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Recenzja książki Jolanty Dygul, Metateatralność w dramaturgii Carla Goldoniego (Wydawnictwo Uniwersytetu Warszawskiego: Warszawa, 1912)

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Hernik-Spalińska J., Dygul J.
Pamiętnik Teatralny
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2016
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vol. 65
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issue 3(259)
199-208
EN
Metateatralność w dramaturgii Carla Goldoniego by Jolanta Dygul is a book about the life of touring theatre companies in Italy (with a special emphasis on Venice) in the 18th century and the social mechanisms connected with how they functioned. The metatheatrical plays by Carlo Goldoni, whose corpus—as the author points out—had developed in the Venetian period of his life and work, make up the book’s major subject matter. The book combines the aspects of methodology and history. In the Introduction, the author presents a proposal to categorise self-referential Italian plays of the 17th century in a structural model, borrowed from Georges Forestier’s monograph, where it has been devised for the purposes of studying the French dramaturgy of the same period. Further on, the author assumes, following Sławomir Świontek, that there are three kinds of ways in which metatheatricality manifests itself in theatre, and they correspond with particular ways in which Goldoni utilised self-referential theatrical forms, and thus, in turn, Dygul discusses in separate chapters the “prologues and compliments” commissioned by actors, “occasional pieces composed for the beginnings and ends of theatre seasons,” and the “comedies where he made problems of theatre a subject matter of his characters’ dialogues.” The first chapter describes the context “in which the comedy theatre reformer operated” in order to properly characterise the tasks “before the comedy playwright, a new profession at the time” and to “define the methods of working with actors that Goldoni had developed through his many years’ work at Venetian theatres.” The author devotes a whole chapter to a detailed study of The Comic Theatre which she treats as pivotal for the history of the stage as it concluded and summarised the period in which improvisation had ruled supreme and at the same time initiated a time of self-reflexion and identification of important issues and problems that had been haunting the companies. Thus, The Comic Theatre marked the beginning of a new era of more efficient organisation that also corresponded with an increased influence of the author on what was put on. The chapters about The Comic Theatre and L’Arkadia in Brenta as well as the passages describing how the companies vied for the audiences bring a lot of interesting information that concerns more than just metatheatrical strategy; they make us fully appreciate the fact that it is hard to imagine the early days of the theatre in Europe without the discourse exposing the mechanisms of its operation. In her book, Dygul presents the theatre that acted as a “celebrity” and could therefore spend so much of the performance time drawing attention to itself. The struggle for the viewer between competing companies—a phenomenon that the author lays a stress on—must have been something publicly known, widely commented upon and exciting for the numerous allusions and nuances of it to be easily comprehended and entertaining for the public. Such a strategy was beneficial for the artists because it made the relationship with the audiences more lively and dynamic, sustaining and fuelling popular interest in the theatre and enabling them to broach the important subject of the respectability of their professions, both the actors’ and playwrights’ alike. The influence exerted by the actors on Goldoni’s creative work constitutes the grounds for both the strategy studied by Dygul and for her own line of discourse. Much attention is also given to the study of the author-actor and author-spectator relations as well as to the circumstances in which the profession of the playwright emerged.
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Metateatralne elementy dramatów Witkacego

