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Cyprian Norwid – Peter Gehrisch, Über die Freiheit des Wortes (Rzecz o wolności słowa)

100%
van Nieukerken A.
Studia Norwidiana
|
2016
|
vol. 34 English Version
250-278
EN
This article is a critical appraisal of the recent German publication entitled Über die Freiheit des Wortes, which is a German translation of the well-known Norwid's poetic treatise On the freedom of the Word, also including some other translations of his poetic works, e.g. Fatum, W Weronie [In Verona], Bema pamięci żałobny-rapsod [A funeral rhapsody in memory of General Bem], Ironia [Irony] or Fortepian Szopena [Chopin’s Grand Piano]. Yet, preeminent in the volume is the title treatise in verse, if not for the fact that the volume offers the first ever German rendition of this work. According to the author of the article, the translator Peter Gehrisch sometimes happens to fall into interpretation traps that Norwid’s texts are full of: semantic convolutions, phraseological ambiguities or – above all – stylistic and syntactic complications. Another limitation that is evident in the German rendition is that Gehrisch strove very much to preserve in his version the original versed form of the treatise. The result is not always optimal if one considers the senses of the particular phrases or larger fragments.
2

Cyprian Norwid – Peter Gehrisch, Über die Freiheit des Wortes (Rzecz o wolności słowa)

100%
van Nieukerken A.
Studia Norwidiana
|
2016
|
vol. 34
248-277
EN
This article is a critical appraisal of the recent German publication entitled Über die Freiheit des Wortes, which is a German translation of the well-known Norwid's poetic treatise On the freedom of the Word, also including some other translations of his poetic works, e.g. Fatum, W Weronie [In Verona], Bema pamięci żałobny-rapsod [A funeral rhapsody in memory of General Bem], Ironia [Irony] or Fortepian Szopena [Chopin’s Grand Piano]. Yet, preeminent in the volume is the title treatise in verse, if not for the fact that the volume offers the first ever German rendition of this work. According to the author of the article, the translator Peter Gehrisch sometimes happens to fall into interpretation traps that Norwid’s texts are full of: semantic convolutions, phraseological ambiguities or – above all – stylistic and syntactic complications. Another limitation that is evident in the German rendition is that Gehrisch strove very much to preserve in his version the original versed form of the treatise. The result is not always optimal if one considers the senses of the particular phrases or larger fragments.
3
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Wobec mozaiki zalet i wad

100%
Abriszewska P.
Studia Norwidiana
|
2013
|
vol. 31
207-215
EN
The article is both an appraisal of Henryk Siewierski’s interpretations contained in the volume Architektura słowa i inne szkice o Norwidzie (Architecture of the Word and Other Sketches on Norwid), and a debate with them. The aim of the text is a detailed analysis of particular studies by Siewierski: pointing to their faults and advantages. Another equally important plan is an attempt at answering the question about topicality, or about a possibility to use the readings of Norwid’s works that Siewierski offers in a modern Norwidian discourse.
4
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The eagle from Rzecz o wolności słowa

80%
Chlebowski P.
Studia Norwidiana
|
2019
|
vol. 37 English Version
199-214
EN
The article attempts at explaining the motif of the eagle which appears in the final Song XIV in the poem Rzecz o wolności słowa. Previous scholars have unambiguously associated this symbolic vision with the apocalypse and with the figure of St John. The reading of Volney’s Travels through Syria and Egypt, supported by the source description of Palmyra’s ruins from Robert Wood’s The Ruines of Palmyra, otherwise Tedmor, in the Desert (1753), points rather to an archaeological source of Norwid’s imagery – the image of the ruins of the Palmyrene Temple of the Sun (Baal).
5

