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The custom of building Christmas cribs has originated in
the tradition of displaying in churches multi-figure compositions portraying
the circumstances of the birth of Christ Child. That practice was initiated in
Italy in the early Middle Ages and spread all over Europe. It was brought to
Poland by
Franciscan monks who arrived there in the 13th century. The scenes of the
Infant Jesus adoration by Our Lady, St. Joseph, shepherds and the Magi, staged
by means of carved figures, are called in Polish either jaselka ("the Nativity
scene") which is an older word, or szopka (crib; literally, "a little shed"), a
later word used since the 19th century.
• This church tradition quickly found its equivalent in
homes. Home cribs prepared by Cracow townsmen appeared for the first time no
later than in the 17th century, as confirmed by the documents kept in the
city's archives. The home version of the crib assumed two forms in Poland. The
first one is called Bethlehem crib and presents a little shed, with the
figuńnes of the Holy Family, shepherds and the Magi bringing gifts to ihe
Infant Jesus. Its name and shape commemorate the Biblical description of the
place and the circumstances of Christ's birth. Such sheds were placed in caves
made of paper pulp, or later, in little buildings imitating churches, made of
wood and colour paper, or cut-out from printed paper sheets. Bethlehem cribs
are still displayed at homes close to Christmas trees. The other type of crib
is a puppet crib. It is a unique phenomenon found exclusively in the Polish
culture is unique, because, in addition to a little shed with figurines, it
also contains a stage where puppet performances are produced. During
performances, puppets present two types of integrated plots: a Biblical one
telling the Nativity story, and a lay one of traditional and satirical nature.
Crib performances with puppets were initiated by monks early in the 18th century, in order to
make the Church crib more attractive by introducing movable puppets among
static figures. Monks produced a variety of funny scenes involving common
persons and everyday situations by animating the puppets and giving them their
voices.
• Crib performances staged by monks attracted crowds of
church congregations. However, lay stories were gradually expanded in such
performances, raising outbursts of laugh, which discredited the dignity of the
place. Consequently, in mid-18th century, the church authorities prohibited to
organise performances in churches.
However, the puppet performances were too popular and too profitable to be
given up. That is why the followers of ingenuous monks, i.e. church personnel
and students from parish schools, quickly took over the idea. Later,
performances were continued by craftsmen and peasants who included them in the
ritual of carolling which has been very popular in Polish villages until today.
This ritual has a long tradition and is still practised during Christmas and
New Year celebrations when groups of disguised carollers walk from home to home
and bring good news of the birth of ihe Holy Infant, staging short Christmas
performances and wishing people success in the New Year. Visiting crib performances required a
necessary prop in the form of a "portable" theatre. Due to its origin, it has
preserved its name of the crib and the appearance reminding of a church facade,
with a Bethlehem shed inside.
• The status gained by ihe ritual of carolling strengthened
the durability and continuation of Biblical plots in crib performances.
Biblical motifs were always composed of three scenes. In the first one, the
Angel announced Shepherds the news that the Child was born. The second scene
presented the Magi bringing gifis and paying tribute to the Child. The third
scene, with the participation of King Herod and Death (beheading the sinful
King), as well as Devil (taking the King's spirit to the hell), presented the
Biblical version of the Massacre of the Innocents committed by Herod and the
punishment he was subjeced to. The Iast scene was always extremeiy
popular with the audience, offering the feeling of justice and equality, even
of kings, with respect to divine laws.
• In opposition to religious sequences, lay plots used to
change with time and place, constantly developing numerous local versions, both
rural and urban. The protagonists of lay scenes were representatives of various
social, ethnic and professional groups who ridiculed cultural stereotypes and
people's weaknesses and faults.
• Cracow is the historical capital of Poland, a very
special city considered to be a sanctuary of Polish culture and national
history. Its inhabitants have cultivated the myth of Cracow as a treasury of'
national tradition for many generations, and the preservation of old customs is
treated here as one's duty. Thus, it is not surprising that the crib has always
been the most successful in Cracow, and the custom of crib building has been
continued until today.
