A ntoni Jackow ski
PILGRIMAGE CENTRES IN POLAND
LES CENTRES DE PELERINAGE EN POLOGNE OŚRODKI PIELGRZYMKOWE W POLSCE
IN T R O D U C T IO N
Traditions of pilgrimage in Poland date back to the eve of C hristia nity in the tenth century, if we exclude those of the Slavonic tribes in pagan times. Thus pilgrimages are one of the oldest forms of m igra tion and since they are made for non-economic motives they are simi lar to tourism.
The contem porary geography of pilgrimage in Poland was and still is shaped not only by religious factors, but also by other influences, mostly social, political and cultural. A considerable impetus to the popularity of pilgrimages has recently been provided by the visits of the Pope, John-Paul II, to Poland in 1979, 1983, 1987, and 1991. In the 1980s a great development of pilgrimaging was observed in Poland. According to opinion of foreign scientists and churches, the pilgrimage became a peculiar religious, social and cultural phenomenon.
1. DEVELOPM ENT OF THE PILGRIMAGE CENTRES
Some of the centres of worship visited then by Slavonic tribes in the pagan era had a supraregional influence, for example Mt. Slçza near Wroclaw.
In a period between the 11th and the 15th centuries, Christian pil grimages began. Their first centre was the city of Gniezno, connected w ith the worship of St. Wojciech (St. Adalbert), a m arty r who died in 997 and was canonized in 999. In the 15th century Marian worship
was established, mostly due to the activity of the Jasna Góra m onaste ry Częstochowa, founded in 1382 by H ungarian Paulines. By the end of the 18th century the present day netw ork of pilgrimage centres had almost been completed. Even in the 16th century Jasna Góra was the international pilgrimage centre. From the beginning of the 17th cen tu ry the popular centres became calvaries, of which the oldest in P o land is that of K alw aria Zebrzydowska, founded in 1602. During the partition period of 1772— 1918, pilgrimages exhibited not only a reli gious content, but also a patriotic one, often being effectively a de monstration against conquering powers. In 1825 there were in Poland about 1,100 Marian sanctuaries in nearly 1,000 localities (Fig. 1), of which some 60% were villages. Restrictions on travel in the partitioned country increased the role of the local pilgrimage centres. A fter 1918, in independent Poland, the importance of pilgrimage grew again. The removal of frontiers imposed by conquerors and the freedom to p arti cipate in pilgrimages to the basic sanctuaries reduced the importance of m any regional and local ones. The Marian w arship changed its spa tial pattern from polycentric to monocentric, w ith Jasna Góra as the basic sanctuary.
2. W O R SH IP CENTRES
In Poland there are some 500 centres of pilgrimage. Most of them, some 430, are Marian of which over 130 have crowned images of the Holy Virgin. Nearly all the sanctuaries belong to the Roman Catholic Church, only two — those of G rabarka and Jabłeczna — being con nected with the Polish Orthodox Church.
Of the actual sanctuaries, nearly all were visited by pilgrimes even in the 19 th century, some of them even earlier. Many pilgrimage cen
tres, some 16% of the total appeared during the 14— 16th centuries, but most, some 53%, during the 17 and 18th centuries. The images and the figures were made usually during the 14—16th centuries (43% of the total) during the 17 and 18th centuries (41% of the total). Among the youngest centres are firstly, Niepokalanów near Warsaw, connec ted w ith the worship of St. Maximilian Kolbe, Franciscan m urdered by the Nazis in the Oświęcim (Auschwitz) concentration camp in 1941, and canonized in 1982; and secondly, Warsaw, w here are situated the graves of the priest Jerzy Popiełuszko, m urdered by the political police in 1984, and Cardinal Stefan Wyszyński, who died in 1981 and who was known as the „M illenary P rim ate”.
