The founder of Poland was identified as Lech already in the Middle Ages. The name of the country – Lechia and its inhabitants – Lechites derived from his name. In the Early Modern period, the tradition concerning the beginnings of the state continued, namely that Lech and his brother Čech (another brother, Rus, was also mentioned sometimes) moved from South Slavic lands to the north. The reason for leaving their homeland were civil wars. The brothers took with them their families and some of their subjects to find for them a safe place to live. Čech finished his journey in the Czech Lands and Lech settled down on the Polish lands, more specifically in Wielkopolska, where he established the capital of the new state in Gniezno.
At the times of the Polish-Lithuanian Commonwealth, Lech symbolised the beginnings of the state. Historiographers, poets and even noblemen describing the history of the Kingdom of Poland in their family books presented the mythical founder of the state in different ways. Bernard Wapowski noted in his lostChronicles that Lech arrived on the Polish lands in 550. This specific date, repeated in subsequent history books transpired to the historical conscience of was accepted by the nobility. It was important to concretise the event, as this legitimised the myth as a historical event.
Today, it is known beyond doubt that Lech as the founder of Poland never existed. In the Early Modern period, annihilating the progenitor of the state could have too grave consequences for the noble culture. Jan Kochanowski was the only one who wrote about the uncertain early origins of the Polish state in his underestimated O Czechu i Lechu historii naganionej (History of Lech and Čech, 1589). All the same, in his poetry, he often used Lech as a symbol, contributing to popularity.
In writings on history, Lech played various roles. Sometimes his nature of a warrior was highlighted – especially of the leader of victorious battles with Germans – which helped him expand the Polish lands. He was equally often referred to as the builder of the state. The motif of founding subsequent towns, and in particularly the capital, was recurrent in historiography. Other writers mainly emphasised the role of Lech as the one who took care of the economy and development of lands. In his Chronica Polonorum (1521), Maciej of Miechów accentuated the fact that a new order was introduced after Lech's arrival on Polish lands. The first ruler became symbolic of the onset of a civilisation – better care for crops and farmlands. Economic development and Lech's changing image were associated with the fact that noble life was increasingly often perceived through the prism of the countryside, an idyll and the ideal of a nobleman-landowner.
Other writers emphasised the simplicity of life at Lech's times: modesty, lack of luxuries and even lack of money. This was supposed to be a counterbalance to latter ages, especially from the 16th to 18th centuries, and fondness of earthly temptations. Lech was also the role model of a virtuous life and even... religiousness, though he was a pagan.
Lack of written laws did not prevent Lech from being the supreme authority – he decided what was right and what was wrong. It was emphasised that Lech was more like a caring father than a king and the nation were obedient to him out of their own will. The times of his reign were perceived as a period from before absolute authority, without tyranny; even though the Duke had much power, he did not abuse it against his subjects. The idealised distant past was used in contemporary political battles.
Lech and his reign were a good material for writing a national epic, which was undertaken by the Baroque poet, Maciej Kazimierz Sarbiewski. Only fragments of his work Lechiada survived (a fragment of Book XI) until publication (by Franciszek Bohomolec in 1769). Lech was presented there as an ideal leader reluctant to war and enjoying peace. His subjects were, as young knights, full of vigour and fondness for chivalric tournaments, but at the same time humble and obedient to the leader's orders. Mythologisation of Lech's times and the beginnings of knighthood, also characterised by the ideal of order, harmony and happiness, should be the model pursued by contemporary people.
Lech was described with the use of motifs from the Bible as well as Greek and Roman mythology. Wespazjan Kochowski claimed that God led Lech to the lands of the Commonwealth. On the other hand, in his epicLechus, Jan Skorski compares carmen heroicum Lech ato Jason the leader of the Argonauts and their quest for the Golden Fleece, as well as to Aeneas and Priam. But first and foremost, through his adventures (sea battles, sailing, encounter with singing sirens, prophetic dreams) he is the Polish Odysseus travelling to his Ithaca. In the final part of his work, Skorski compares Lech to Moses who gave his people laws written down on tablets of stone. In fact, in the entire epic, the mythical leader is called the author of freedom.
In the Enlightenment, the first ruler was initially deprived of his grandeur (in Ignacy Krasicki's Historia (The History) of 1779). At that time, he was presented as a simple farmer rather than a great leader. A radical change was brought about by the history written by Adam Naruszewicz, who claimed that both Lech and his ruling (as well as other mythical Polish leaders) were a fantasy.
In noble family books, Lech remained the founder of the state and nation, the Pater Patriae, after whom the country was named. From the 16th century to the first half of the 19th century inclusive, the nobility described Lech as the founder of the Kingdom of Poland and creator of the state's grandeur as a result of awarding privileges, and in particular the golden freedom, to the knights (who later became the nobility).
Translation: Lingua Lab