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Pawlak P.
Pamiętnik Teatralny
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2016
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vol. 65
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issue 3(259)
169-178
EN
Following in the footsteps of Alf Sjöberg and Krystyna Ruta-Rutkowska, the author of the article finds metatheatrical elements in the plays by Stanisław Ignacy Witkiewicz and by doing so casts doubt on the assertion made by Jan Błoński that it is inherent for characters of the Pure Form plays to be aware of their role playing. The article examines auto-commentaries and musings of the characters in Oni (‘They’) and Matka (The Mother) on the existential status of themselves and the world they inhabit. It seems that the attempts to escape their non-Euclidean spacetimes by the characters of Kurka wodna (The Water Hen) and Mątwa (The Cuttlefish) are a metatheatrical device, whereas the co-existence of the living and the dead and of reality and dream are not. Introduction of off-stage personages, spoken stage directions, or the use of tables or banners bringing to mind medieval mansion banners as parts of stage setting can be considered metatheatrical elements. Witkacy uses the motifs of theatrum mundi and a play within a play on numerous occasions, and he bravely applies the old-fashioned partes minores in the construction of his plays. The following may serve as good examples: Maciej Korbowa i Bellatrix (Maciej Korbowa and Bellatrix), Nowe Wyzwolenie (The New Deliverance), Tumor Mózgowicz (Tumor Brainiowicz). The Second Apprentice in Szewcy (‘The Cobblers’) turns out to be an intertextual medium, and Bezimienne dzieło (The Anonymous Work) is a warning against bioengineering, being a central motif of Gyubal Wahazar as well. When Witkacy’s characters usurp the power of the author of the text whose part they are, the readers and audiences are faced with a serious hermeneutic dilemma.
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„Zabawa złożona ze wszystkich, jakich teatr dostarczyć może”. Les Amants magnifiques – Miłość wspaniała

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Kencki P.
Pamiętnik Teatralny
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2016
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vol. 65
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issue 3(259)
25-44
EN
We present an edition of Molière’s Les Amants magnifique as rendered in Polish by Duchess Franciszka Urszula Radziwiłłowa. The manuscript version of the paraphrase is titled Miłość wspaniała, whereas the eighteenth-century printed editions bear the title Przejźrzane nie mija. As the drama employs a play within a play device, the introduction to the edition discusses some issues regarding the phenomenon of metatheatricality. First of all, it presents some key proposals of understanding it, going back to the classifications advanced by Tadeusz Kowzan and the system devised by Sławomir Świątek on the basis of a theory of communication. The editor has thought it pertinent to advance his own proposition of tackling metatheatre that will enable us to analyse the phenomenon not only in reference to drama alone, but also in reference to theatrical performances. Starting with the assumption that the theatre performance is an artificial reality where there is an innate tension between reality and the imaginary convention, he distinguishes four aspects that pertain to metatheatricality. They are as follows: separation of a play within the play from the performance as a whole; transgression consisting in playing with the limits of the spectacle; two-way identification of the actor and the character being portrayed; and finally, absorption of the macrocosm of the world into the microcosm of the spectacle. Thus, the present publication of the text by Molière in Radziwiłłowa’s translation and adaptation gives us a chance to analyse the play itself as well as its 1749 performance at Nieśwież, where the Radziwiłłs had their private court theatre. Deployment of the above-mentioned conceptual tools enables us to better understand the purpose for which the Duchess utilised the metatheatrical devices proffered by Molière. It turns out that they were used to present the reality as being a kind of theatrum vitae humanae, on the stage of which the man is being tested. And although his progress is frustrated by various illusions and traps set up by others, by holding on to his virtue (to love, in particular) he is nonetheless able to act in accordance with his destiny, governed by Divine Providence.
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„Nie można obejść się bez teatru”. O poziomach metateatralności w Mewie Antona Czechowa

80%
Hasiuk M.
Pamiętnik Teatralny
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2016
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vol. 65
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issue 3(259)
151-168
EN
The Seagull (1896) holds a special place in the oeuvre of Anton Chekhov for the richness of metatheatrical devices deployed in it. It is the only drama by the playwright where one can find all the kinds of metatheatricality distinguished by Sławomir Świontek. It may be worth to add a fourth kind that manifests itself at the level of composition of the dramatic form and has been defined as “a play with genres” (Ewa Partyga) or “quoting of structures” (Danuta Danek). The present study of kinds of metatheatricality reveals Chekhov’s emphasis on the multitude of ways in which the audience can play a creative part in the theatre experience. The dramatist vindicates some elements hitherto considered to be secondary, passive, and weak. At the same time, Chekhov uses the image of the theatre of everyday life in order to expose the inner workings of society’s oppression that crushes its most sensitive individuals. This situation becomes a mirror for the processes going on within the self (as conceived of by the Dialogical Self Theory by Hubert Hermans). The disfunctionality of the world presented in the drama indicates fractures within the human psyche, where weaker personal positions must be suppressed or eradicated. The aim of the metatheatrical devices utilised in The Seagull is to construct a multi-level representation of reality and to display the multitude and changeability of personal perspectives on the reality, which illuminate one another. Out of this multitude of points of view and diversity of personal voices, Chekhov constructs a thoroughly modern representation of the world, whose governing principle combines dialogicality and theatricality.
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Efekt zwierciadła. W poszukiwaniu widza Calderonowskiego theatrum mundi