Fig. 1. C en tres of M arian w o rsh ip in th e territory of form er P olan d and S ile s ia at th e b e g in n in g of th e 19th c en tu r y (Source: A . W i t k o w s k a 1988)
1 — f r o n t i e r s o f P o l a n d b e f o r e t h e p a r t i t i o n p e r i o d ; 2 — f r o n t i e r s o f t h e c o n q u e r i n g p o w e r s ; 3 — f r o n t i e r s o f s o - c a l l e d „ P o l i s h K i n g d o m " ; 4 — f r o n t i e r s o f S i l e s i a ; 5 — i m a g e s o f H o l y V i r g i n c r o w n e d
b e f o r e 1914
D e ssin 1. C en tres du c u lte de M arie sur le territoire de l'a n cie n n e R ép u b liq u e P o lo n a ise et d e la S ilé s ie au débu t du X IX e s (Source: A. W i t k o w s k a 1988)
1 — f r o n t i è r e s d e l a R é p u b l i q u e P o l o n a i s e d ' a v a n t l e s p a r t a g e s ; 2 — f r o n t i è r e s d e s p a y s e n v a h i s s e u r s ; 3 — f r o n t i è r e s d u R o y a u m e P o l o n a i s ; 4 — f r o n t i è r e d e l a S i l e s i e ; 5 — e f f i g i e s c o u r o n n é e ! a v a n t 1914
The principal centres have an international sphere of influence (Fig. 2), these are Częstochowa (Jasna Góra), Niepokalanów and Warsaw.
There are 9 localities of national significance whose pilgrimage tr a ditions are different. These are 7 Catholic centres — Piekary Śląskie,
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F ig. 2. M ain cen tre s o f p ilg rim a g e in P olan d (Source: A. J a c k o w s k i 1989)T h e s c o p e o f t h e c e n t r e s : 1 — i n t e r n a t i o n a l , 2 — n a t i o n a l , 3 — s u p r a d i o c e s a n a l , 4 — d i o c e s a n a l j __ B a r d o Ś l ą s k i e , B W — B o r e k W i e l k o p o l s k i , D K — D ą b r ó w k a K o ś c i e l n a , K P — K a l w a r i a P a c ł a w s k a , K Z — K a l w a r i a Z e b r z y d o w s k a , L P —* L e ś n a P o d l a s k a , M — M i ę d z y g ó r z e , O ś w — O ś w i ę c i m , S W — S t o
c z e k W a r m i ń s k i , S L — Ś w i ę t a L i p k a , W — W a m b i e r z y c e
D e ssin 2. P rin cip au x c en tre s de p è le r in a g e e n P o lo g n e (Source: A. J a c k o w s k i 1989)
C e n t r e s a y a n t l 'é t e n d u e : 1 — i n t e r n a t i o n a l e , 2 — n a t i o n a l e , 4 — d é p a s s a n t l e s l i m i t e s d 'u n d i o c è s e , 4 — d i o c é s a i n e ; BS — B a r d o Ś l ą s k i e , B W — B o r e k W i e l k o p o l s k i , D K — D ą b r ó w k a K o ś c i e l n a , K P — K a l w a r i a P a c ł a w s k a , K Z — K a l w a r i a Z e b r z y d o w s k a , L P — L e ś n a P o d l a s k a , M — M i ę d z y g ó r z e , O ś w —
K alw aria Zebrzydowska, Góra Świętej Anny, Licheń, Gniezno, Cracow, Oświęcim — and two Orthodox centres — G rabarka and Jabłeczna.
Some 25 sanctuaries have a supradiocesanal sphere of influence, the best known being those of Bardo Śląskie, Wambierzyce, Trzebnica, Ko deń, Leśna Podlaska, Gietrzwałd, Święta Lipka, Wejherowo, Swarzewo, K alw aria Pacławska and Pakość.
There are 134 centres of a diocesanal importance, that is, whose in fluence exceeds the limits of a parish o r a decanate. Some 330 sanctua ries are the local significance.
Localities exhibiting a specialized pilgrimage function are those of Częstochowa and Niepokalanów, both being of universal importance, and Licheń and G rabarka, of national importance. But Częstochowa is also a big city, with developed adm inistrative functions at the voivode- ship level; it is also an industrial settlem ent at the centre of an im por tan t industrial region, and a cultural city in addition. Nevertheless, due
to the religious ran k of the Jasna Góra sanctuary in the Roman Catho lic Church in the world, expressed recently by a tran sfer of the w or ship of the Black Madonna out of Poland, i.e. to Doylestown in USA or Berrim a in A ustralia1, Częstochowa should be treated as the centre of a specialized religious function — in spite of a lack of sufficient tourist infrastructure, especially in respect of overnight accommodation. These facilities were not developed for political reasons for m any years. There was an embargo on investm ent for pilgrim s’ needs.
