And again the voice he has heard before rings
above his head: "Thou composest a drama.
above his head: "Thou composest a drama.
Poland - 1919 - Krasinski - Anonymous Poet of Poland
That such a man
will gain the day over Henryk is self-evident. His
triumph is doubly assured from the character of their
respective followers. Henryk's party consists of mere
inert decadents, whereas the revolutionaries have be-
hind them the strength of rage and ferocity. But in
Krasinski's system the heart is the creative and life-
giving power of humanity. Without it, the mind can
only bring forth inefficiency and destruction. There-
fore like Henryk, Pankracy has neither faith nor fire.
The grandeur of a noble ideal and its wholehearted
service is looked for in vain from The Undivine Comedy.
Were it there the play would be false to its name and
intention. This is in part the explanation of Pankracy's
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? The Undivine Comedy
secret moments of vacillation: but also, as Mickiewicz
remarks, how many great leaders have not known
doubt of their own cause at given instants1!
The prologue to the third part, the least happy of
the four prologues, gives a sketch of the revolutionary
camp and a short description of the person of Pankracy,
of his icy face and his strange magnetism over his
followers. Here we see too one of his Jewish ad-
herents. These, in reality, are only biding their time
to turn with fury against their new masters. When the
third part begins, the bloody work of Pankracy's camp
is in full swing. Certain of these scenes are based on
those of the French Revolution. This part of the drama
has also for a foundation Krasinski's ideas on the logical
conclusions of Saint-Simonism. Knives are being
sharpened for the massacre of the nobles, cords prepared
by which they shall swing on the gallows. Pankracy
has despatched a Jew to treat with Henryk for a secret
interview. Leonard, the youth who alone of all the
personages in The Undivine Comedy is possessed of
true ardour, brutal as it is in its manifestations, enters
Pankracy's tent and reproaches him with his inaction.
What is the use of these half measures, these negotiations?
When I swore to admire you and to listen to you it was because
I held you for the hero of latter times, for the eagle flying
straight at his aim, for the man staking himself and all his on
one card.
Pankracy. Silence, boy.
Leonard. All are ready. The Jews have forged weapons
and woven cords. The crowds are shouting and calling for the
command. Give the command, and it will run like a spark, like
lightning, and change into flame and pass into a thunderbolt.
Pankracy. The blood is mounting to your head. It is the
consequence of your age, and you do not know how to cope
with it, and you call it enthusiasm.
1 A. Mickiewicz, Les Slaves.
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? 118 The Anonymous Poet of Poland
Leonard. The feeble aristocracy have shut themselves up in
the Trinity, and are awaiting our arrival like the knife of the
guillotine. Forward without delay, and have done with them!
Pankracy. It is all the same. They have lost their physical
strength in pleasures, their mental strength in sloth. To-
morrow, or the day after to-morrow, they must perish.
Leonard. Of whom are you afraid? Who is keeping you back?
Pankracy. No one. Only my will.
Leonard. You are betraying us.
Pankracy. Like a refrain in a song, so treason comes in at
the end of every speech of yours. Don't shout, because if any-
one overheard us--
Leonard. No spies are here, and what if they were?
Pankracy. Nothing--only five balls in your breast, because
you dared to raise your voice one note higher in my presence.
Believe me. Be at peace.
Leonard. I confess I was carried away: but I am not afraid
of the penalty. If my death can serve as an example, and
add strength and weight to our cause, command it.
Pankracy. You are full of life, full of hope, and you believe
sincerely. Happiest of men, I will not deprive you of life.
Pankracy has set his mind upon meeting Henryk in a
private conference, ostensibly to win him over to his
side, in reality because if he can convince the one man
who stands in opposition to him he can convince himself.
