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1

Wilno jako Rzym, czyli nieznany list Stanisława Rakowskiego do Andrzeja Trzebickiego

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Barłowska M.

Terminus

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2009

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vol. 11

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issue 1-2

PL

The article contains a commentary and a critical edition of a letter by Stanisław Rakowski. The letter is part of an anonymous silva rerum edition (Jagiellonian Library, manuscript 2568, p. 92r-93r) from the first half of the 17th century, containing also collections of orations and poems. Its author, a canon and king Ladislaus IV’s secretary, sent it probably in the spring of 1639 from Wilno to a friend in Italy. The correspondence is a brilliant example of familiar, jocose, and erudite writing in which the author offers a comparison between Wilno and Rome. His description of the Lithuanian capital is based on a rhetorical theme and allusions to the classics as summoned up in a comical mention of Pogoń (Chase) – the emblem of the Great Duchy of Lithuania. The letter concludes with a personal, pessimistic reflection about a lifestyle that was new to Rakowski (who was only starting his career at the court).

2

Litteraria w rękopiśmiennym inwentarzu ksiąg Krzysztofa Tomasza Drohojowskiego

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Barłowska M.

Rocznik Przemyski

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2012

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vol. 48

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issue 2: Literatura i Język

273-284

EN

Krzysztof Tomasz Drohojowski is known as a Calvinist grandson, who restored his antecessors tombs in Przemyśl cathedral. The anonymous list of book preserved in the manuscript BOss 229 I is also interesting document of his life (as Karolina Schuster has stated). The inventory consists of 526 elements, books were packed into 5 casks and ordered according to size. Typical descriptions are short and not precise, often fragmentary, they refer to prints and manuscripts. Litteraria were important part of the collection. Drohojowski posessed numerous works of classical literature (but opera by Hezjod et Homer in Latin translation) and many collections of humanistic Latin poetry. Some parts of the collection he inherited, it probably explains for example: three copies of Gofred, a collection of "old poems". Drohojowski was interested in occasional literature and emblematic books, especially catalogues of kings. The most often registered contemporary Polish poet is Samuel Twardowski. Hieronim Morsztyn, the most popular author of the beginning of the XVIIth century, is represented not only by his published romances, but also by "Manuskrypt wierszów Ks. Morsztynowy" (II, 4, 22).

3

Michała Leona Obuchowicza teksty z moskiewskiej niewoli

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Barłowska M.

Śląskie Studia Polonistyczne

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2017

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vol. 10

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issue 2

29-50

EN

A diary and a few letters and poems have been preserved from the time when Michał Leon Obuchowicz (circa 1630–1669) was in Moscow slavery (1660–1662). These various texts, which illuminate one another, express the difficult experience in ways characteristic of their genres. The diary was published twice (1859 and 2003) and the contemporary edition was enriched with official and private correspondence. The basis of the last edition of the diary is an eighteenth-century copy of Obuchowiczes’ silva rerum book (MS BK 358). The book contains also unpublished poems related to slavery, which can be attributed to Obuchowicz. The most interesting of them is Lament więźnia (see Annex). It is, similarly to Zbigniew Morsztyn’s Duma niewolnicza, an example of autobiographical lyric created by a soldier. Genologically, it forms a variation of the lamentation on Fortuna‘s instability.

4

„Pieśni mięsopustne” Jana Stoińskiego – powrót

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Barłowska M.

Odrodzenie i Reformacja w Polsce

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2016

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vol. 60

EN

The paper focuses on the lost Shrovetide songs by Arian preacher and writer Jan Stoiński. They were still known in the times of F.S. Bock or K. Sandius, but subsequent historians and bibliographers only researched them on the basis of the works of their predecessors. They have recently been discovered in Andrzej Lubieniecki’s silva rerum (manuscript of the Remonstrant Library 527, p. 682–691). The songs were probably written down in Lubieniecki’s book several years before 1667 and given the title indicating the detailed circumstances of the works’s creation: in 1667, in Lithuania, Łostaje estate – the property of “Mrs. Koszkielowa” (Kosküll, Koschkull), who went on to marry Albrycht Arciszewski; the songs were written in reaction to the drunkenness of “Mr. Wolan,” an Evangelical Christian. Pieśni mięsopustne is composed of six stichic poems in octosyllabic verse, written in preacher-like rhetorical form. Song I constitutes an introduction, with the poet addressing “Christians living in excess” and announcing that his mission is to remind them that eternal happiness needs to be earned through virtuous conduct and good deeds and to warn them not to engage in devious speculation or abuse God’s mercy. The songs include references to Shrovetide customs, especially through harsh criticism of alcohol abuse. An important element of their persuasive character consists in debunking the arguments of sinners attempting to make excuses for their wrongdoings (e.g. by referring to the figure of the Penitent Thief), which is accompanied by condemnation of bad attitudes, preaching, and calling for repentance. Interestingly, despite criticism aimed at the Catholic approach to fasting, the songs do not condemn or scold any particular denomination.

PL

Artykuł prezentuje znane dawnym historykom, a współcześnie uznawane za zaginione pieśni zapustne Jana Stoińskiego. Zostały one odnalezione w sylwie Andrzeja Lubienieckiego (Biblioteka Remonstrantów w Rotterdamie, rkps 527, s. 682–691). Noszą tam tytuł „Pieśni mięsopustne”, towarzyszy mu określenie okoliczności powstania utworu (na Litwie w Łostajach, w domu pani Koszkielowej w 1650 r.). Na cykl składa się sześć pisanych ośmiozgłoskowcem utworów, utrzymanych w kaznodziejskiej retoryce. W artykule przedstawiono przeglądowo ich tematykę i zacytowano wybrane fragmenty.The paper presents Shrovetide songs by Jan Stoiński, known among past historians but in the recent times believed to be lost. They were discovered in Andrzej Lubieniecki’s silva rerum (manuscript of the Remonstrant Library 527, p. 628–691), where they appear under the title Pieśni mięsopustne [“Carnival Songs”]. The circumstances surrounding the creation of the work are described as well (it was written in Łostaje estate, Lithuania, in the house of Mrs. Koszkielowa in 1650). The cycle is composed of six pieces written in octosyllabic verse and preacher-like rhetorical form. The paper provides a review of their thematic content and citations of selected fragments.

5

Jan Stoiński’s “Shrovetide Songs” – a Comeback

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Barłowska M.

Odrodzenie i Reformacja w Polsce

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2016

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vol. 60

PL

The paper presents Jan Stroiński’s carnival songs, which were known to the old-time historians and now are considered lost. They were found in Andrzej Lubieniecki’s silva (Remonstrants’ Library in Rotterdam, MS 527, pp. 682– 691). They are entitled “Shrovetide songs” there and are accompanied by a description of circumstances of creation thereof (in Lithuania, in Łostaje, in madam Koszkielowa’s house, in 1650). The cycle consists of six works written in eight-syllable verse, in preacher-like rhetoric. The paper presents the review of their subjects and citations of selected fragments.

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5 Barłowska M.

Wilno jako Rzym, czyli nieznany list Stanisława Rakowskiego do Andrzeja Trzebickiego

Litteraria w rękopiśmiennym inwentarzu ksiąg Krzysztofa Tomasza Drohojowskiego

Michała Leona Obuchowicza teksty z moskiewskiej niewoli

„Pieśni mięsopustne” Jana Stoińskiego – powrót

Jan Stoiński’s “Shrovetide Songs” – a Comeback