Localities w ith a partially specialized function, that is a pilgrim a ge — religious one, are K alw aria Zebrzydowska, P iekary Śląskie, Góra Świętej Anny, and Jabłeczna, which are national centres, and Bardo Śląskie, Pakość, Borek Wielkopolski, Gietrzwałd, K alw aria Pacławska, Kodeń, Leśna Podlaska, Różanystok, Rywałd Królewski, Swarzewo, Świę ta Lipka and Wambierzyce, which are supradiocesanal centres.
In the basic sanctuaries there are often calvaries. Buildings of a re ligious function are distinctly visible features in such localities, and h a ve changed the local lanscape during the centuries of their existence.
Most of the Polish international, national, supra-diocesan and dio cesan centres are villages or small cities (Tab. I). In the past a religious function was distinctly apparent in the socio-economic structure of th e se settlem ents, in the form of a special infrastructure. But in the last few decades, this function has experienced a considerable crisis, also due to political reasons. In the last few years pilgrimages have once again become the economic driving force behind localities such as the villages of Gietrzwałd, Święta Lipka, Licheń, Ludźmierz, Grabarka.
1 A t th e w o r ld w id e s c a le su ch p r o c e s s e s w e r e o b s er v e d at th e M arian w o r sh ip c en tre s of L ourdes and F atim a..
T a b l e I P ilg rim a g e ce n tre s b y th e ty p e of s e ttle m e n t unit
C en tres de p è le r in a g e par ty p e d 'éta b lissem en t hum ain
Rank of the c e n tr e s“ T y p e s of th e se ttlem e n t unit I N S D T otal % T otal 3 9 «V,;*/ •} f 25 134 ! • 171 r-1 * 100.0 V illa g e s 1 4 16 88 109 63.7 C ities in to ta l 2 5 9 46 62 ,36.3, C ities b y th e p o p u la tio n nu m ber (in th o u sa n d s); b e lo w 5 ■ •' ’ i : ' 2 3 5 : 2.9 5— 10 — 1 3 5 ■ 9 - 5.3 11— 20 — — ■ 3 10 13 7.6 21— 50 — V--- • . i • 7 -• S , • ’ 4.7 s 51— 100 — 3 — — 5- • -, 8‘ 4.7V 101— 500 1 — ■ — 12 13 7.6-501— 1000 — 1 — 4 '5 • 2.9 o v er 1000 1 — — — h i 1 0.6 ; a ) I — i n t e r n a t i o n a l ; N — n a t i o n a l i s — s u p r a - d i o c e « a n ¡ D — d i o c e s a n . •. * - I - r s t Among Polish sanctuaries, the Carpathian Mountain region has a lea ding position, due to its size and the num ber of worship centres. The other, minor, regions are those of Wielkopolska—K ujaw y, Świętokrzy
ski, Dolnośląski and Podlaski. • ■- r.
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3. PILGRIMAGE M IG R A TIO N S IN P O L A N D
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There are some 6—7 million participants in pilgrimage migrations in Lourdes, France, and Fatima, Portugal. Of the pilgrims to Cźęsto-
of Christian pilgrims in the world.
The principal centre of this traffic is Częstochowa (Tab. II), ,wherę since thei first visit of John-Paul II to Poland in 1979 there has- been 4— 5 million pilgrims annually. This frequency is comparable to that in Lourdes, France, and Fatime, Portugal. Of the pilgrims to Często chowa, 100,000 are foreigners from over l,(f0 countries. P ilg rim s' fi'om 60—70% of Polish Catholic parishes come to Częstochowa every »year.
The intensity of the pilgrims’ inflow, varies, during the year. Du ring the greater p art of the year (210—-230 days) 2,000—10,000 people
T a b l e II
P ilg r im a g e s to s e le c te d cen tres
M o u v em en t d e p è le r in a g e dan s le s lo c a lité s c h o isie s
N o N a m e o f th e c en tre V o iv o d e s h ip S c o p e of th e c e n tr e “ Y ear N u m ber of pilgrim s (in th o u san ds)
1.