• The source of success was primarily the fact that local
artists used the old architecture of Cracow as a model for crib structures.
This inspiration by excellent historical monuments, representing various styles
and periods from Romanesque to Secession, resulted in diverse architectural
solutions adopted in cribs. Inspired by such wonderful structures as St. Mary's
Church, the Wawel Royal Castle and Cathedral, the Cloth Hall, the Town Hall,
the Barbican, the Florian Gate, or famous Cracow's churches, theatres and old
tenement-houses, local crib constructors produced structures reminding of
fabulous palaces glittering with colours. We know from the records and the 19th
century newspapers that cribs constructed at that time were large structures,
two metres high and two metres vide, with central and side towers. Cribs were
made of wood and cardboard, covered by colour glazed paper decorations placed
on walls, roofs and tower domes, while windows had colourful panes and were lit
with candles being stage lights at the same time.
• Another essential component of the domination and success
of Cracow's cribs were literary, educational and satirical values of
performances produced on crib stages. The first full scripts of crib
performances were recorded by researchers interviewing carollers in the 19th
century. Several characteristic features can be identified in such texts.
Firstly, the literary and dramatic aspects were more significant in Cracow than
in other regions of Poland. Secondly, new types of protagonists appeared here,
e.g. characters and plots originating from Cracow's legends (e.g. Pan
Twardowski), or national heroes fighting for the liberation of Poland as the
country was partitioned at that time (e.g. Tadeusz Kosciuszko and his
soldiers). Thirdly, we find here a harmonious coexisience of folk elements with
the contents originating from the intelligentsia culture.
• These features resulted from the fact that among authors
of crib saipts, side by side to Cracow craftsmen, were the local writers and
poets who constantly, although anonymously, contributed to the creative efforts
of amateur authors. In the audience group, a significant role was played by the
local intelligentsia and landed gentry who settled down in the city. It was
them who were the patrons of Cracow's crib and paid carolling troupes
considerable sums of money for performing at their homes. The profitability of
that occupation guaranteed constant supply of new performers, while their
competition for pay and fame maintained a high level of this type of art in
Cracow.
• The outbreak of World War I brought an end to the
development of Cracows puppet crib. There have been several reasons of that.
The most essential one was the change of political climate after Poland had
regained its independence in 1918 which, consequently, deprived the crib
performances of their once so important social functions related to the
maintenance of national bonds. The result of that situation was a considerable
Iimitation of permanent audience circles and shift towards uptown discricts, to
workers and craftsmen. In order to secure their earnings, crib constructors
started to make, on a large scale, small cribs, with simplified structures, up
to 40 cm high, without stages or rich decorations. They were sold as "souvenirs
from Cracow."
• However, the municipal authorities of Cracow decided to
save the decaying crib tradition and announced a competition for the most
beautiful Cracow's crib. The competition was held in December 1937, in the Main
Market Square, at the foot of the statue of the Polish poet, Adam Mickiewicz.
It raised high interest among the crib constructors and lovers. More than 86
cribs entered the competition, which encouraged the organisers to transform it
into an annual event. Since that day, except for the wartime of 1939-1944, crib
competitions have been held in the same place, and since the 1970's, the first
Thursday in December each year has been the fixed date of this event. The
competition day is a great holiday for crib makers and their families. Early
morning, the constructors begin to deliver their cribs, in their hands or on
carts, and place them at the feet of Mickiewicz's statue. It is here where the
cribs are displayed, exposed to the view and judgement of
numerous city inhabitants and tourists until twelve o'clock noon. Then, after
the bugle call from the tower of St. Mary's Church has sounded,the
constructorstake their works and carry them in a colourful parade around the
Market Square and to
Historical Museum of the City of Cracow where the competition jury opens the
session. Each competition receives entries from between several dozens and more
than a hundred of crib makers; twothirds of them are children competing in a
separate category.
