational exploitation of silver. The richness of the land allowed for a dynamic expansion of the mining centre and
the establishment of a mint by the Sliks. The rapid growth of the mines was due to the high content of silver in the exploited veins,
as well as their ready availability.
Affluent immigrant families, which originated from other parts of the Kingdom of Bohemia and from Germany, began to build
substantial houses in the new town. These people, often coming from various regions of Germany, continued to maintain close contacts
with their families, friends and business partners from outside the Kingdom of Bohemia. Many arrived from the lands of Saxony, where
at that time Martin Luther’s Reformation enjoyed considerable popularity. Both the mayors of Jachymov and the German-speaking
gentry/nobility who settled in the Kingdom of Bohemia supported these reforms, with the Slik, Salhausen, and the von Birnau families
at the forefront. These families settled in the north-western part of Bohemia, where as a result the Reformation became widespread,
primarily led by Luther’s supporters. This fact is evident in the numerous epitaphs, altarpieces and chapels found in the area (in Loket,
Jachymov, Krupka, Benesov and Ploucnica).
In the first half of the 16th century, the churches of St. Jachym and All Saints Church in Jachymov saw the creation of such
artworks as the painted epitaph of Ruprecht Pullacher, the St. Mary’s altarpiece of Heinrich Könneritz’s and his wife Barbara nee
Breitenbach’s foundation, and the (now fr agmented) altarpiece showing St. Christopher. Most paintings in the St. Jachym Church, such
as Ruprecht Pullacher’s epitaph, burnt down in the city fire in 1873, are only known from descriptions. The surviving works testify to
the great religious freedom enjoyed during the first years of the town’s life. It was only around the middle of the 16th century, that
Johannes Mathesius created the ethos of Jachymov as a Lutheran town right fr om the beginning. The political situation in the Kingdom
of Bohemia in the second half of the century was favourable to the coexistence of the two religions. Catholic and Lutheran, reflected
in the religious art of the period.
However, on the basis of the preserv ed epitaphs it is not possible to establish if strictly Catholic works were created in Jachymov.
The discussed epitaphs of Georg Pullacher and the Uthmann-Lerchenfelder family executed in the 1590s reflect Protestant ideas. The
image of Christ’s resurrection was both the expression of hope for future resurrection and eternal life, as well as a public confession
of faith on the part of the members of the Lerchenfelder and Uthmann families. A profound faith in the resurrection was also echoed
in Christ’s deposition featuring on Georg Pullacher’s epitaph. The work referred to the Holy Scriptures and quoted individual passages
fr om the Bible. Inscriptions present on the painted epitaphs provided a synthesis of the main theological principles. They were a public
confession of faith of the deceased to their relatives and descendants, as is illustrated by Ruprecht Pullacher’s (Georg’s father) family
portrait. Other aspects strictly related to the re-catholicization are revealed by the transformation of St. Mary’s altarpiece into an epitaph
altarpiece in the 17th century.
trans. Katarzyna Krzyżagórska-Pisarek
MIASTO JÀCHYMOV I KULTURA PAMIĘCI W JEGO MURACH.
PRZYCZYNEK DO EPITAFIÓW OBRAZOWYCH
Z KOŚCIOŁA WSZYSTKICH ŚWIĘTYCH W JÀCHYMOVIE
Streszczenie
Powstanie i rozwój Konradsgriin (obecnie Jachymov) w Królestwie Czech wiązał się z odkryciem i eksploatacją złóż lud srebra na
tym terenie. Dynamiczny rozwój tej osady, mającej cechy zabudowy miejskiej, spowodował nadanie jej przez króla czeskiego Ludwika
Jagiełłę w 1520 r. praw miejskich oraz statusu wolnego miasta górniczego. Wprowadzona przez ród Slików paragrafowa ustawa górni-
cza (Bergordnung), wzorowana na ustawie z Annabergu, określała prawa górników oraz regulowała techniczne i organizacyjne warunki
eksploatacji. Bogactwo tej ziemi (wysoka zawartość srebra w eksploatowanych żyłach i ich łatwa dostępność) pozwoliło na dynamiczny
rozwój nowego ośrodka górniczego oraz zbudowanie przez Slików mennicy.
Majętni przedstawiciele napływowej ludności, przybyłej zarówno z innych regionów Królestwa Czech, jak i z terenów Niemiec,
wznosili w nowo powstałym mieście okazałe domy. Wielu mieszkańców utrzymywało kontakty z rodzinami, znajomymi i partnerami
handlowymi spoza granic królestwa. Spora część z nich pochodziła z terenów Saksonii, w której popierano reformy Marcina Lutra. Ich
zwolennikami byli nie tylko kolejni burmistrzowie Jachymov a, lecz także osiadła w Królestwie Czech niemieckojęzyczna szlachta, na
czele z rodami Slików, Salhausenów oraz von Bünau. Działania tych rodów, zamieszkujących północno-zachodnie Czechy, przyczyniły
113
THE TOWN OF JÀCHYMOV AND THE CULTURE OF MEMORY WITHIN ITS WALLS:
A CONTRIBUTION TO THE PAINTED EPITAPHS IN THE ALL SAINTS CHURCH IN JÀCHYMOV
Abstract
The origins and development of the old settlement of Konradsgriin (now Jachymov) were linked to the discoveiy and exploitation
of silver ore in nests and veins. As a result of the dynamic growth of this new centre which was of an urban nature, in 1520 the Czech
King Ludwik Jagiełło granted it the city rights and the status of a free mining town. In the following years, the centre was granted the
Mining Act (Bergordnung) from the noble Slik family, modelled on the Annaberg Act. It defined the rights of miners and regulated the
technical and organizational exploitation of silver. The richness of the land allowed for a dynamic expansion of the mining centre and
the establishment of a mint by the Sliks. The rapid growth of the mines was due to the high content of silver in the exploited veins,
as well as their ready availability.