Orzeł z Rzeczy o wolności słowa

80%
Chlebowski P.
Studia Norwidiana
|
2019
|
vol. 37
201-216
PL
Artykuł przynosi próbę wyjaśnienia motywu orła, który pojawia się w finalnej XIV pieśni poematu Rzeczy o wolności słowa. Dotąd w literaturze przedmiotu tę symboliczną wizję łączono jednoznacznie z apokalipsą oraz z postacią św. Jana. Lektura Volney’owskiej Podróży do Syrii i Egiptu, wspartej źródłowym dla niej opisem ruin Palmiry z dzieła Roberta Wooda The Ruines of Palmyra otherwise Tedmor in the Desert (1753), wskazuje raczej na archeologiczne źródło Norwidowskiego obrazowania: obraz ruin palmireńskiej Świątyni Słońca (Baala).
EN
The article attempts at explaining the motif of the eagle which appears in the final Song XIV in the poem Rzecz o wolności słowa. Previous scholars have unambiguously associated this symbolic vision with the apocalypse and with the figure of St John. The reading of Volney’s Travels through Syria and Egypt, supported by the source description of Palmyra’s ruins from Robert Wood’s The Ruines of Palmyra, otherwise Tedmor, in the Desert (1753), points rather to an archaeological source of Norwid’s imagery – the image of the ruins of the Palmyrene Temple of the Sun (Baal).
6

Norwidowska reinterpretacja mitu prometejskiego

51%
Kołbukowski M.
Studia Norwidiana
|
2015
|
vol. 33
77-108
EN
The author’s aim is to reflect on one of the rudimentary myths constituting the European identity, that is the Promethean myth, and on its interpretation present in Norwid’s works. Kłobukowski states that the author of Promethidion interprets the story of the good Titan in a way that is different from that in which most poets of the 19th century Europe interpreted it, that is by referring to ancient sources of the myth in works by Hesiod, and not by Aeschylus; and that this interpretation has a character of a manifesto. At the same time Norwid, interpreting the story of Prometheus, enters a polemic with Western Romantics as well as with Mickiewicz and the poetic anthropology present in the main current of Romanticism, that was first of all based on such features as rebellion, autonomy of an individual, self-determination, or self-deification. The poet suggests a different vision of human subjectivity; he Christianizes the myth, at the same time doing the work of a comparatist and an anthropologist – comparing the figure of the Titan and the Biblical Adam (Promethidion), suggesting that it is not rebellion, but work is man’s true vocation. Norwid also interprets the phenomenon of the language and its history in the context of the Promethean myth, which he perceives as a myth of the fall (On Freedom of Speech). Kłobukowski also analyzes one of the most important mythemes from the story of Prometheus – that of sacrifice, that, according to Western Romantics, was connected with creating an individualist “I”. Norwid interprets the meaning of sacrifice in a different way – namely, as a phenomenon showing the fullness of humanity and acceptance of the imperfection of the human condition.
7
Publication available in full text mode
Content available

Norwidowska reinterpretacja mitu prometejskiego

51%
Kłobukowski M.
Studia Norwidiana
|
2015
|
vol. 33
77-108
EN
The author’s aim is to reflect on one of the rudimentary myths constituting the European identity, that is the Promethean myth, and on its interpretation present in Norwid’s works. Kłobukowski states that the author of Promethidion interprets the story of the good Titan in a way that is different from that in which most poets of the 19th century Europe interpreted it, that is by referring to ancient sources of the myth in works by Hesiod, and not by Aeschylus; and that this interpretation has a character of a manifesto. At the same time Norwid, interpreting the story of Prometheus, enters a polemic with Western Romantics as well as with Mickiewicz and the poetic anthropology present in the main current of Romanticism, that was first of all based on such features as rebellion, autonomy of an individual, self-determination, or self-deification. The poet suggests a different vision of human subjectivity; he Christianizes the myth, at the same time doing the work of a comparatist and an anthropologist – comparing the figure of the Titan and the Biblical Adam (Promethidion), suggesting that it is not rebellion, but work is man’s true vocation. Norwid also interprets the phenomenon of the language and its history in the context of the Promethean myth, which he perceives as a myth of the fall (On Freedom of Speech). Kłobukowski also analyzes one of the most important mythemes from the story of Prometheus – that of sacrifice, that, according to Western Romantics, was connected with creating an individualist “I”. Norwid interprets the meaning of sacrifice in a different way – namely, as a phenomenon showing the fullness of humanity and acceptance of the imperfection of the human condition.
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