• The puppet crib was replaced by a new type of Cracow's
crib, introduced by the competition and, hence, conventionally called the
competition crib. When making the competition crib, the makers' efforts are
focused on architecture and appearance. While competing for prizes and fame,
crib makers constantly keep searching for new architectural solutions and more
and more daringly extend crib facades and towers, decorating them with
ingenious balustrades and galleries, Gothic canopies and traceries, Renaissance
arcades and attics etc. However, the sources of their inspiration are still, as
they used to be in the past, the historical monuments of Cracow.
• In the competition crib, the role of former puppets was
taken over by immobile figures displayed on all crib storeys. In addition to
the traditional jaselka figures of the Holy Family, the Magi and Shepherds, the
competition crib, in conformity to the stage of puppet crib, incorporated a
plethora of personalities from different dimensions of reality. This fellowship
is opened by the actors performing in the Biblical plot: King Herod, Devil and
Death (the latter still cutting the sinner's head of). They are accompanied by
characters from the realm of folk culture: carollers, fervently dancing groups
of Cracovians and highlanders in their folk costumes, flower vendors, street
musicians, cabmen or pigeon breeders from Cracow's Market Square. Close to them
appear the heroes of the most popular Cracow's legends: Pan Twardowski, the
Wawel Castle Dragon, Lajkonik and the bugle player of St. Mary's Church tower.
Pan Twardowski, as the legend has it, was a nobleman living in Cracow who
bequeathed his soul to the devil in exchange for a rich and interesting life.
Afterwards, using his wits, he deceived the devil and saved his soul. However,
he was punished by God for his scheming with the devil and transferred to the
Moon where he stays until today. The legendary Wawel Castle Dragon dwelled in a
cave under the Wawel Hill on which the Royal Castle was built. According to the
legend, the Dragon oppressed Cracow inhabitants by capturing and devouring
beautiful Cracovian girls. The city was saved by a young and clever shoemaker
who stuffed a sheep skin with sulphur. The Dragon, thinking that the skin was a
tasty morsel, devoured it and then, suffering from incredible thirst, kept
drinking water from the nearby Vistula River until it blew up with a thunder.
The figure of a giant dragon turned into a monument is still visible in front
of the entrance to the cave located at Wawel Hill. Lajkonik, a bearded man in a
pseudo-oriental dress, riding a wooden horse, appears in the streets of Cracow
accompanied by numerous attendants every first Thursday following Corpus
Christi. Dancing to lively melodies, he hits the passers-by with his wooden
mace, which is deemed to be a presage of luck and good health paid for with
generous gratuities. Accordig to an old legend, Lajkonik and his pageant
commemorate an event from the early Middle Ages when raftsmen living in the
city's outskirts repelled Tartars invading Cracow and afterwards, having
disguised themselves in Tartar's oriental dresses, entered the city first
scaring the local people, and later welcomed with joy and appreciation.
• In almost every Cracow's crib, one can see the
fireman-bugle player, imitating the real fireman who plays on the hour a
dramatically and abruptly broken bugle call from St. Mary's Church tower. This
is a tribute to a watchman who warned the Cracovians of the approaching Tartar
invasion by playing an alarm call. The brave fireman paid for it with his life,
as he was shot in his neck by a Tatar's arrow. The gallery of figures to be
found in contemporary Cracow's cribs is adorned by historical characters dating
back both to ancient past and recent history of Poland. One can recognise among
them Jan Dlugosz, the ancient chronicler of the Polish history, the astronomer
Nicolaus Copernicus, the Pope John Paul II, or Lech Walesa.
• Cracow's crib collections are owned by several Polish
museums. The largest ones are displayed in two museums: the Seweryn Udziela
Ethnographic Museum and the Historical Museum of the City of Cracow.
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