C z ę s to c h o w a —— J asn a G óra C zęsto ch o w a I 1989 4,000
2. W a r sz a w a 1» W a rsz a w a I 1987 2,000
3. L lch eń K onin N 1988 800
4. P iek a ry Ś lą sk ie K a to w ice N 1987 600
5. N ie p o k a la n ó w S k ie r n ie w ic e I 1987 500
6. K alw aria Z e b r z y d o w sk a B ielsk o -B ia ła N 1988 500
7. G óra Ś w ię te j A n n y O p o le N 1988 400
8. G n iezn o P oznań N 1987 200
9. Ś w ię ta Lipka O lszty n S 1988 200
10. G ietrzw a łd O lszty n S 1989 100
11. K o d eń B iała P o d la sk a
s
1987 10012. K alw aria P a cła w sk a P rzem y śl
s
1988 10013. T u c h ó w T arn ów
s
1986 10014. W a m b ie r z y c e W a łb rzy c h
s
1986 10015. L eśna P o d la sk a B iała P o d la sk a
s
1987 8016. Bardo Ś lą sk ie W a łb rzy ch
s
1986 5517. G o sty ń L eszno
s
1987 5018. G rab ark ac B ia ły sto k N 1986 50
19. S w a rz ew o G dań sk
s
1987 5020. B orek W ie lk o p o ls k i L eszno
s
1987 3021. G id le C zęsto ch o w a
s
1988 3022. Ludźm ierz N o w y S ą cz
s
1989 3023. R y w a łd K ró lew sk i Toruń
s
1989 3024. S to c z ek W arm iń sk i O lszty n
s
1987 3025. Jab leczn a c B iała P o d la sk a N 1987 25
26. L e w icz y n R adom
s
1987 2527. S e jn y S u w a łk i
s
1987 2528. D ąb rów k a K o śc ie ln a P ozn ań
s
■1987 2029. P ło k i K a to w ice
s
1987 2030. R ó ża n y sto k B ia ły sto k
s
1987 20a S c o p e o f c e n t r e : I — I n t e r n a t i o n a ! , N — n a t i o n a l , S — s u p r a d i o c e s a n a l . b G r a v e o f t h e p r i e s t J e r z y P o p i e l u s z k o . c O r t h o d o x s a n c t u a r i e s . S o u r c e : A f t e r t h e d a t a o f t h e p a r t i c u l a r s a n c t u a r i e s , r e p o r t s a n d r e s u l t s o f t h e I n v e s t i g a t i o n s u n d e r t a k e n b y t h e S e c t i o n o f t h e G e o g r a p h y o f T o u r i s m o f t h e I n s t i t u t e o f G e o g r a p h y , J a g e l l o n i a n U n i v e r s i t y .
D ista n c e tr a v e lle d b y p ilg rim s to p ilg r im a g e c e n t r e s 1987— 1989 (b y •/• of v is it s e a c h centre)®
E n te n d u e sp a tia le d es c e n tr e s d e p è le r in a g e c h o s is (an n ées: 1987— 1989; •/• du p è le r in a g e g lo b a l)
D ista n c e from th e sta rtin g p o in t to th e g iv e n s a n ctu a ry (km) J a sn a Góra c h o w a (1) — on — C z çs to - - p ilg rim a g e fo o t M t. St. A n n a (N)
L ich eń (N) K o d eń (S) G ie trz w a łd
(S) Ś w ię ta L ipka (S) B ardo Ś lą s k ie (S) 8— 15 th A u g u s t 22— 30th A u g u s t g r o u p - -o r g a n ize d p ilg rim s in d iv id u a l p ilg r im a g e s B e lo w 100 13.9 57.4 95.6 53.1 21.8 25.8 41.4 30.0 85.0 100— 199 13.9 20.4 1.1 25.8 31.3 20.1 37.6 38.0 10.0 200— 299 30.6 20.4 2.2 10.9 35.0 12.2 13.0 18.5 5.0 300— 399 19.4 1.8 1.1 — 11.8 27.4 4.5 9.2 — 400— 499 11.1 — — 4.8 0.1 8.5 3.5 2.5 — O v er 500 11.1 — — 5.4 — 6.0 — 1.8 — a S c o p e o f t h e s a n c t u a r i e s : I — i n t e r n a t i o n a l , N — n a t i o n a l , S — s u p r a - d i o c e s a n . S o u r c e : S e e T a b l e I I .
a day visit Częstochowa; for 70 days of the year the daily total of visi tors is 11,000—20,000. But on 10 days each year over 100,000 pilgrims arrive. These are the days of the basic festivities, those of 3rd May, 15th and 26th August. More than three-quarters of the pilgrims come in the period May—September, the share of those coming in August amounting to nearly 35%.