80%
Baczńska B.
Pamiętnik Teatralny
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2016
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vol. 65
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issue 3(259)
81-102
EN
The article focuses on the theatrum mundi metaphor in Calderón, viewed in the context of the debate concerning the metatheatrical dimension of his plays. It discusses studies on the subject preceding the metatheatre theory by Lionel Abel (Ernst R. Curtius, Walter Benjamin, Jean Jacquot), as well as the ensuing debate on metatheatre among Spanish Golden Age scholars and its implications for the comedia research (Henryk Ziomek, Catherine Larson, Thomas A. O’Connor, F. P. Casa, Urszula Aszyk, Katarzyna Mroczkowska-Brand, Jonathan Thacker, Graciela Balestrino, Kasia Lech). Sławomir Świontek’s concept of metatheatre is applied to analyse La vida es sueño and El gran teatro del mundo, and both are shown to be paradigmatic and exemplary metatheatre plays. The author discusses the meta-enunciative properties of dramatic dialogue and its metatheatrical cues in Calderón and underscores the importance of the mise en abyme effect implied by the distinctly self-reflexive qualities of the plays. The use of metatheatrical devices is studied throughout the playwright’s work, in the comedia (La vida es sueño and Amor, honor y poder), auto sacramental (El gran teatro del mundo and La protestación de la fe), as well as entremés (El toreador), and mojiganga (Mundinovo, Las visiones de la muerte). The resulting metatheatrical quality, achieved through Calderón’s targeting on the spectator-actor and reality-fiction relations, lets the audience look into the mirror of theatre to see infinitely reproducing reflexions of themselves, viz. the theatre of the world.
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Metafizyka jako metateatralność? Do Damaszku I Augusta Strindberga

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Sokół L.
Pamiętnik Teatralny
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2016
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vol. 65
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issue 3(259)
135-150
EN
For a few decades now, various interpretations and readings of the To Damascus dramatic trilogy by Strindberg have been focusing either on the whole work or just on its first part; in this case, I side with the latter tactic. Firstly, I assume as obvious, though, at the same time, as profound and well argued, the proposition advanced by Egil Törnquist that the trilogy is a religious and metaphysical text as well. The character of the Invisible One (Den Osynlige), who is an imaginary representation of God, is essential for this line of thought, and for me, too, the character not making an appearance on stage is of paramount importance. I use the term “metaphysics” in its most widespread and predominant sense of the general theory of being, yet I reserve the right to make use of the specific sense described by the French philosopher Frédéric Nef, an author of a 2004 book on metaphysics, who writes under the entry for metaphysica specialis as follows: “it is divided into rational psychology, rational cosmology, and rational theology, which is a study of kinds of being (psychic, cosmic, divine).” Törnquist locates the metaphysical problematics in the characters of the drama, and his method might be described a “metaphysics through reference to topos, or better yet: topoi.” As we know, Strindberg projected the psyche and emotional distress of his protagonists, which usually meant also: his own, onto such personages as: Saul (Paul), Cain, Lucifer, the old-Scandinavian god Loki, the devil, Adam, Jacob wrestling with the angel (God), and so on. Events, clearly, are important as well, like the Jacob’s wrestling just mentioned as well as the story of the temptation and fall of man, which is probably dealt with in most detail in the first part of the drama, etc. Törnquist usually refers to rich scholarship on the drama and to his own, usually very incisive, intuitions. My task is, therefore, not to delineate yet another path through the myriad of Biblical topoi that are present in the Western culture. I am, on the other hand, preoccupied with the presence of metaphysics in the world presented in the drama, with the way it makes its appearance—through a kind of invasion or aggression. Perhaps the most evocative and violent example of this is what happens at the end of Scene 1, on a street corner, in Act I. Strange things are happening, indeed, things radically contrary to reason, that fill with utter terror the characters deemed to be real and sound of mind. What they are experiencing is something called mysterium tremendum and mysterium fascinans. In my conclusion, I go back to the issue of metatheatricality as elaborated by Tadeusz Kowzan in Théâtre miroir. Métathéâtre de l’Antiquité au XXI-ème siècle (2006) and express the opinion that metaphysics in drama and theatre may appear as metatheatricality. Am I right?
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Bocian Nachmana. O dramatopisarstwie Hanocha Lewina

