Search

XVI-XVIII a. LDK statytieji kryžiai yra katalikiškajam pasauliui būdingas reiškinys. Galima teigti, kad jau XVI a. visoje Lietuvos teritorijoje sutinkami pakelių kryžiai, kurie buvo svarbūs vietos topografijai, objekto padėčiai nusakyti. XVI a. daugiausia kryžių paminėta kaip žemės valdų riboženkliai. XVI–XVIII a. riba tarp kryžių-riboženklių miesteliuose ir pakelės kryžių yra labai trapi, todėl griežtas šių kryžių funkcijų atskyrimas ir tipologizacija negalimi, išskyrus tada, kai kalbama apie kapčių ribų žymėjimą. Plačių XVI a. bažnyčių aprašymų neišlikę (arba dar nerasta), todėl apie tuo metu statytus ar nestatytus parapijų klebonų veiklos sričiai priklaususius kapinių ar šventorių kryžius galutinių išvadų negalime daryti. XVII a. I pusėje kryžių plitimas LDK kraštovaizdyje susijęs su potridentinės Bažnyčios mokymu. Tuo laikotarpiu pradėta plačiai statyti šventorių, kapinių, pakelių, atminimo ir kitus kryžius. XVII a. II pusėje kryžius tampa įprastine gyvenamosios vietos ar kelionės dalimi. Šiuo metu jau galima kalbėti apie pamaldumo išganytojiškai Kristaus kančiai įsišaknijimą. XVI-XVIII a. gana plačiai LDK statyti kapinių, bažnyčių šventorių, pakelės, sodybų, atminimo, maro, misijų kryžiai. Negausūs schematiški kryžių pažymėjimai žemės valdų planuose ir platesni kryžių aprašymai leidžia teigti, kad XVIII a. egzistavo jau įvairių formų religiniai paminklai – stogastulpiai, koplytstulpiai, stulpai su šventųjų atvaizdais, nedidelės koplytėlės medžiuose ir pan., tačiau apie konkretų religinių paminklų tipų paplitimą ir pasiskirstymą duomenų neturime. XVIII a. LDK statomi kryžiai su Nukryžiuotojo skulptūromis ir su prie jų pritvirtintomis koplytėlėmis su kitų šventųjų asmenų figūromis. XVIII a. LDK aprašymai byloja apie išplitusį paprotį koplytėles statyti ant žemės. 1732 m. Aubrey de la Motraye publikuotas žemaitiškų kryžių aprašymas leidžia daryti išvadas apie giliai įsišaknijusį liaudišką pamaldumą. Remiantis XIX a. analogijomis, prancūzo minimas mažas koplytėles ir šventųjų skulptūras galime priskirti religinei liaudies skulptūrai, apie kurios egzistavimą patikimesnių ir išsamesnių šaltinių neturime. The phenomenon of building crosses in the Grand Duchy of Lithuania in the 16th–18th centuries was characteristic of the entire Catholic world. One can assert that already in the 16th century, crosses were built at waysides and homesteads in the entire territory of Lithuania. They were important landmarks of local topography and were used to mark the land boundaries. In the 16th century, the majority of crosses were mentioned as the landmarks of domains. In the 16th–17th centuries, the boundary between crosses as landmarks in towns and crosses at waysides was very delicate. Therefore, strict differentiation of functions and typology of crosses is not possible, except where crosses were build on piles of ground as landmarks in fields. Detailed descriptions of churches of the 16th century have not survived (or have not been found yet). Therefore, final conclusions cannot be drawn about erection or not erection of crosses in the cemeteries and churchyards which belong exclusively to the activity field of the parson of the parish church. In the first half of the 17th century, the spread of crosses in the landscape of the Grand Duchy of Lithuania was related with the teaching of the Post-Trent Church. In that period, crosses began to be erected in large numbers at churchyards, cemeteries, homesteads, waysides as tokens of memory and on other occasions. In the second half of the 17th century, a cross became a customary attribute in a place of residence or on a trip. Today, we can already speak about the piety to the redemptive suffering of Christ that was established in the religious consciousness of all believers (Catholics). Like in the entire Catholic world, in the Grand Duchy of Lithuania crosses at cemeteries, homesteads, and waysides as well as commemorative, plague, and mission crosses began to be erected in the 16th–18th centuries. Sparse schematic markings of crosses on the maps of land domains and more extensive descriptions allow us to state that sacral monuments of different forms existed already in the 17th–18th century. Roofed pillar-type crosses (stogastulpiai), roofed crosses, shrines on the pillars, columns with statues of saints, and small wayside shrines (koplytėlės) in trees, etc. were built, but there are no data about the spread and distribution of concrete types of religious monuments. In the 18th century, crosses with sculptures of the Crucified with attached shrines containing figures of other holy persons were built in the Grand Duchy of Lithuania. According to the 18th century descriptions from the Grand Duchy of Lithuania, there was a widespread custom to build wayside shrines on the ground. A description of Samogitian crosses published by Aubrey de la Motraye in 1732 allows us to draw a conclusion about a deep-rooted folk piety. According to analogies of the 19th century, small wayside shrines and statues of saints mentioned by this Frenchman could be attributed to the sacral folk sculpture, about the existence of which we do not have any more reliable and comprehensive sources.