"Why," so he soliloquizes in solitude, "does that one man stand
in the way of me, the leader of thousands? His strength is little
in comparison with mine--a few hundred peasants, blindly be-
lieving his word, attached to him with the love of their domestic
beasts. He is a wretched being, he is a cypher. Why do I long
to see him, to lure him over? Is it that my spirit has met its
equal and has halted for a moment? He is the last obstacle
against me in these plains. He must be overthrown, and then
--My mind, why canst thou not deceive thyself as thou de-
ceivest others? Shame on thee, for thou knowest thine aim;
thou art mind--the ruler of the people. In thee is gathered
the will and power of all, and what is a crime for others is thy
glory. Thou hast given names to mean, unknown men. Thou
hast given a faith to men without feeling. Thou hast created
a new world around thee; and thou thyself wanderest and
knowest not what thou art. No, no! Thou art great. "
Meanwhile, Henryk is in his element. He is in a
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? The Undivine Comedy 119
position to attract all eyes. He goes to the war not from
any sense of honour or obligation, but as to a wild and
romantic poem1. He re-enters the scene, disguised in
a heavy cloak, with the red cap of liberty on his head,
compelling a Jew to guide him through the hostile camp
and show him all there is to be seen. This journey where
the poet is led by a double-faced traitor through what
Dr Kallenbach calls the Walpurgis-night of a brutal,
revolting humanity is, says the same writer, an ironical
travesty of Dante's pilgrimage with Virgil in The
Divine Comedy, and the motive of Krasinski's change
of title from the original one, The Husband, to that of
the comedy that was not divine2.
Henryk and the Jew are concealed in a wood, near
a meadow where a gibbet has been erected. Tents are
pitched. Camp fires are blazing. The bottle passes
from hand to hand. One by one, bands of the different
classes of men and women who have been victims for
centuries of tyranny and greed, come out and dance
around the gibbet, singing and clamouring for blood.
Bread, money, wood to burn in winter, rest in summer!
Hurrah! Hurrah! God did not have pity on us. Kings did
not have pity on us. The lords did not have pity on us. To-
day we will return thanks to God, kings and lords for our
service.
Husband (to a girl). I am glad you are so rosy and merry.
Girl. Well, and it's because we've waited long for such a
day. I was always washing plates, scouring forks with a dish-
cloth. I never heard a kind word. And now it is time, time,
that I myself should eat, I myself should dance.
Husband. Dance, citizeness.
Jew (softly). For pity's sake, your illustrious lordship. Some-
body might recognize you.
Husband. If anybody recognizes me, then you will die.
Let us go on further.
1 J. Klaczko, Le Poite Anonyme de la Pologne.
2 J. Kallenbach, Zygmunt Krasinski.
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? 120 The Anonymous Poet of Poland
It is the turn of the lackeys. One boasts he has
killed his old master, another is looking for his to inflict
the same punishment upon him. "Citizens,"cries a valet,
"we, bent over a boot-tree in sweat and humiliation,
polishing boots, trimming hair, we have felt our rights. "
With wild, hoarse cries a troop of butchers comes
next, clamouring for blood, no matter whose it is,
whether that of cattle slaughtered for the lords, or that
of the lords slaughtered for the people. And in the
world revolution that Krasinski foresaw it is not merely
the savage instincts of the human race that are let
loose: moral shackles must also go. A woman boasts
to Henryk that she is free at last, and that she owes
society a debt of gratitude for having released her from
her husband, who was "my enemy, the enemy of
freedom, who kept me in bonds. "
She is left behind: and there is the brief episode of
the condottiere of the people, Bianchetti, absorbed in
his plans for taking the fortress of the Trinity. He
refuses to confide them to Henryk, his apparent comrade
in arms. "Though you are my brothers in liberty," he
says haughtily, "you are not my brothers in genius. "
"I advise you to kill him," Henryk says to the Jew,
"because every aristocracy begins like that. " These
few lines show how barren of its end the revolution
will be. One aristocracy will perish; another, if even of
a different order, will rise in its place.
Into Henryk's words breaks a piteous cry from a
poor, broken old man, a silk weaver.
Cursed be the merchants, the directors of factories. My
best years, when other men love women, fight on the open
field, sail on the open seas, I spent in a narrow room, bent over
a silk-loom.
Husband. Empty the bottle you hold in your hand.
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? The Undivine Comedy
121
Artisan. I have not got the strength to do it. I cannot
raise it to my lips. I have scarcely been able to crawl here,
but the day of freedom will not dawn now for me. Cursed be
the merchants who sell the silk and the lords who wear the
silk. He dies.