Since 1977 foot pilgrimages to Częstochowa have developed consi derably. In 1989 there were over 150 such groups, containing about 300,000 pilgrims. One of the greatest pilgrimages of this sort is P ilg ri mage from Warsaw. The longest route is covered by groups from P o m erania and Varmia who walk 400—600 km. Some groups (60 in 1988) arrive and retu rn on foot.
Most of the pilgrims on foot come to Jasna Góra in August — 64,1% in the period 8— 15th August, and 30% between 22—30th August (Tab. III). The June—Ju ly period accounts for only 5,6% of the pilgrims and Septem ber for only 0,3%. Some 50 foot pilgrimage routes lead to Jasna Góra (Fig. 3). They pass through the whole country, and their
length varies from a few kilometres to several hundred kilometres. For some years, among the pilgrims on foot, Catholics from the abroad,- especially young people, have been increasingly numerous. They come to Poland specifically for this purpose. In 1988 over 10,000 foreig ners from 25 countries, mostly from Spain, Italy, Hungary, Czechoslo vakia, France, Belgium and Germany come on foot to Częstochowa. Most of them took p art in the W arsaw Pilgrimage, Cracow Pilgrim age and the Highlanders’ Pilgrimage.
The growing pilgrims’ traffic and its long traditions, dating from several centuries ago, make the pilgrimage on foot to Częstochowa an outstanding religious and social phenomenon at the world scale, espe cially in that of Christian world. Supporting this statem ent are arrivals of the foreigners to participate in those pilgrimages. It is w orth stressing that Jasna Góra experience in organizing pilgrimages on foot are widely used in num erous European countries including Austria, France, G er many, and even in Australia.
Of the national sanctuaries, the principal ones are those of Piekary Śląskie, K alw aria Zebrzydowska and Licheń. In Piekary Śląskie, situated within the Upper Silesian conurbation since the end of the 1970s there has been a grow th in the num ber of pilgrim -w orkers from all the coun try. In K alw aria Zebrzydowska the greatest intensity of pilgrims’ a rri vals falls in Holy Week (Passion Mystery). At this centre traditions date back to the 17th century and to the August Marian festivities. A gro wing num ber of foreigners participate in these ceremonies, which are rich in folklore. They come as pilgrims, or are simply attracted by
fol-W ARZE fol-WO G D A N S K S Ł U P S K B A R T O S ZY C E E L B L Ą G KO S ZA LIN <n o u j ś c i e\k [PBLPLIN K & T Y N <S2C ZYJtlQ ,' I B IA Ł Y S T O K \ h ó M ż p J § ) ] , - ' \g o r k a j<l a s z\o f in a 'WATU5Z i / C j , , \ 1 \ fliOGOsrcrw*' 0) GORZÓW '-^WIELKO!?* DfórtfCZYt^ m )S : E D L C E BiA LA • P O D L A S K A ) »RADOM CH E ŁM WROCLAW,'j i KIELCE^. . 'SANDOMIf TcHćm JANÓW. N Y SA RZESZÓW K R A KÓ W t a r n6w P R Z E M Y T Y Ż Y W IE C■ 1 NOWY TARG ÿ V * ^ * S A r . W V*/ (Z A K O P A N E
F ig. 3. M ain ro u tes of th e p ilg rim a g e s on fo o t to J a sn a G óra in J u ly — A u g u st
1 — f r o n t i e r e s o f P o l a n d , 2 — l i m i t s o f d i o c e s e s , 4 — r o u t e s , o f p i l g r i m a g e s o n f o o t , 4 — p l a c e s o f d e p a r t u r e o f p i l g r i m a g e s ( t h e d i o c e s e s c e n t r e s e x c l u d e d ) , 5 — d i o c e s e s c e n t r e s ; G — G l i w i c e , G ł — G ł u b c z y c e , K l — K l u c z b o r k , P T — P i o t r k ó w T r y b u n a l s k i , R — R a c i b ó r z , R M — R a w a M a z o w i e c k a ,
S — S i e r a d z , T — T o m a s z ó w M a z o w i e c k i
D e ssin 3. P rin cip au x itin éra ires du p è ler in a g e à p ie d à J asn a G óra a u x m ois de ju ille t et d'aoû t
1 — f r o n t i è r e s d e l 'E t a t , 2 — l i m i t e s d u d i o c è s e , 3 — i t i n é r a i r e s d u p è l e r i n a g e à p i e d , 4 — l o c a l i t é s d e s s o r t i e s d e s p è l e r i n a g e s n ' é t a n t p a s , l e s c a p i t a l e s d e s d i o c è s e s , 5 — c a p i t a l e s d e s d i o c è s e s ; G — G l i w i c e , G ł — G ł u b c z y c e , K l — K l u c z b o r k , P T — P i o t r k ó w T r y b u n a l s k i , R — R a c i b ó r z , R M — R a w a
M a z o w i e c k a , S — S i e r a d z , T — T o m a s z ó w M a z o w i e c k i
klore. In the last few years, a new national centre has developed at Li- cheń, known as „New Częstochowa” o r „N orthern Częstochowa”.
