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Abstract

This article deals with Makryna, a forgotten drama in five acts and a prologue pub-lished in 1929 by Antoni Waśkowski. The analysis focuses on the drama’s intertextual dialogue with the history, literature and mythology of Polish Romanticism and the mod-ernist reception of those issues in Stanisław Wyspiański’s Legion (1901). The article takes to task the critical consensus that sees Waśkowski as a second-rank epigone of Romanti-cism and the Young Poland movement. In fact, it argues, Makryna challenges the re-ceived historiosophic vision of Poland’s history embodied in the work of, among others, Stanisław Wyspiański, Waśkowski’s literary master. The author of Makryna is uncom-promising in his denunciation of the 19th-century revolutionary movements and some aspects of the Polish Romantic culture, especially the messianic commitment of ‘national prophets’ like Makryna Mieczysławska, Juliusz Słowacki (the poem Rozmowa z Matką Makryną Mieczysławską [ A Conversation with Mother Makryna Mieczysławska]), Adam Mickiewicz, Andrzej Towiański.
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Authors and Affiliations

Krzysztof Andruczyk
1
ORCID: ORCID

  1. dr, absolwent Wydziału Filologicznego Uniwersytetu w Białymstoku
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Abstract

Stanisław Wyspiański (1869–1907) was the Polish dramatist, the poet, besides the illustrator and the painter, one of the best known artist of the Young Poland movement. His journey to Europe (particulary to Paris) became very important experience in his life. He discovered the value of loneliness, he had to be alone – as an artist and as a man. He was called “a hermit from Cracow” and for this reason his genius was not always appreciated. However, at the end of life, Wyspiański undergoes a significant transformation: he feels a strong connection to community, as a member of the nation and society, as well as a host.

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Authors and Affiliations

Jan Tomkowski
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Abstract

The article treats about a forgotten play Zaduszki (All Souls’ Day) by Stefan Grabiński, widely known as the author of fantastic literature and horror stories. The play Zaduszki consists of three parts: 1. Strzygoń. Klechda zaduszna; 2. W dzień zaduszny; 3. Sen Krysty. Misterium zaduszne. First of them is written in folk dialect. The second one, sometimes named „the longest one-act play ever staged in Polish theatre”, considers a problem of a fault and a punishment. The third one, similarly to the first one, presents folk beliefs in supernatural phenomena which take place on All Souls’ Day. Moreover, it partly resembles a mystery play. Although the trilogy got an unfavourable reception (it was shown only seven times in Juliusz Słowacki Theatre in Kraków), it may be considered as an ambitious attempt to match the heritage of Stanisław Wyspiański – according to Grabiński, the greatest authority in the field of theatre.

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Authors and Affiliations

Joanna Majewska
ORCID: ORCID
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Abstract

This article examines the analogies, and more specifically the historical 'theatre of the imagination', between Tytus Czyżewski's Robespierre/Rhapsody (1927) and Stanisław Wyspiański's poetic dramas Rhapsodies (Kazimierz the Great and Bolesław the Bold). Each of those poems foregrounds its principal historical character. Wyspiański's dramatic poems, commonly known as Rhapsodies, focus on Kazimierz the Great, Bolesław the Bold, and Piast. kings of pivotal significance in his vision of Poland's historical destiny. Twenty years later Tytus Czyżewski, an acclaimed avant-garde painter and poet, composed a poetic-essayistic salmagundi, in which he sought to render in a similarly elevated style and condensed dialogue the drama of the leaders of the French Revolution, Robespierre and Danton. While Robespierre has to face, apart from some common people, God, the Spirit and Judges that sit in judgment on him, the final section of Rhapsody evokes Juliusz Słowacki. A monologue, mimicking his lofty verse, establishes a metaphorical common thread in Polish history – from the days of mail-clad knights to the wretched everyday life in the trenches – set against a broad background of wars, destruction and the French Revolution. For Czyżewski the French Revolution was a ground-breaking event, the first act of a great historical process that ushered in the Modern Age with its ideas of progress, reason, freedom, social justice, the elimination of poverty. It continues to inspire mankind with the hope that even a most ambitious change is possible. For Wyspiański, on the other hand, the grand project of human emancipation does give rise to doubts whether a wholesale obliteration of the Old is justified and to questions about God, free will, theodicy and destiny, and the 'tyranny of reason'. The differences between the two philosophies of history – Wyspiański's, from the turn of the 19th century, and Czyżewski's, representative of the artistic and intellectual climate of the late 1920s – are no doubt profound, and yet, what both of them seem to share is a deep concern with the relevance of history for the present and for designing the future.

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Authors and Affiliations

Barbara Sienkiewicz

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