"Where are your fine words now," says Henryk
with contempt to his despised companion, "your pro-
mises--equality, the perfection and happiness of the
human race? "
It is for the satisfaction of his curiosity and by way
of doing a daring thing that Henryk is in his enemies'
camp, not for any military purpose. An unmoved
spectator, he stands and looks on at his brother nobles
being dragged off to the gallows by the crowds of pea-
sants who have suffered wrong at their hands: unmoved,
because, by his own showing, he despises his own class
and hates the one below him. No thought of sympathy
crosses him for the oppressed whose sufferings once
meant something to him. After The Undivine Comedy
was published, Krasinski wrote a species of prose drama
which he was never able to complete, in which we are
given the history of Henryk's youth. There he is an
enthusiastic dreamer, who is led on a pilgrimage through
the sorrows of the world which it is his hope one day
to relieve. The intermediate stages are missing: till in
The Undivine Comedy we have the mournful indication
of the gulf between the idealist's beginning and his end.
From the power and the pathos with which Kra-
sinski represents the unhappy toilers of the earth who
have had nothing out of life save grinding and uncheered
labour, hour in, hour out, we see clearly enough that it
was neither from aristocratic prejudice, nor from any
lack of the deepest compassion for the misery of
the poor, that Krasinski could find only matter for
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? 122 The Anonymous Poet of Poland
dread in the coming revolution. In that revolution
he foresaw, not the amelioration of suffering, but the
annihilation of moral law. He foresaw it as a necessity
before the dawn that at this time he only dimly, in com-
parison with his later vision, perceived would rise be-
hind it. The laws of religion and morality must first
run riot: and hence the scenes watched by Henryk and
his guide of the orgies ushering in new and degraded
rites on the overthrowal of Christ's altars, which
Krasinski based on what he considered the logical
consequences of the teaching of Saint-Simonism.
"Eagle, keep thy promise," murmurs Henryk, as
he hears the blasphemies around him, and gazes on the
horrible profanations which, led by Leonard as the
high-priest of the new religion, are being perpetrated
in the ruins of the last cathedral to fall beneath the axes
of the rebels, that have swept away every church from
the face of the earth. "On their shoulders I will raise
a new church to Christ. " In the spectacle of unspeak-
able outrage on which he has been gazing Henryk
has found another stepping-stone to his ambition. He
will restore God's Church, not as her son but as her
patron.
I will express this new, mighty world in one word. That
word of mine shall be the poetry of all the future.
And again the voice he has heard before rings
above his head: "Thou composest a drama. "
The day is dawning. Henryk turns to leave the
enemy's camp. Unearthly lamentations of the spirits
who have "kept guard over the altars and monuments
of the saints, who have carried the echo of the bells on
their wings to the faithful, whose voices were in the
music of the organs," follow him.
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? The Undivine Comedy
123
We weep for Christ. . . Where is our God? Where is His
Church?
Husband. Faster, faster to the sword, to battle! I will give
Him back to you. I will crucify His enemies on a thousand
crosses. Jesus and my sword!
Voices in the bushes. Mary and our swords! Long life to
our lord!
Husband. Follow me! Follow me! Jesus and Mary!
And henceforth Henryk becomes the champion of
Christianity. Often before this scene the language of
some sort of piety has been surprised on Henryk's lips;
and yet it might have seemed as though a man of his
stamp would have rather chosen a species of refined
agnosticism as his appropriate setting. Had Krasinski
adopted this perfectly obvious treatment part at least
of the terrible truth with which he presents Henryk
would have been sacrificed. Henryk's is the type of a
lip religion. He talks in exquisite phraseology of the
sacred things which have no bearing on the conduct of
his daily life. He will freely utter the old Polish battle
cry of Jesus and Mary or the name of God when the
poetry of the situation demands it: as his defence
against moral fall, never. Religion in his conception
adds beauty to the world. It is picturesque. It is, be-
sides, his aristocratic inheritance that descends to him
with his great name and estates. His pose is to be
something in the nature of a crusader. Atheism he
leaves to Pankracy, to the vulgar. For one moment
we saw him take a poetical excursion into the regions
of scepticism when rebelling against his son's fate: but
this was obviously one of his situations, and holds no
particle of the agony . that broke the heart of Mickiewicz's
Konrad when grief for his nation drove him into
blasphemy.
The hour has struck for the secret midnight interview
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? 124 The Anonymous Poet of Poland
between Henryk and Pankracy. Henryk awaits his
opponent in a palatial hall of the castle, drawn from
Krasinski's memories of his own home. The portraits
of Henryk's ancestors hang around the walls; his
armorial bearings shine on a pillar; silver goblets and
tankards glitter on the tables.
