Focusing on year 1876, the author portrays Norwid being pushed to the margin of the poetic society and at the edge of poverty, who in desperation decides to leave Paris and travel to Italy. Various personal fiascos result to be obstacles and the poet ends up in a shelter. Despite the impediments Italy is still the land of jovial youth and remains the mythical universe for artists, embodiment of completeness, harmony and health. This state of mind made it possible for the creation of two of the most brilliant Polish novels of the second half of the XIX century: Lord Singelworth’s Secret and Ad leones!
Taking into account the educational, didactical image of Cyprian Norwid, the author underlines that the cultural transformations which took place after 1989, led to a crisis of the paradigm of Romanticism in Poland and revealed incorrectness of the historical and literary classification of the poet as a romantic poet. By indicating that the work of the author of Chwile myśli goes, for reasons of definition, beyond romanticism (lack of orientalism, egotistic individualism, naturist regionalism, exalted patriotism, pact with the devil), the author treats modernism as tradition, in which the Norwid’s precursory work of the mature period may be included. Bearing in mind that the work of our poet was developed in France (starting from 1849) in the conditions of nascent modernism (from The Flowers of Evil by Baudelaire), the author indicates the fact of Norwid’s interest in culture (and a man of culture), and also indicates the intellectualism, the poetics of silence, polymorphism of the speaking subject, the avant-garde language and the created interpretation theory as features of artistic work, which make Norwid the modern poet.
PL
Mając na uwadze szkolny, dydaktyczny wizerunek Cypriana Norwida, autor zaznacza, że przemiany kulturowe, jakie nastąpiły po 1989 roku, doprowadziły do kryzysu paradygmatu romantycznego w Polsce i obnażyły nietrafność historycznoliterackiego zaszeregowania poety jako romantyka. Pokazując, że dzieło autora Chwili myśliwychodzi, z przyczyn definicyjnych, poza romantyzm (brak orientalizmu, egotycznego indywidualizmu, naturystycznego regionalizmu, egzaltowanego patriotyzmu, pachtu z diabłem), traktuje modernizm jako tradycję, w obrębie której prekursorskie dzieło Norwida okresu dojrzałego pozwala się zawrzeć. Uwzględniając, że dzieło naszego poety powstawało we Francji (od 1849) w warunkach rodzącego się modernizmu (od Kwiatów zła Baudelaire’a), autor wskazuje na fakt zainteresowania Norwida kulturą (i człowiekiem kulturowym), jak również na intelektualizm, poetykę milczenia, wielopostaciowość podmiotu mówiącego, awangardowy język oraz wykreowaną teorię interpretacji jako cechy dzieła artystycznego, które czynią z Norwida poetę nowoczesnego.
The polemical article addresses and questions the findings and determinations given by Zamącińska, who treats Norwid’s poetry as heavily marked emotionally which, according to the literary researcher and scholar, is decisive in assigning the poet to the generation of Romantics. Questioning the arguments given by Zamącińska, the present author points at a considerable decrease in individualism and direct expression in the writings of Norwid in favour of the so-called “quidamization”, i.e. a forming process of underdetermined man and “one of the may”. Concurrently, emotions find their way to the poetical image co-created by the description in which general notions constitute a substantial component. The poetics of conditionality, sensitivity to the changeability of the world and the momentous character of reality, and at the same time sensitivity to light, sphericity and multicolourness of poetical space are decisive in attributing the artistic workshop of Norwid to the aesthetics of the second half of the nineteenth century.
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