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1

Nil Słowackiego

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Krysowski O.

Prace Filologiczne. Literaturoznawstwo

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2015

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issue 5(8)

357-375

EN

The ways of presenting the Nile, as well as its roles in the works of Słowacki are to a large extent related to types of literary entity’s creation. Sometimes the river improves the cognitive opportunities, but sometimes it limits them. At times it appears to be the axis of the world, a place from which one can see the reality with a divine eye. Sometimes, however, it narrows down the perspective, blurs one’s sensitivity and leads one to a tanatic space like the mythological Styx does. The diversity of the river’s images and functions is driven mainly by the romantic subjectivity. It is variable, sometimes growing to the size of the absolute and full of almost cosmic energy, and sometimes shrinking, escaping from the world’s din, looking for the calm in a closed, isolated land of deadly dreams. The poet never follows the traditionally-established pattern of showing the Nile as a source of life and water which provides Egypt with economic welfare. Geography, economics and politics give way to a peculiar romantic humanism in Słowacki’s works. What truly matters is discovering and establishing the relationship between man and the nature, history and transcendence

2

Rzeki w „Królu-Duchu”

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Samsel K.

Prace Filologiczne. Literaturoznawstwo

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2015

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issue 5(8)

479-505

EN

The river theme is one of the most outstandingly presented aquatic themes of The Spirit King. It is accumulated in four scenes of the poem. In the first rhapsody: in the symptomatic descent of Her-Armenian to the Styx, Lethe or Neman; next, in Popiel’s civil war at the Vistula. In the third rhapsody (as in Juliusz Kleiner’s edition), the theme is situated in Dobravna’s dream depicting her journey by the subterranean river to sunlit Jerusalem; and also in Bolesław Śmiały’s passages across the Bug and Dnieper. Rivers in genesian landscapes become mainly conceptualised as a part of genesian psychomachia, a battle of spirits included in the realistic/historic domain of conquests, passages, massacres and attacks. As the essentials of a prewar scenery in The Spirit King, they rarely happen to be an aspect of domestic life or Slavic hierophanies. In Slavic genesian calendar, water appears to be only a companion of the mystic fire ceremonies, like the rite of St. John’s Eve or the wedding of Mieczysław and Dobrawna (L. Nawarecka). That is also the reason why the interpretation of aquatic context of The Spirit King as yet another immanent context of the ‘great Slavic epic’ seems to be a form of reductionism, as it does not consider the ‘mystic structure of Słowacki’s imagination’ (M. Cieśla-Korytowska). The Vistula is a Polish Nile, the Neman becomes a Polish Lethe and the scene of cleaning the wounds by Her-Armenian on the banks of the Neman inherits somehow (right after the poem Beniowski) the dimension of the bards’ antagonism (Mickiewicz against Słowacki). The mythical hero of the poem may be seen, in a deeply intermediary manner, as the surpassing and overcoming of Mickiewicz’s Konrad from Dziady, Part III.

3

Rola Nilu w kształtowaniu kultury starożytnego Egiptu

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Chudzik P., Żmudziński M.

Prace Kulturoznawcze

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2017

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vol. 21

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issue 3

13-25

EN

The aim of this paper is to describe the main points of the multifaceted relations between Nile and the culture and civilization of ancient Egypt. Both economic and cultural matters are indicated. The Nile fed, drank, irrigated the fields, served as a communication route, but besides, it went into the beliefs and cultural world of the Egyptians. The regulation of the rhythm of people’s lives, their social organization, cult behaviours, ritual hunting, ways of spending free time, or numerous works of art were connected with Nile. In fact, it is difficult to find anything in Egypt during the pharaonic era that was not connected with it. It has been a key factor in the lives of people in Egypt for thousands of years.

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Misja i monastycyzm manichejski w dolinie Nilu i jego wpływ na tamtejsze chrześcijaństwo na przełomie III/IV wieku

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Scholz P. O.

Vox Patrum

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2015

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vol. 64

361-378

EN

Since the discovery of the substantial corpus of Manichaean writings, especially the Kephalaia (editio princeps Polotsky-Böhlig, 1934-1940), the Cologne Mani Codex (= CMC), and the hitherto incompletely published library from Dachla (Ian Gardner, 2000), there can be no doubt as to the activities of the missionaries of the great Persian gnostic Mani in the Southern Nile Valley and Red Sea regions. This fact not only confirms the views of J. Helderman “that the Manichaean missionaries entered Egypt from the South-East, i.e. initially to Upper Egypt” (‘Manichäische Züge im Thomasevangelium’, 483f., note 42), but also the historical observations concerning the origins and development of monasticism. The latter was not without Manichaean influence, not merely in Egypt, but also in Nubia and Ethiopia. A mosaic, seemingly depicting Mani (from the collection of Elie Borowski), testifies to the pictorial needs of the Manichaeans as do the mural paintings from Pachoras/Faras depicting the likeness of Onophrios. These demonstrate the popularity of the crinite ascetic”, a figure also found in the CMC. It is imperative to recall the decisive importance of the southern kingdoms along the Red Sea during the Axial Age (Karl Jaspers), in order to kindle historical awareness in Europe of this currently overlooked region on the eve of its islamicisation – something which for decades I have noted the importance of in numerous publications (cf. foot-note 40). Here, local Christianity (viewed anachronistically) was marked by a heretical-gnostic diversity from the very beginning, which in turn weakened the spread of Christian teaching in the region. Islam was initially seen here by some as a Christian heresy (as pointed out by A. v. Harnack) and which even became accepted (e.g. in Ethiopia or Nubia, as noted by H. Jansen, Muhammed [German ed.: Münich 2008], 141). Thus, the local doctrinal pluriformity of Christianity during the jāhiliyya prepared the way for the later Islamic expansion. Manichaeism belongs unequivocally to the “periphery cultures of the Christian world” (Pogranicza chrześcijaństwa) as well as constituting a part of expanding Christianity in the Late Antique world. Manichaeism still holds many secrets, but at the same time their answers, as illustrated by this article. Hence, the gnostic element of Early Christianity is worthy of continued intensive study, something which unfortunately in Poland is still quite inadequate.

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2 Prace Filologiczne. Literaturoznawstwo

1 Prace Kulturoznawcze

1 Vox Patrum

1 Chudzik P.

1 Krysowski O.

1 Samsel K.

1 Scholz P. O.

1 Żmudziński M.

1 2017

3 2015

Nil Słowackiego

Rzeki w „Królu-Duchu”

Rola Nilu w kształtowaniu kultury starożytnego Egiptu

Misja i monastycyzm manichejski w dolinie Nilu i jego wpływ na tamtejsze chrześcijaństwo na przełomie III/IV wieku