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Ocalony, bo z nim wieczne i boskie zdziwienie. Epilog burzliwego romansu wieszczów w kontekście teorii wpływu Harolda Blooma

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Bućko- Żmuda P.
Postscriptum Polonistyczne
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2011
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issue 1(7)
247-255
EN
The article is an attempt to sum up Czesław Miłosz’s complicated relation with Adam Mickiewicz. The aim of the text is to outline Miłosz’s revisionary process and to focus on its last period called apophrades. The anxiety of influence and the anxiety of cultural empti-ness, which he prophesied, seem to be especially intriguing aspects of Miłosz’s literary heritage.
2
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O zbawieniu (z Wierszy ostatnich Czesława Miłosza)

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Bernacki M.
Postscriptum Polonistyczne
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2011
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issue 1(7)
257-273
EN
The article is dedicated to detailed analyzing and interpreting the Miłosz’s poem O zbawieniu [On salvation]. This poem was most probably written two years before Miłosz’s death and was located at the end of the volume Last Poems (2006). The author confronts “the last poem” of Miłosz with Mickiewicz’s “the cry poem” written in Lausanne (“wiersz płacz” as Przyboś called it): “I shed pure tears, countless tears…”. Both poems – though representing different genres – (Mickiewicz’s poem is a model example of immediate lyrical confession; Miłosz’s poem has a form of poetic minitreaty) express related ideas through similar fig-ures such as: repetition, enumeration, synecdoche, ellipse. Both texts can be related not only because of the similarities in composition and structure, but also because of their catharsis- aimed character. Mickiewicz achieves purification through tears shed over his life and humble acceptance of the fact that a project formed in his youth resulted in a disaster in his manhood. Miłosz presents the state of liberating salvation as a result of the peaceful and lighted with non-of-this-world gleam contemplation of the difficult truth concerning the necessity of giving up all the earthly things. Both “last poems” of the great poets can be regarded as the masterpieces of a lyric of vanitas. Their main aim can be described as an attempt to confront the mystery of eschatological dimension of human existence.
3
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Dialog Miłosza z Mickiewiczem

100%
Delaperrière M.
Postscriptum Polonistyczne
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2011
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issue 1(7)
233-246
EN
The author asserts that a dialogue between Miłosz and Mickiewicz sheds light not only on the great Polish Romantic, and even Polish Romanticism as such, but also on the personality of the author of The Land of Ulro. It is a difficult and full of contradictions dialogue, that used to be interpreted in relation to the uneasy history of the 20th century. The author of the article does not attempt to weaken the role of historical events in Miłosz’s spiritual evolution; she underlines, however, such aspects of his dialogue with Mickiewicz that reveal the deepest similarities and are not subjected to changeable interests. That is how Miłosz’s hesitations can be understood, as his disputes with Mickiewicz are time-bound, but both poets meet also in timeless sphere.
4
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Tropem myśliwego. Echa Mickiewiczowskie w poezji Czesława Miłosza (i nie tylko)

88%
Heuckelom van K.
Postscriptum Polonistyczne
|
2011
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issue 1(7)
213-232
EN
It is a truism that the work of Adam Mickiewicz occupies a central place in Czesław Miłosz’s literary universe. The present paper seeks to investigate one particular Mickiewiczian micro- element that strikingly often recurs in Miłosz’s writings, namely the so-called “kernel” of the Lithuanian forests (jądro gęstwiny). Significantly, while wilderness areas such as woods and forests have always filled the human imagination with awe and fear, Miłosz has turned the Lithuanian “thicket” into one of the cornerstones of his poetic topography, investing its mysterious “kernel” with epiphanic and eschatological potential. Partially medi-ated by some of his other childhood readings Lato leśnych ludzi (The Forest People’s Summer) by Zofia Rodziewiczówna, Na tropie przyrody (On the Trail of Nature) and W puszczy (In the Wood) by Włodzimierz Korsak, Nasz las i jego mieszkańcy (Our Forest and Its Inhabitants) by Bohdan Dyakowski and Soból i panna (The Sable and the Girl) by Józef Weyssenhoff), Miłosz’s mythol-ogization (if not sacralization) of the wildland spaces of his childhood might be said to add a particular (pagan and gendered) twist to the traditional repertory of Christian (u)topography, in particular its rural and urban manifestations (the Garden of Eden and Heavenly Jerusa-lem).
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