Straipsnyje tiriami sovietmečiu sukurti kryždirbystės paminklai: kryžiai, stogastulpiai, koplytstulpiai. Aptariamos šių paminklų formos, puošybos bruožai, skulptūros siužetai. Analizuojama tradicinių paminklų dekoro įtaka, taip pat naujos tendencijos kryždirbystės tradicijoje. Atskleidžiama, kad per tam tikrus simbolinius elementus ir puošybą buvo reiškiamos ne tik religinės, bet ir patriotinės aspiracijos. In the present article, monuments of cross crafting created in the Soviet period – crosses, roofed pillar-type crosses (stogastulpiai), and wayside shrines (koplytstulpiai) are discussed. The author of the article aims to reveal the prevailing features of artistic expression of cross-crafting objects of that time. For that purpose, the most common types of monuments and the main directions of their artistic expression are distinguished, and the elements of décor as well as the symbols that were dominant in memorial monuments of that period are analysed in greater detail. In the Soviet period, memorial monuments were traditionally built in different locations, but in the course of time they were less frequently erected at homesteads and waysides and became concentrated in churchyards and cemeteries. In the post-war period, the influence of traditions was stronger – monuments characteristic of the regions of the country were built, and decorative or construction details typical of a certain location or region were used. Later the number of crosses grew, and the amount of monuments of other types decreased. The décor of crosses became more uniform, details typical of certain regions or locations were used less often, and a sunburst surrounding the crosspiece became dominant. In the Soviet period, such “sunburst” crosses were built all over Lithuania, even in those locations where they were not popular in the early 20th century, but were already erected in the interwar period, when the amalgamation of regional features began. Under the influence of the Ablinga memorial, pillar-type sculptures and various imitations of roofed pillar-type crosses and wayside shrines began to be created. The variety of plots of these sculptures is rather narrow. Images of Jesus Christ, the Blessed Virgin Mary, and the most popular saints appealing to the basic feelings of believers remain prevalent. The iconography of the monuments is expanded by secular plots, which often convey patriotic moods. Besides, patriotic moods were also expressed through various symbols (religious and related to statehood), decorative, in particular floral, motifs (oak leaves, rue twigs, tulips), and even colours. In addition, a sumptuous monument itself, which served as a model of a monument representing the Lithuanian spirit and which was promoted in the interwar period, conveyed patriotic moods and sometimes probably even the idea of statehood. On the other hand, in the conditions of the Soviet times, the production and erection of a sacral monument by itself was an act of resistance against the anti-religious policy, which sometimes had a patriotic undertone – the memory or goal of Lithuania’s independence.

Lietuviai emigrantai lietuviškų medinių kryžių yra pastatę daugelyje pasaulio šalių. Ypač jų padaugėjo po Antrojo pasaulinio karo, kai didžiulė banga emigrantų paliko Lietuvą. Pokario pabėgėliai lietuviai lauko paminklus – kryžius, stogastulpius, koplytstulpius ėmė statyti jau Antrojo pasaulinio karo laikų perkeltųjų asmenų stovyklose. 1945–1952 m. laikotarpiu tradicinių lietuviškų kryžių buvo pastatyta Vokietijoje (Augsburge, Freiburge, Hanau ir kt.), Danijoje (Dragsbaeke). Vėliau, jau gyvendami įvairiose pasaulio šalyse, daugiausiai JAV, lietuviai ir toliau kūrė bei statė kryžius. Straipsnyje analizuojami išeivijoje JAV sukurti kryžiai, koplytstulpiai, stogastulpiai – lauko paminklai ir interjerui skirti dirbiniai. Aptariamas ir šių paminklų atvaizdų panaudojimas dekoruojant antkapinius paminklus, analizuojami kryždirbystės paminklų puošybos elementai, vyraujantys skulptūros siužetai, parodoma, kaip per kryžių dekorą lietuviai emigrantai siekė išreikšti tautinį identitetą. Straipsnis paremtas 2012 m. autorės surinkta medžiaga Čikagoje. Kryžiai, koplytstulpiai ir stogastulpiai buvo tiriami natūroje, interjerui skirti dirbiniai – Lituanistikos tyrimo ir studijų centro padalinyje Lietuvių muziejuje, Balzeko lietuvių kultūros muziejaus fonduose, papildoma medžiaga rinkta Lituanistikos tyrimo ir studijų centro archyvuose (Meno, Pasaulio lietuvių). Taip pat kaip šaltiniu naudotasi 1950–2011 m. publikacijomis išeivijos leidiniuose. Surinkta medžiaga daugiausia atspindi XX a. II pusėje antrosios emigrantų bangos, vadinamųjų dipukų, kurtus kryžius. Lithuanian emigrants have erected Lithuanian wooden crosses in many parts of the world. These crosses particularly increased in number after World War II, when a huge wave of emigrants left Lithuania. Lithuanian post-war refugees already began erecting outdoor monuments such as crosses, wooden memorials and wayside shrines at World War II displaced persons camps. From 1945 to 1952, traditional Lithuanian crosses were erected in Germany (Augsburg, Freiburg, Hanau, etc.) and Denmark (Dragsbæk). Later, while already living in various countries around the world (primarily in the United States), Lithuanians continued to craft and erect crosses. This article analyses crosses, wooden memorials and wayside shrines created by emigrant in the United States - outdoor monuments and pieces designed for interiors. It also discusses the use of images of these monuments in decorating tombstones, analyses elements of cross-crafting monument decor and prevailing sculptural themes, and shows how Lithuanian emigrants sought to express their national identity through cross decor. The article is based on material collected by the author in Chicago in 2012. Crosses, wooden memorials and wayside shrines were researched in their natural environment, while interior pieces were examined at a branch of the Lithuanian Research and Studies Center at the Lithuanian Museum and in the funds of the Balzekas Museum of Lithuanian Culture, and additional material was collected in the Lithuanian Research and Studies Center archives (Art, World Lithuanian). Material from 1950-2011 emigrant publications was also used as a source. The collected material primarily reflects the crosses created by the second wave of emigrants – the so-called “DPs” – in the second half of the 20th century.