Affluent immigrant families, which originated from other parts of the Kingdom of Bohemia and from Germany, began to build
substantial houses in the new town. These people, often coming from various regions of Germany, continued to maintain close contacts
with their families, friends and business partners from outside the Kingdom of Bohemia. Many arrived from the lands of Saxony, where
at that time Martin Luther’s Reformation enjoyed considerable popularity. Both the mayors of Jachymov and the German-speaking
gentry/nobility who settled in the Kingdom of Bohemia supported these reforms, with the Slik, Salhausen, and the von Birnau families
at the forefront. These families settled in the north-western part of Bohemia, where as a result the Reformation became widespread,
primarily led by Luther’s supporters. This fact is evident in the numerous epitaphs, altarpieces and chapels found in the area (in Loket,
Jachymov, Krupka, Benesov and Ploucnica).
In the first half of the 16th century, the churches of St. Jachym and All Saints Church in Jachymov saw the creation of such
artworks as the painted epitaph of Ruprecht Pullacher, the St. Mary’s altarpiece of Heinrich Könneritz’s and his wife Barbara nee
Breitenbach’s foundation, and the (now fr agmented) altarpiece showing St. Christopher. Most paintings in the St. Jachym Church, such
as Ruprecht Pullacher’s epitaph, burnt down in the city fire in 1873, are only known from descriptions. The surviving works testify to
the great religious freedom enjoyed during the first years of the town’s life. It was only around the middle of the 16th century, that
Johannes Mathesius created the ethos of Jachymov as a Lutheran town right fr om the beginning. The political situation in the Kingdom
of Bohemia in the second half of the century was favourable to the coexistence of the two religions. Catholic and Lutheran, reflected
in the religious art of the period.
However, on the basis of the preserv ed epitaphs it is not possible to establish if strictly Catholic works were created in Jachymov.
The discussed epitaphs of Georg Pullacher and the Uthmann-Lerchenfelder family executed in the 1590s reflect Protestant ideas. The
image of Christ’s resurrection was both the expression of hope for future resurrection and eternal life, as well as a public confession
of faith on the part of the members of the Lerchenfelder and Uthmann families. A profound faith in the resurrection was also echoed
in Christ’s deposition featuring on Georg Pullacher’s epitaph. The work referred to the Holy Scriptures and quoted individual passages
fr om the Bible. Inscriptions present on the painted epitaphs provided a synthesis of the main theological principles. They were a public
confession of faith of the deceased to their relatives and descendants, as is illustrated by Ruprecht Pullacher’s (Georg’s father) family
portrait. Other aspects strictly related to the re-catholicization are revealed by the transformation of St. Mary’s altarpiece into an epitaph
altarpiece in the 17th century.
trans. Katarzyna Krzyżagórska-Pisarek
MIASTO JÀCHYMOV I KULTURA PAMIĘCI W JEGO MURACH.
PRZYCZYNEK DO EPITAFIÓW OBRAZOWYCH
Z KOŚCIOŁA WSZYSTKICH ŚWIĘTYCH W JÀCHYMOVIE
Streszczenie
Powstanie i rozwój Konradsgriin (obecnie Jachymov) w Królestwie Czech wiązał się z odkryciem i eksploatacją złóż lud srebra na
tym terenie. Dynamiczny rozwój tej osady, mającej cechy zabudowy miejskiej, spowodował nadanie jej przez króla czeskiego Ludwika
Jagiełłę w 1520 r. praw miejskich oraz statusu wolnego miasta górniczego. Wprowadzona przez ród Slików paragrafowa ustawa górni-
cza (Bergordnung), wzorowana na ustawie z Annabergu, określała prawa górników oraz regulowała techniczne i organizacyjne warunki
eksploatacji. Bogactwo tej ziemi (wysoka zawartość srebra w eksploatowanych żyłach i ich łatwa dostępność) pozwoliło na dynamiczny
rozwój nowego ośrodka górniczego oraz zbudowanie przez Slików mennicy.
Majętni przedstawiciele napływowej ludności, przybyłej zarówno z innych regionów Królestwa Czech, jak i z terenów Niemiec,
wznosili w nowo powstałym mieście okazałe domy. Wielu mieszkańców utrzymywało kontakty z rodzinami, znajomymi i partnerami
handlowymi spoza granic królestwa. Spora część z nich pochodziła z terenów Saksonii, w której popierano reformy Marcina Lutra. Ich
zwolennikami byli nie tylko kolejni burmistrzowie Jachymov a, lecz także osiadła w Królestwie Czech niemieckojęzyczna szlachta, na
czele z rodami Slików, Salhausenów oraz von Bünau. Działania tych rodów, zamieszkujących północno-zachodnie Czechy, przyczyniły