Of equal importance are the two Orthodox sanctuaries, those of G ra barka (Święta Góra Grabarka) and Jableczna. The status of G rabarka
is changing gradually from a national to a global centre. Nowadays G ra barka is the basic centre of the Polish orthodox Church, called someti mes „Orthodox Częstochowa”. Since 1987 the pilgrimage on foot from Białystok has arrived for the main festivity, that of the Transfiguration of our Lord on 18—19th August. More and more numerous are Orthodox pilgrims from outside Poland, especially from the United Kingdom, F in land, H ungary and the Soviet Union.
In the case of pilgrimages the supradiocesanal scale, the most im portant centres are those Kodeń, Leśna Podlaska, Swarzewo, Borek W iel kopolski, Ludźmierz, Gietrzwałd, Święta Lipka, K alw aria Pacławska, T u chów, Bardo Śląskie and Wambierzyce.
During the last decade, the sphere of influence of num erous centres has widened, due to a growing num ber of pilgrims coming by bus. In some sanctuaries, except for Jasna Góra, organized groups of pilgrims from the given diocese (90—95% of participants) arrive mostly for the basic festivites; individual pilgrims originate from a wider, supra-regio- nal area (Tab. III). It is estimated that the m ajority of pilgrimages to diocesan centres cover a distance of less than 100 km, and th at those made to local centres are of between 10—15 km in lenght.
In some regions of Poland, pilgrimages have a distinct folkloristic content — i.e. those in Silesia, Carpathians, Kaszuby, Varmia (so-called „losiery”), or the m arine pilgrimage of fishermen from Ilel Peninsula to the city of Puck.
Some sanctuaries are visited by two different groups of people. These are pilgrims coming for purely religious purposes, applicable to most of the centres, and visitors who are religious tourists, for whom reli gious motives are accompanied by a th irst for knowledge or other re a sons. In several sanctuaries this second group dominates, for example at Święta Lipka they constitute 85% of visitors.
The further growth of pilgrimages to the basic centres, mostly to those of universal, national and supra-diocesanal significance, is consi derably limited by inadequate infrastructure. For example, the pancity of accommodation results in most pilgrims (between 75— 95%) coming to such centres for one day only. The greatest deficit in this field is observed in Częstochowa — in this centre, one of the best known in the world, the hotel capacity amounts only to 500 beds. This is an ef fect of the socialist authorities’ policy, limiting the tourist investm ent in this city. At present there are only 8 beds in hotels and quest hou ses per 1,000 population in Częstochowa, while the national average amounts to some 13 beds per 1,000 population. In Częstochowa there are only 0.27 beds per 1,000 pilgrims against a national average of 15 beds per 1,000 pilgrims.
4. C O N C L U SIO N S
Within the fram ework of Polish population migration, those move ments made for religious reasons are certainly im portant. Following universal trends the author anticipates th at they will be more inten sive in Poland in the near future. This statem ent concerns mostly the sanctuary of Jasn a ; Góra, but it refers also to those of K alw aria Ze brzydowska, Licheń, Kodeń, Góra Świętej Anny, Gietrzwałd, Święta
Lipka, G rabarka and others.