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Winch A.
Pamiętnik Teatralny
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2016
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vol. 65
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issue 3(259)
179-198
EN
The article discusses the work of the Israeli playwright setting it side by side with the thought of the Jewish theologian Joshua Abraham Heschel as expressed in two of his books: Man Is Not Alone, and God in Search of Man. The two books define the poles of Levin’s existential struggles. The protagonists of the plays examined in this essay, i.e. of Krum (1975), Job’s Passion (1981), and Dreaming Child (1993), drift in a metaphysical vacuum. They try to get some fulcrum, but since they are in vacuum, their attempts are absurd. This is not the kind of the absurd that Albert Camus meant. Endorsing it does not lend Levin’s characters any dignity; it does not liberate them; on the contrary, it humiliates them and makes them feel awkward. The reference to Heschel’s writings here is not accidental. Levin’s father came from a Hasidic family and raised his son as the orthodox Jewish beliefs dictated. Thus, the image of Jewish religiosity reflected in Heschel’s philosophy was something very familiar to Levin, something that he had to take a position on. The fact that it was a position of rejection does not diminish the importance of religious faith, God and His covenant with man for the dramatic work of the author. On the contrary, it makes it one of the paramount problems that Levin and characters of his plays have to come to terms with. For Estragon and Vladimir from Samuel Beckett’s masterpiece the prolonged waiting for an absent Godot was no trifle either. Hanoch Levin is often seen as a continuator of the theatre of the Absurd. It would be impossible to fully grasp the meaning of this continuation without referring to its religious context.
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Komedie Goldoniego w polskim oświeceniu. Aspekty metateatralne

80%
Łukaszewicz J.
Pamiętnik Teatralny
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2016
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vol. 65
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issue 3(259)
103-116
EN
More than a few plays by Carlo Goldoni have metatheatrical qualities. The article probes the presence of play within a play and self-reflexivity in five surviving eighteenth-century Polish translations of Goldoni’s comedies and compares them with the Italian and French originals: La moglie saggia (1752; Żona poczciwa, 1766), La vedova scaltra (1748; Panna rozumna, 1774), L’avvocato veneziano (1749/1750; Mecenas poczciwy, 1779), L’amante militare (1751; Miłość żołnierska, 1781), and Le Bourru bienfaisant (1771; Dziwak dobroczynny, 1785). Close examination reveals that the Polish versions employ theatre-related vocabulary less frequently than it can be seen in the original plays; on the other hand, however, the Polish translators have a marked tendency to mention the title of the comedy in the concluding lines of the play, which is a basic form of jeu de miroirs. The translators of La moglie saggia and L’avvocato veneziano who, in keeping with the idea of domesticating adaptation advocated by the Enlightenment, stripped Goldoni’s plays of virtually all culturally foreign elements diminished the aspects related to the commedia dell’arte tradition as well. Only Marianna Maliszewska retained the names of stock characters associated with commedia dell’arte in her Miłość żołnierska, where she even laid stress on the metatheatrical qualities of the scenes with Trufaldyn (Arlecchino). The translators reduced the role of some metatheatrical motifs, but they kept intact all the scenes deploying the play-within-a-play device in Żona poczciwa, Miłość żołnierska, and Panna rozumna. The last of those, being the most metatheatrical of Goldoni’s plays rendered in Polish by the Enlighteners, bears evidence of some adaptive devices meant to compensate for the loss of a plausible context for the metatheatrical effects that had been provided in the original by the Venetian carnival and the tradition of dell’arte, inevitably lost as a consequence of replacing the original setting with a Polish one.
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Metateatralne finały Ibsena

