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Mayor Albert's Rebellion

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Rebellion in the Polish city of Kraków
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Mayor Albert's Rebellion (Polish:bunt wójta Alberta) was a 1311–12 rebellion by theburghers of thePolish city ofKraków against DukeWładysław I the Elbow-high.[1] The rebellion was led by Albert, the vogt orwójt (Latin:advocatus), who underMagdeburg Law was effectivelymayor of Kraków.[2] It ended with the victory of Duke Władysław and the punishment of Kraków townsmen.

Background

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After Kraków had been devastated during the 1241Mongol invasion of Poland, it was re-established in accordance with theMagdeburg Law by PrinceBolesław V the Chaste.[3] In 1291 theDuchy of Kraków fell to thePřemyslid kingWenceslaus II of Bohemia who in 1300 also became King of Poland. Upon the extinction of the Přemyslids in 1306, thePiast dukeWładysław I the Elbow-high assumed rule at Kraków, while in 1310 the Bohemian Kingdom passed to theHouse of Luxembourg. The new king,John of Bohemia, continued to claim the Polish royal title and moreover sought to vassalize thePiast dukes of the adjacentSilesian region.

Rebellion

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In 1311wójt Albert (?-1317), mayor of Kraków (1290-1312), launched a rebellion against the rule of Prince Władysław, with the goal of turning the city – then the capital of the PolishSeniorate Province – over to the BohemianHouse of Luxembourg.[4] The rebellion was pro-German and anti-Polish, both politically and culturally.[5]Albert, himself of German[2] or Czech[6] origin, had the support of some of the city's Germanburghers.[4] He also had the support of BishopJan Muskata, himself of German-Silesian origin, and the Silesian dukeBolko I of Opole, as well as of many Kraków citizens. After Władysław laid siege to the city, the revolt ended in failure.[2][4] Similar rebellions took place in several other cities, particularlySandomierz andWieliczka; these were also crushed by Władysław.[citation needed]

Aftermath

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Albert fled toBohemia[4] and his house was demolished, while the PolishPrimate ArchbishopJakub Świnka ofGniezno charged Bishop Muskata with being "an enemy of the Polish people". In the aftermath of the rebellion, the city of Kraków lost many of its privileges due to the support some of its burghers gave to the uprising. From Prince Władysław's point of view, the revolt had been motivated by sentiment against Poland and the German subject and citizens proved their disloyalty.

According to a single source, so calledKrasiński's Annals, to distinguish the German-speaking burghers of Kraków, theshibbolethSoczewica, koło, miele, młyn ("Lentil, wheel, grinds (verb), mill) was used. Those who could not properly pronounce this phrase were executed.[7]

The uprising was chronicled in a contemporaryLatin poemDe quodam advocate Cracoviensi Alberto ("About a Certain Reeve Albert of Kraków") written by an anonymous author, which can be described as "germanophobic".[5]

References

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  1. ^(in English)David Abulafia (1995).The New Cambridge Medieval History: c. 1198-c. 1300. Cambridge University Press. p. 775.ISBN 978-0-521-36289-4. Retrieved22 May 2011.
  2. ^abcLaurențiu Rădvan (2010).At Europe's Borders: Medieval Towns in the Romanian Principalities. BRILL. p. 49.ISBN 978-90-04-18010-9. Retrieved22 May 2011.
  3. ^Jan Hahn,Ilustrowana historia Śląska w zarysie, Narodowa Oficyna Śląska, Zabrze 2012,ISBN 978-83-60540-26-8
  4. ^abcd(in English)Jerzy Jan Lerski (1996).Historical dictionary of Poland, 966-1945. Greenwood Publishing Group. p. 9.ISBN 978-0-313-26007-0. Retrieved22 May 2011.
  5. ^abProceedings of the American Philosophical Society. Vol. 120, No. 2, 1976,ISSN 0003-049X: „The second example of secular literature is the 126 Leonine verses in 21 stanzas which constitute the poem De quodam advocate Alberto (early fourteenth century, post 1311). Albert had been the civil administrator of Cracow under Duke W. Lokietek and had led an unsuccessful revolt against Piast leadership in conjunction with the bishop of Cracow, Jan Muskata. The orientation of this uprising was anti-Polish and pro-German, in both a cultural and a political sense, and it had been repressed with great severity. The poem itself, from the hand of an anonymous Pole whose Germano- phobia prevades the text, is cast in the form of a posthumous confession by an Albert conjured from the grave. Its worth as a historical source is clearly limited, but as a literary endeavor it is a clever piece of satire and political propaganda.[1]
  6. ^Encyklopedia; Kirchen-Lexikon (1876).Encyklopedja Kościelna podług teologicznej encyklopedji [Kirchen-lexikon] Wetzera i Weltego, wydana przez M. Nowodworskiego. p. 466. Retrieved22 May 2011.
  7. ^Paul Knoll (2017). "Chapter 19: Economic and Political Institutions on the Polish-German Frontier in the Middle Ages: Action, reaction, interaction". In Nora Berend (ed.).The Expansion of Central Europe in the Middle Ages. Routledge. p. 445.
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