"In a moment will stand before me," soliloquizes Henryk
to imaginary spectators, " the man without a name, without
ancestors, who rose from nothingness, and perchance will
begin a new epoch if I do not thrust him down into nothingness.
My ancestors, inspire me with what made you the rulers of
the world ! . . . Let descend upon me a blind, inexorable, burn-
ing faith in Christ and His Church, the inspiration of your
deeds on earth, the hope of immortal glory in heaven: and I
will slay the enemies, I, the son of a hundred generations, the
last inheritor of your thoughts and deeds, your virtues and
your errors. (Midnight strikes. ) Now am I ready. "
Pankracy is led in, and he and Henryk are left
alone together.
Pankracy. I greet Count Henryk. That word "Count"
sounds strangely in my throat. (He fixes his eyes on the pillar
where the coat of arms hangs. ) If I am not mistaken, those red
and blue badges are called coats of arms in the language of
the dead. There are ever fewer such little dots on the surface
of the earth.
Husband. With the help of God you will shortly see thou-
sands of them.
Pankracy. There is my old nobility--always sure of them-
selves, proud, obstinate, flourishing with hope, and without a
farthing, without a weapon, without soldiers, believing, or
pretending that they believe, in God, because it would be
difficult to believe in themselves. But show me the thunderbolts
sent down in your defence, and the regiments of angels from
heaven.
Husband. Laugh at your own words. Atheism is an old
formula, and I expected something new from you.
Pankracy. Laugh at your own words. I have a stronger,
mightier faith than yours. The groan torn by despair and
pain from thousands of thousands, the hunger of artisans, the
misery of peasants, the shame of their wives and daughters,
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? The Undivine Comedy 125
the degradation of humanity: that is my faith and my God for
to-day.
Husband. I have placed my strength in the God Who
gave the rule to my ancestors.
Pankracy. And all your life you have been the plaything
of the devil. But I leave the rest of this discourse to theo-
logians if some pedant of that trade still exists in the country.
To business! I came here, because I wanted to know you, and,
secondly, to save you.
Husband. I am obliged to you for the first. The second,
leave to my sword.
Pankracy. Your sword is glass, your God is a dream. You
are condemned by the voice of thousands, you are hemmed
round with the arms of thousands. A few spans of earth
remain yours that will scarcely suffice for your graves. You
cannot defend yourselves twenty days. Where are your cannon,
your stores, your provisions--and, finally, where is your
courage?
His insults, says Henryk, escape with impunity only
because the aristocrat has given his word that the
leader of the people shall leave his roof unscathed.
"Knightly honour has come upon the scene," sneers
Pankracy. "It is a worn-out rag on the banner of humanity.
Oh! I know you. You are full of life, and you ally yourself
with the dying, because you want to deceive yourself, because
you still want to believe in caste, in the bones of your great-
grandmothers, in the word 'my country': but in the depths
of your heart you know yourself that the penalty is owing to
your brethren, and after the penalty, oblivion. "
Husband. And what else is there for you and yours?
Pankracy. Victory and life. I recognize only one law. It
is your destruction. It cries by my lips; "Decrepit worms,
full of food and drink, yield to the young, the hungry and
the strong. "
Pankracy then speaks of the new epoch that is to
be born from his word, when the earth shall be rich
and flourishing from pole to pole, man free, great and
happy. But that the true fire is not in him we gather
from Henryk's rejoinder: "Your words lie, but your
unmoved, pale countenance cannot counterfeit inspira-
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? 126 The Anonymous Poet of Poland
tion. " Still Pankracy knows how to appeal not only to
the ambition of the poet, but to that in him which was
once, long ago, noble.
"If you would attain immortality," he says, "if you love
truth and have sought it sincerely, if you are a man in the
pattern of humanity, not in the fashion of nursery fables, do
not throw away this moment of salvation. Not a trace will
remain to-morrow of the blood which we will both shed to-
day. If you are what you once seemed, forsake your house
and come with me. "
For the first time Henryk wavers. His wish to see
the man of those dreams that had once been his was
not mere curiosity: it was a desire to gaze, as it were,
upon his own marred face1. Pankracy's words recall
to his memory the visions of a long past day. The
higher voices to which he had listened in his now
doubly dead youth call faintly to him once more. He
rises. He paces the room, murmuring to himself in
broken whispers: "Vain dreams! Who shall fulfil them?