The religious ran k of particular sanctuaries should be accompanied by an adequate level of tourist infrastructure and supporting services, especially lodging facilities. The capacity of the latter nowadays limits considerably the num ber of pilgrims in a given centre, thus influencing negatively its income from service to pilgrims. In Poland poorly d e veloped lodging facilities cause over 75% pilgrims to spend only one day a t pilgrimage centres and such a short stay provides no advanta ges for the inhabitants. Analogous is the situation of the localities li ving along the pilgrimage routes. Foreign experiences should be used in this area.
REFERENCES
J a b ł o ń s k i S. Z., 1984, J a sn a Gó ra . O ś r o d e k k u ltu m a r y j n e g o (1864— 1914), K a to lic k i U n iw e r sy te t L u b elsk i, Lublin.
J a c k o w s k i A ., 1987, G e o g r a p h y o t P il g r i m a g e in P ola n d, N a t. G eogr. Jou rn al of In dia, 33/4, pp. 422— 429.
J a c k o w s k i A ., 1989, W y b r a n e p r o b l e m y g e o g r a i ii p i e l g r z y m e k w P o ls ce , ,.Folia G eograp h ica" , S e r ie s G e o g r a p h ic a -O e c o n o m ica , v o l. 22, pp. 11— 37.
J a c k o w s k i A ., 1991, Z a r y s g e o g r a i ii p i e l g r z y m e k , „P race G eo g ra ficzn e" , nr 85, U n iw e r sy te t J a g ie llo ń sk i, K raków .
W i t k o w s k a A., 1988, O ś r o d k i k u l t u m a r y j n e g o na z ie m ia c h p o l s k i c h w X I X w i e
ku, [w:] N i e p o k a la n a . K u l t M a t k i B o ż e j na z i e m i a c h p o l s k i c h w X I X w i e k u , K a
to lic k i U n iw e r sy te t L ub elski, Lublin, pp. 87— 102.
D o c. dr hab. A n to n i J a c k o w s k i W p ły n ęło :
Z ak ład G eo g ra fii T uryzm u 30 p a źd ziern ik a 1991 r.
In sty tu t G eo g ra fii U n iw e r sy te t J a g ie llo ń sk i u l. G rodzka 64
RÉSUM É
Les tra d itio n s de p è le r in a g e e n P o lo g n e rem o n te n t a u x d éb u ts d e la c h rétien té, m ais e lle s é ta ie n t a u ssi v iv e s à l'a n tiq u ité p a ïen n e. A u X V ème s iè c le s'afferm it le cu lte de M arie et c'esit J a sn a G óra (d epu is 1382) qui jou a le rôle p rim ordial dans c e d om ain e. En p rin cip e, le p r o c e s su s d e la form ation du r ésea u d e p resq u e to u s les c en tre s d e p è le r in a g e du rait ju sq u 'à la fin du XVème siè c le .
A p résen t, en P o lo g n e, o n e n r eg istr e e n v iro n 500 sa n ctu a ir es d e p è le r in a g e , don t 430 so n t d es sa n ctu a ir e s de M arie. D e u x c en tr e s d e p è le r in a g e (G rabarka et J a b lecz- na) so n t lié s a v e c l'é g lis e o r to d o x e .
T rois cen tre s (Jasna G óra à C z ęs to c h o w a , N ie p o k a la n ó w et V a r so v ie ) ont l'é te n d u e in tern a tio n a le, n eu f c en tre s ont c e lle du p ays, n e u f c e n tre s ont l'é ten d u e d é p a s san t le s lim ite s d'un d io c è s e , c en t-tre n te-q u a tre n e ra y o n n e n t q u e dan s u n d io c è s e , tr o is-ce n t-tr en te — ont u n c a ra ctère lo c a l. C z ę s to ch o w a , N ie p o k a la n ó w , L ich eń et G rabarka ont la fo n c tio n d e p è ler in a g e sp é c ia lisé e , s e iz e c en tre s ont la fo n c tio n r e lig ie u s e p a r tiellem e n t s p é c ia lis é e .
