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EN
The article focuses on the reflective-meditative poetry which the Slovak poet Andrej Sládkovič (1820 – 1872) wrote in the 1860s and early 1970s. His three psalmic adaptations (poems Žalm XLIV [Psalm XLIV], Žalm XXI [Psalm XXI] and Žalm III [Psalm III]) draw on biblical texts dealing with suffering, repentance, the passing of time and eternity. The three poems show the gradual change in the poet’s work – the restless revolutionary attitude changes into thankfulness for the victory and finally to the humble acceptance of life, submitting to God’s will the joyless state of the nation and the poet’s personal suffering. Sládkovič begins with a collective elegy, pleading on behalf of the whole nation, turning to the past and showing devotion and trust in God. In the royal psalm, he used climax and literary devices involving repetition. The final poem, an elegy of a theologian, is marked by the author’s return to the use of the Czech language and to the melodies from the Protestant hymnal Cithara sanctorum. The elegiac parts resonate with motives of negative emotional states and accusations of enemies. Each poem ends in the lyrical subject making sure he has been heard.
EN
The immediate connection between animals and humans became the basis for a long-lasting and highly structured relationship which also found its place in art and poetry. Slovak poetry uses animal elements with great intensity and variety taking into account a number of aspects: human dependency on nature as environment; the animal ancestry of humans on the one hand and exceptional qualities and faculties that distinguish humans from animals; the hierarchical ordering of the world based on the evolutionary progression leading to the superiority of the human. Examples from Slovak Christian-based spiritual poetry show that animal elements are most commonly used for defining the human character and for testing moral values. Less common, although still numerous, are poems with de-humanized depictions of people that reveal a possible crisis of an individual or of society. Spiritual poetry also reveals a hidden tension between the declared high value of nature and the inherent anthropocentrism of both art and Christian religion which outline clear hierarchies.
Slavia Orientalis
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2006
|
vol. 55
|
issue 4
469-484
EN
In this essay, the author analyses the religious aspects in the works of Küchelbecker. Küchelbecker's poems, some of which praise God, illustrate the evolution of the author's religious thinking. Most poems about God concerned religious holidays. These poems belong to Russian spiritual-religious literature of the 19th century. Some of the poems use elements of texts from the Bible and are akin to prayers.
EN
The present article reflects on spiritual themes in Catalan poetry at the end of the 19th century and the beginning of the 20th century, focusing especially on the works of the two major poets of the Catalan cultural renaissance, from its initial stages in the person of Jacint Verdaguer (1845-1902), to its pinnacle represented by Joan Maragall (1860-1911). Our comparative study analysis selected later poems by both writers, works of maturity dealing with man ś relationship to the world around him, his own earthly existence, and especially to God. These two poets address the dilemma between earthly and eternal life, urged by the persistent idea of inevitable death. Their different ways to communicate with God and solve this issue are determined by not only a general transformation of society ś mentality, but, as it becomes especially obvious, the diverging human personalities of the compared writers. The works of these two founding figures of modern Catalan poetry exemplify the changes in human experience as well as in literary expression and of the spiritual perception during the formative period of the modern Catalan nation.
EN
In the early 1930s, a group of young Catholic poets entered the Slovak literary scene with a new approach to the creation of poetry derived from mysticism. Poets Pavol Gašparovič Hlbina (1908 – 1977), Rudolf Dilong (1905 – 1986), and Ján Haranta (1909 – 1983) found encouragement in the works La Poésie pure ([Pure poetry], 1926) and Prière et Poésie (Prayer and Poetry, 1926) by Henri Bremond who proposed aesthetic instructions that should lead to absolute poetry. The paradoxes of mysticism and poetry, however, proved to be unachievable in poetic practice, even less so when blended with new avant-garde movements of poeticism and surrealism. The most notable approach to absolute poetry in the first half of the 20th century can be found in the work of Janko Silan (1914 – 1984), whose epic-dramatic poetry, self-referential character of verse, and natural-human pantheistic and panentheistic view of the world eventually surpassed poetic spontaneity, wordplay, and Freudian psychoanalytic method. The most radical attempt at absolute poetry came after 1989 with the work of Erik Jakub Groch (b. 1957), who, through depoeticisation, reaches the threshold between literature and mysticism, pursuing goals in both the literary and extra-literary space. An important aim of Groch's absolute poetry is an attempt to execute transfer from literary to actual epiphanies.
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