Studia Waweliana (4.1995)

case, in accordance with the testimony of Gregory of Tours, it
existed as far back as the óth century.

The first half of the 1 lth century saw the revival of the cult and
it was then that it was introduced into Poland. This may have oc-
curred through the efforts of Rycheza, the wife of Miesco II, who
was connected with the Cologne milieu. This would then support
Gerard Labuda's hypothesis that Miesco II chose Cracow as his seat
or that the cult was introduced into Cracow by Aron - according to
a fairly credible tradition a Benedictine monk ordained bishop in
Cologne and under Casimir the Restorer fulfilling the function of
Archbishop of Cracow, after Gniezno had been devastated by the
invasion of Bretislas. The source of the cult of St Gereon in Poland
was the church dedicated to him, founded in Miesco II's time

(d. 1034) under the influence ofhis wife Rycheza, or-atthe latest
- during the reign of Casimir the Restorer (d. 1058), son of Miesco
and Rycheza, perhaps at Aron's direct suggestion.

The cult of St Gereon was most certainly accepted first in
Cracow, soon spreading throughout the country, sińce traces of it can
be found in church calendars of all Polish dioceses and some mon-
asteries. However, the feast of this saint was marked in black; it was
not therefore connected with an ecclesiastical feast, as the latter would
have been marked in red. Probably as early as the 13th century the
cult was in decline in Cracow - its place of origin. The Church of
St Gereon on Wawel Hill is recorded for the last time in 1241. Before
long it must have changed its dedication, most likely to that to St Mar}'
of Egypt.