Progress, the happiness of the human race--and I once
believed in them. " Is there here an undertone of real,
if fruitless, regret for his ruined self? Pankracy, watch-
ing the transitory struggle as the caustic spectator,
congratulates himself that he has "touched the nerve
of poetry"; proof that for his part his language had not
been actuated by sincere and passionate faith.
Both Pankracy and Henryk, as is apparent from their
respective taunts, know that his adversary is doubting
within himself. No spark of truth, says Klaczko, comes
out in either2. In the midst of what appears an out-
burst of real emotion Pankracy betrays himself by the
admission that he has succeeded in playing upon Hen-
ryk's poetical fancy. The duologue must end where it
1 J. Klaczko, Le Polte Anonyme de la Pologne. 2 Op. cit.
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? The Undivine Comedy 127
began. The Undivine Comedy is not to tell of success,
but of failure, of negation*. With contempt Henryk
rejects Pankracy's proposal, and makes mockery of his
base birth. With equal contempt, Pankracy points to
the portraits of Henryk's ancestors, and rakes up the
scandals of each. The interview concludes merely with
a mutual bandying of words. The final issue will be
played out on the ramparts of the Trinity.
Part IV opens with a short prose poem descriptive
of the morning breaking over the doomed castle. Mic-
kiewicz, himself a master of word painting, likens its
effects of light, mist and cloud to a canvas of Salvator
Rosa1. In preparation for the last struggle Henryk
is solemnly blessed as the leader by the Archbishop,
while choirs of priests sing, and Henryk's brother nobles
watch coldly and grudgingly.
First Count. See with what pride he looks on us all!
Second. He thinks he has subjugated the world.
Third. And he only got through a camp of peasants in the
night.
All swear in reply to his harangue--the usual one
on such occasions--that they will be faithful to him till
death. Yet where will such resolution be found in this
effete band? Krasinski's loss of faith in the society of
his generation and his sense of its demoralization are
openly expressed in these closing scenes of The Undivine
Comedy. Yet Krasinski himself was a son of one of the
most courageous races in Europe, and when he wrote
The Undivine Comedy the spectacle was still recent
of Polish men and women shedding their life-blood,
parting with every joy in life, for their country's sake.
The craven, time-serving aristocrats of The Undivine
1 Adam Mickiewicz, Les Slaves.
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? 128 The Anonymous Poet of Poland
Comedy are not Polish types. As we have said before
there is nothing national in the play. Indeed the absence
of Polish colouring in the depictment of character is
the one reproach that Mickiewicz makes against The
Undivine Comedy.
All hope of victory is gone. The nobles gather round
Henryk. One whispers to him:
What, is all lost then?
Husband. Not all--unless your hearts fail you before the
time.
Count. What time?
Husband. Death.
Baron (leading him to the other side). Count, you have
probably seen that dreadful man. Will he have if only a little
mercy on us when we fall into his hands?
Husband. I tell you truthfully that none of your ancestors
ever heard of a mercy like that.
will gain the day over Henryk is self-evident. His
triumph is doubly assured from the character of their
respective followers. Henryk's party consists of mere
inert decadents, whereas the revolutionaries have be-
hind them the strength of rage and ferocity. But in
Krasinski's system the heart is the creative and life-
giving power of humanity. Without it, the mind can
only bring forth inefficiency and destruction. There-
fore like Henryk, Pankracy has neither faith nor fire.
The grandeur of a noble ideal and its wholehearted
service is looked for in vain from The Undivine Comedy.
Were it there the play would be false to its name and
intention. This is in part the explanation of Pankracy's
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? The Undivine Comedy
secret moments of vacillation: but also, as Mickiewicz
remarks, how many great leaders have not known
doubt of their own cause at given instants1!
The prologue to the third part, the least happy of
the four prologues, gives a sketch of the revolutionary
camp and a short description of the person of Pankracy,
of his icy face and his strange magnetism over his
followers. Here we see too one of his Jewish ad-
herents. These, in reality, are only biding their time
to turn with fury against their new masters. When the
third part begins, the bloody work of Pankracy's camp
is in full swing. Certain of these scenes are based on
those of the French Revolution. This part of the drama
has also for a foundation Krasinski's ideas on the logical
conclusions of Saint-Simonism. Knives are being
sharpened for the massacre of the nobles, cords prepared
by which they shall swing on the gallows. Pankracy
has despatched a Jew to treat with Henryk for a secret
interview. Leonard, the youth who alone of all the
personages in The Undivine Comedy is possessed of
true ardour, brutal as it is in its manifestations, enters
Pankracy's tent and reproaches him with his inaction.