6— 7 m illio n s d e p e r so n n es p a rticip en t ch a q u e a n n ée d an s le s pèlerin ages'. Le c en tre p rin cip al, C z ęs to ch o w a en a c c u e ille 4— 5 m illio n s par an. D ès 1977, o n o b s er v e le d é v e lo p p e m en t rap id e du p è ler in a g e à p ied à C z ęs to ch o w a (300 000 p e r so n n es par an), 50 itin éra ires tr a v er sa n t to u te la P o lo g n e m èn en t à C z ę sto ch o w a .
D an s c er ta in s cen tre s, on p e u t o b ser v e r d e u x g r o u p es de p èlerin s: le prem ier
com pren d c e u x qui v o n t e n p è le r in a g e pour d es m otifs pu rem en t r é lig ie u x , le
d e u x iè m e se c o m p o se de c e u x qui en p articipan t au p è ler in a g e v e u le n t en rich ir leu rs c o n n a iss a n c es , par e x em p le , et, c h ez e u x , d'au tres m otifs a cco m p a g n en t celu j ré lig ie u x .
T raduit par Lucjan K o w a lsk i
STRESZCZENIE
T ra d y cje p ie lg r z y m o w a n ia w P o ls ce s ię g a ją zaran ia ch r ze śc ija ń stw a , ż e b y n ie w s p o m n ie ć o p ie lg r z y m k a ch w c za sa ch p o g a ń sk ich . W X V w. u g ru n to w a ł się o s ta te c z n ie ku lt m a ry jn y , p rzy c z y m w a żn ą r o lę o d e g r a ła w ty m z a k r es ie Jasn a Góra (od 1382 r.). D o k o ń ca XV III w. n a stą p iło w z a sa d z ie z a k o ń c z e n ie p ro c esu w y k s z ta ł c a n ia się n iem a l c a łe j o b e c n e j s ie c i o śr o d k ó w p ie lg r z y m k o w y c h .
W P o ls ce r ejestru je się o b e c n ie o k o ło 500 sa n k tu a rió w p ie lg r z y m k o w y c h , z k tó r y ch o k o ło 430 to sa n k tu a ria m aryjn e. D w a o środ k i p ie lg r z y m k o w e (G rabarka, Ja- b ieczn a ) z w ią za n e są z k o ś c io łe m p ra w o sła w n y m .
Z a się g m ięd zy n a ro d o w y m ają trzy o środ k i (Jasn a G óra — C z ęsto ch o w a , N ie p o k a la n ó w , W a rsza w a ), z a się g k r a jo w y — 9 ośro d k ó w , p o n a d d ie c e z ja ln y — 9, d ie c e z ja ln y — 134, zaś lo k a ln y — 330 sa n k tu a rió w . M ie jsc o w o śc ia m i o w y s p e c ja liz o w a n e j fu n k cji p ie lg r z y m k o w e j są C z ęsto ch o w a , N ie p o k a la n ó w , L ich eń i G rabarka, c z ę ś c io w o zaś w y s p e c ja liz o w a n ą fu n k c ję r elig ijn ą p o sia d a 16 o śro d k ó w .
W m ig ra cja ch p ie lg r z y m k o w y c h u c z e s tn ic z y 6— 7 m in o só b ro czn ie. G łó w n y m ośro d k iem je st C z ę s to c h o w a (4— 5 m in p ie lg r z y m ó w w cią g u roku). Od 1977 r. o b se r w u je się z d e c y d o w a n y rozw ój p ie lg r z y m o w a n ia p ie s z e g o do C z ę s to c h o w y (o k o ło 300 ty s. o só b roczn ie). N a J asn ą G órę p row ad zi o k o ło 50 sz la k ó w p ie lg r z y m k o w y c h p r z e c in a ją c y c h ca łą P o lsk ę.
W n ie k tó r y c h o śro d k a ch o b s er w u je się d w ie g r u p y o d w ie d z a ją c y ch : p ie lg r z y m ów p r z y b y w a ją c y c h z m o ty w ó w c z y s to r e lig ijn y c h oraz g ru p y u c z e s tn ik ó w tu r y s ty k i r elig ijn ej, którym ob ok m o ty w u r e lig ijn e g o to w a r z y s z y ró w n ież m o ty w p o z n a w c z y lub in n y .