Based on iconography and material collected during the 2003 expedition and people's narrations, the cross making traditions typical of the Gelgaudiškis area from the first half of the 20th century to this day are discussed in the paper. The wooden monuments of folk small architecture - wooden crosses, roofed poles and chapels put on the trees - are examined in prospect of tradition and innovation. Also monuments of farmsteads, road-sides, cemeteries and church-yards are discussed, their art expression is analysed, and their most typical features and peculiarities are determined. Also, the background related to erection of such monuments is presented, and its significance in the life of a person and the society is evaluated. The cross-making monuments in the environs of Gelgaudiškis show that the traditions in erection of crosses in the first half of the 20th century are still cherished. The old monuments are being restored with conservation of their shape, decoration elements, or even using their old parts. The characteristic features of crosses of this period are their height, slender and elegant proportions, as well as a Sun silhouette formed of geometric or plant motive rays. Erecting new crosses, traditional sites are chosen, usually the roadsides. The art expression of newly-made crosses mostly accord with local traditions: they are simple, laconic, decorated with relief carving on its pole or its centre, also temperate decoration - a crown of rays, as a rule - often distinguishes the centre of the intersection of the cross bars. The motive of lily, popular in Suvalkija area, is often used in old and new crosses. Zanavykai people inhabiting this area used to mark the cross with inscriptions indicating whose this cross is, who donated, and when it was erected. This tradition is respected nowadays as well. The variety in local traditions is expanded by folk masters, especially those coming from other regions (e.g., V. Jackūnas, who comes from Aukštaitija).

Straipsnyje aptariami vieno iš seniausiiį ir iki šiol mažai tyrinėto savitos formos XVIII a. Alsėdžių medinio paminklo tipologijos klausimai. Įvairias autoriai nurodė skirtingus jo tipus: kryžius (Bronislovas Pilsudskis (Bronisław Piłsudski), Žibuntas Mikšys), dvigubas, arba Šv. Benedikto kryžius (Mykolas Brenšteinas (Michal Brensztejn), Jonas Grinius), savita namelio formos koplytėlė (Jonas Balys, Bronius Kviklys), stogelinis kryžius (Juzefas Perkovskis). Šiandienos kryždirbystės tyrinėtojai šio klausimo nesprendė, todėl straipsnyje bandoma nustatyti Alsėdžių paminklo tipą, iškeliamos hipotezės dėl jo dviejų skersinių paskirties. The article tackles the problem of typology of one of the oldest monuments located at the village of Alsėdžiai. Taking into account diverse opinions by numerous authors, it is currently not really possible to identify the Alsėdžiai monument as the karavykas-type (double-bar) cross, unless some corroborating church documents emerge. When compared to other examples from the ip"" century, the Alsėdžiai monument demonstrates parallel features with stave crosses in Samogitia and Eastern Lithuania, such as two-slope roofs in cross-wise orientation, sometimes, horizontal details on the vertical. The purpose of such is not precisely clear, therefore hypothesis is made that: 1- by analogy with other three stave crosses with one horizontal short bar, the top horizontal bar of the Alsėdžiai monument could hide an opening in the pillar; 2. the horizontals were possibly supposed for textiles - for hanging sacrifices in memory, gratitude and prayers for the deceased.