What is the use of these half measures, these negotiations?
When I swore to admire you and to listen to you it was because
I held you for the hero of latter times, for the eagle flying
straight at his aim, for the man staking himself and all his on
one card.
Pankracy. Silence, boy.
Leonard. All are ready. The Jews have forged weapons
and woven cords. The crowds are shouting and calling for the
command. Give the command, and it will run like a spark, like
lightning, and change into flame and pass into a thunderbolt.
Pankracy. The blood is mounting to your head. It is the
consequence of your age, and you do not know how to cope
with it, and you call it enthusiasm.
1 A. Mickiewicz, Les Slaves.
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? 118 The Anonymous Poet of Poland
Leonard. The feeble aristocracy have shut themselves up in
the Trinity, and are awaiting our arrival like the knife of the
guillotine. Forward without delay, and have done with them!
Pankracy. It is all the same. They have lost their physical
strength in pleasures, their mental strength in sloth. To-
morrow, or the day after to-morrow, they must perish.
Leonard. Of whom are you afraid? Who is keeping you back?
Pankracy. No one. Only my will.
Leonard. You are betraying us.
Pankracy. Like a refrain in a song, so treason comes in at
the end of every speech of yours. Don't shout, because if any-
one overheard us--
Leonard. No spies are here, and what if they were?
Pankracy. Nothing--only five balls in your breast, because
you dared to raise your voice one note higher in my presence.
Believe me. Be at peace.
Leonard. I confess I was carried away: but I am not afraid
of the penalty. If my death can serve as an example, and
add strength and weight to our cause, command it.
Pankracy. You are full of life, full of hope, and you believe
sincerely. Happiest of men, I will not deprive you of life.
Pankracy has set his mind upon meeting Henryk in a
private conference, ostensibly to win him over to his
side, in reality because if he can convince the one man
who stands in opposition to him he can convince himself.
"Why," so he soliloquizes in solitude, "does that one man stand
in the way of me, the leader of thousands? His strength is little
in comparison with mine--a few hundred peasants, blindly be-
lieving his word, attached to him with the love of their domestic
beasts. He is a wretched being, he is a cypher. Why do I long
to see him, to lure him over? Is it that my spirit has met its
equal and has halted for a moment? He is the last obstacle
against me in these plains. He must be overthrown, and then
--My mind, why canst thou not deceive thyself as thou de-
ceivest others? Shame on thee, for thou knowest thine aim;
thou art mind--the ruler of the people. In thee is gathered
the will and power of all, and what is a crime for others is thy
glory. Thou hast given names to mean, unknown men. Thou
hast given a faith to men without feeling. Thou hast created
a new world around thee; and thou thyself wanderest and
knowest not what thou art. No, no! Thou art great. "
Meanwhile, Henryk is in his element. He is in a
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? The Undivine Comedy 119
position to attract all eyes. He goes to the war not from
any sense of honour or obligation, but as to a wild and
romantic poem1. He re-enters the scene, disguised in
a heavy cloak, with the red cap of liberty on his head,
compelling a Jew to guide him through the hostile camp
and show him all there is to be seen. This journey where
the poet is led by a double-faced traitor through what
Dr Kallenbach calls the Walpurgis-night of a brutal,
revolting humanity is, says the same writer, an ironical
travesty of Dante's pilgrimage with Virgil in The
Divine Comedy, and the motive of Krasinski's change
of title from the original one, The Husband, to that of
the comedy that was not divine2.
Henryk and the Jew are concealed in a wood, near
a meadow where a gibbet has been erected. Tents are
pitched. Camp fires are blazing. The bottle passes
from hand to hand. One by one, bands of the different
classes of men and women who have been victims for
centuries of tyranny and greed, come out and dance
around the gibbet, singing and clamouring for blood.
Bread, money, wood to burn in winter, rest in summer!
Hurrah! Hurrah! God did not have pity on us. Kings did
not have pity on us. The lords did not have pity on us. To-
day we will return thanks to God, kings and lords for our
service.
Husband (to a girl). I am glad you are so rosy and merry.
Girl. Well, and it's because we've waited long for such a
day. I was always washing plates, scouring forks with a dish-
cloth. I never heard a kind word. And now it is time, time,
that I myself should eat, I myself should dance.