80%
Partyga E.
Pamiętnik Teatralny
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2016
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vol. 65
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issue 3(259)
117-134
EN
The article brings a comparative reading of the finales of three dramas by Henrik Ibsen: Rosmersholm (1886), Hedda Gabler (1890), and The Master Builder (1892). The metatheatrical techniques used by the dramatist in these three final scenes serve to problematize the situation of the spectators and the audience with their varied interpretative strategies. Death of the characters is presented in a metatheatrical frame that is constructed a little differently in each drama. The metatheatrical devices complement one another in order to underscore the power of perceptual schemas, to demonstrate the way they operate, and to suggest ways of undermining them. Ibsen does not, however, try to favour one interpretative strategy over any other; he encourages the audiences to take personal responsibility for the meaning of what they see. In all the plays under discussion, the scene of a play within a play involves an instance of repetition. For this reason, the proposed reading makes use of Kierkegaard’s concept of repetition, which enables one to comprehend the theatre as a place of expanding consciousness. Ibsen’s metatheatrical motifs reinforce this function of theatre, yet they also help us understand that both the meaning of a theatrical work or event and the process of its reception involve Kierkegaard’s dialectics of paradox.
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El uso de las formas del teatro en el teatro en Los cuernos de don Friolera de Valle-Inclán

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Szejko N.
Estudios Hispánicos
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2012
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vol. 20
39 - 45
EN
The purpose of this work is to present different aspects of metatheatrical theory and compare it with its presentation in Los cuernos de don Friolera by Valle-Inclán. This involves not only the explicit illustration of the theatre in the theatre notion, but also the intertextual relationships established between the work of Valle-Inclán and the traditional Spanish drama. The parodic and critical view of the Galician writer on the aspects of honour and its representation in the literature is the cardinal point in the deconstruction of the mythic word of the past where its value could not be underestimated. As a result, Los cuernos de don Friolera are the perfect example of the metatheatre because of the introduction of structural parts which involve the representation itself and the group of explicit and implicit allusions to the literary and cultural aspects of the past generations.
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Pirandello a Breslavia

70%
La Rosa G.
Italica Wratislaviensia
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2014
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issue 5
235-254
EN
The aim of the article is to outline the presence of Luigi Pirandello in Wrocław. After a brief overview of his critical reception in Poland after the First World War, the essay focuses on the three performances that took place in Wrocław after the Second World War. For each performance, the theatre program and the critical reviews are analyzed. The article attempts to show how Pirandello, after his rare appearance, disappeared from the theatre scene in Wrocław.
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Ifigenia w Taurydzie Eurypidesa: poetyka traumy, estetyka horroru i katharsis na scenie

