This study focuses on the role of godparenthood in building social capital in Europe during the 19th century. It seeks to explain how social capital was reproduced in horizontal and vertical ties and what role reciprocity played. However, reciprocity is viewed primarily in the narrow context of social capital theory. Texts on godparenthood usually point to relationships based purely on utilitarian grounds. They typically lack support in social science theory and the terminology used is rarely discussed in detail. Drawing on basic texts from social capital theory or anthropology and history (in the case of godparenthood), the aim of the present text is to outline how social capital can be practically built through godparent relationships. In the introductory section, the basic structure of the reciprocity process is presented. The following passages focus specifically on the application of reciprocity in godparent relationships. The paper first seeks to answer a question that follows quite organically from the previous theoretical introduction. How is it possible that the so-called integrative ties (trust or solidarity) developed based on godparent ties, which were often purposively concluded and characterised by a negotiated and fully institutionalised type of exchange?

The baptismal cap was the most decorative and costly part of the baptismal garment. It was often given to the mother of the newborn by the grandmother or godmother and often passed down through generations. In families, caps were kept as a precious memento of the earliest period of the childs life, and the reinforced form of many of them undoubtedly contributed to thein preservation. A not very extensive, but nevertheless interesting collection of caps is kept in the Vysočina Museum in Pelhřimov. When examined, it proved necessary to place them in a broader historical and cultural context. The introductory chapters are therefore devoted to the connection between the use of the baptismal cap and the hooded garment, while the next part is devoted primarily to the question of the protective elements that were applied to these headdresses. Due to the abundance of preserved knitted and crocheted caps, one of the chapters also deals with the aforementioned techniques, especially the lace type of knitting. In the last chapter, selected pieces from the Pelhřimov collection are presented, the description of which usually also refers to more general topics related to baptismal caps.