41%
Pypłacz J.
Biuletyn Biblioteki Jagiellońskiej
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2019-2020
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vol. 69-70
5-15
EN
Euripides’ tragedy Iphigenia in Tauris is an interesting combination of something that today’s theatre-goers would describe as being a classic horror play based on the motif of a childhood trauma (on the one hand) and – on the other hand – a cleverly designed metatheatrical study of how the mechanism of (Greek) tragedy really works. The terrifying, cruel and murder-obsessed Iphigenia is at one and the same time a wronged, unhappy child imprisoned in the body of a grown woman. She struggles with her pain by re-enacting her own unaccomplished murder in a sinister „theatre within a theatre”, i.e. in the temple of Arthemis, where – among macabre decorations made from remnants of the bodies of those Greek sailors that she has slain so far – she ritually kills any further newcomers from her homeland. An unexpected visit by her brother Orestes proves to be an effective remedy for Iphigenia’s distress. In this play, Euripides not only enables his audience to achieve catharsis, but also – through metatheatrical means – shows us exactly how a human mind is purged of dangerous emotions: as soon as Iphigenia stops concentrating on her own pain and starts to sympathize with Orestes, her mind is cured, and she is restored to a state of happiness. At the same time, the audience – who sympathize wih the characters – also feel a sense of relief. Iphigenia in Thauris is therefore a play within a play that shows us how a good tragedy works.
PL
Ifigenia w Taurydzie Eurypidesa w interesujący sposób łączy w sobie to, co dzisiejsi odbiorcy opisaliby jako klasyczną grozę opartą na motywie traumy z dzieciństwa (z jednej strony) oraz inteligentną, metateatralną analizę działania mechanizmu (greckiej) tragedii. Okrutna, mściwa bohaterka owej sztuki jest zarazem skrzywdzonym, nieszczęśliwym dzieckiem uwięzionym w ciele dorosłej kobiety. Walczy z dręczącymi ją wspomnieniami w specyficzny sposób, w nieskończoność inscenizując scenę własnej śmierci z rąk rodzonego ojca, Agamemnona. Świątynia w kraju Taurów służy jej jako osobliwy „teatr w teatrze”, gdzie – wśród makabrycznych dekoracji wykonanych ze szczątków ciał greckich żeglarzy – dręczona wspomnieniami dziewczyna rytualnie zabija kolejnych przybyszów ze swej ojczyzny. Nieoczekiwana wizyta brata, Orestesa, okazuje się skutecznym lekarstwem na owo niekończące się cierpienie Ifigenii. W sztuce tej Eurypides nie tylko umożliwia odbiorcom osiągnięcie katharsis, lecz także – za pomocą środków metateatralnych – pokazuje im dokładnie, na czym owa katharsis polega; w jaki sposób ludzki umysł oczyszcza się ze szkodliwych emocji. Gdy tylko Ifigenia przestaje koncentrować się na własnym cierpieniu i przenosi swą uwagę na podobnie jak ona sama udręczonego Orestesa, odzyskuje utraconą równowagę umysłu. Jednocześnie publiczność – która, naturalnie, solidaryzuje się z bohaterami – także odczuwa ulgę. Ifigenia w Taurydzie jest więc „sztuką w sztuce”, która pokazuje, jak funkcjonuje dobrze skonstruowana tragedia.
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Cicha wiedza Hippolity – Sen nocy letniej w lekturze René Girarda

41%
Wielechowska K.
Roczniki Kulturoznawcze
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2013
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vol. 4
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issue 2
097-122
EN
The article centres upon the phenomenon of mimetic desire which, as Rene Girard observes, is responsible for generating violence in the cultural and social sphere. In Girard’s view, William Shakespeare saw and documented the correlation between mimesis and violence, which makes his dramatic œuvre an essentially important text of culture. And A Midsummer Night’s Dream in particular is granted special attention; Girard clearly suggests that it should be an obligatory reading for all modern anthropologists. The article concerns an analysis of Girard’s revelatory reading of the play. It appears that the mimetic process is the thematic and constructional axis of dramatic events; furthermore, it is manifested in numerous transfigurations ultimately leading to violence and myth-creative hallucination. By creating the horizon of interpretation of A Midsummer Night’s Dream, the mimetic theory reveals also a demystifying power of the comedy. At the same time, it open a new perspective of the meta-theatrical level analysis of Shakespeare’s play.
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