Husband. Dance, citizeness.
Jew (softly). For pity's sake, your illustrious lordship. Some-
body might recognize you.
Husband. If anybody recognizes me, then you will die.
Let us go on further.
1 J. Klaczko, Le Poite Anonyme de la Pologne.
2 J. Kallenbach, Zygmunt Krasinski.
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? 120 The Anonymous Poet of Poland
It is the turn of the lackeys. One boasts he has
killed his old master, another is looking for his to inflict
the same punishment upon him. "Citizens,"cries a valet,
"we, bent over a boot-tree in sweat and humiliation,
polishing boots, trimming hair, we have felt our rights. "
With wild, hoarse cries a troop of butchers comes
next, clamouring for blood, no matter whose it is,
whether that of cattle slaughtered for the lords, or that
of the lords slaughtered for the people. And in the
world revolution that Krasinski foresaw it is not merely
the savage instincts of the human race that are let
loose: moral shackles must also go. A woman boasts
to Henryk that she is free at last, and that she owes
society a debt of gratitude for having released her from
her husband, who was "my enemy, the enemy of
freedom, who kept me in bonds. "
She is left behind: and there is the brief episode of
the condottiere of the people, Bianchetti, absorbed in
his plans for taking the fortress of the Trinity. He
refuses to confide them to Henryk, his apparent comrade
in arms. "Though you are my brothers in liberty," he
says haughtily, "you are not my brothers in genius. "
"I advise you to kill him," Henryk says to the Jew,
"because every aristocracy begins like that. " These
few lines show how barren of its end the revolution
will be. One aristocracy will perish; another, if even of
a different order, will rise in its place.
Into Henryk's words breaks a piteous cry from a
poor, broken old man, a silk weaver.
Cursed be the merchants, the directors of factories. My
best years, when other men love women, fight on the open
field, sail on the open seas, I spent in a narrow room, bent over
a silk-loom.
Husband. Empty the bottle you hold in your hand.
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? The Undivine Comedy
121
Artisan. I have not got the strength to do it. I cannot
raise it to my lips. I have scarcely been able to crawl here,
but the day of freedom will not dawn now for me. Cursed be
the merchants who sell the silk and the lords who wear the
silk. He dies.
"Where are your fine words now," says Henryk
with contempt to his despised companion, "your pro-
mises--equality, the perfection and happiness of the
human race? "
It is for the satisfaction of his curiosity and by way
of doing a daring thing that Henryk is in his enemies'
camp, not for any military purpose. An unmoved
spectator, he stands and looks on at his brother nobles
being dragged off to the gallows by the crowds of pea-
sants who have suffered wrong at their hands: unmoved,
because, by his own showing, he despises his own class
and hates the one below him. No thought of sympathy
crosses him for the oppressed whose sufferings once
meant something to him. After The Undivine Comedy
was published, Krasinski wrote a species of prose drama
which he was never able to complete, in which we are
given the history of Henryk's youth. There he is an
enthusiastic dreamer, who is led on a pilgrimage through
the sorrows of the world which it is his hope one day
to relieve. The intermediate stages are missing: till in
The Undivine Comedy we have the mournful indication
of the gulf between the idealist's beginning and his end.
From the power and the pathos with which Kra-
sinski represents the unhappy toilers of the earth who
have had nothing out of life save grinding and uncheered
labour, hour in, hour out, we see clearly enough that it
was neither from aristocratic prejudice, nor from any
lack of the deepest compassion for the misery of
the poor, that Krasinski could find only matter for
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? 122 The Anonymous Poet of Poland
dread in the coming revolution. In that revolution
he foresaw, not the amelioration of suffering, but the
annihilation of moral law. He foresaw it as a necessity
before the dawn that at this time he only dimly, in com-
parison with his later vision, perceived would rise be-
hind it. The laws of religion and morality must first
run riot: and hence the scenes watched by Henryk and
his guide of the orgies ushering in new and degraded
rites on the overthrowal of Christ's altars, which
Krasinski based on what he considered the logical
consequences of the teaching of Saint-Simonism.
"Eagle, keep thy promise," murmurs Henryk, as
he hears the blasphemies around him, and gazes on the
horrible profanations which, led by Leonard as the
high-priest of the new religion, are being perpetrated
in the ruins of the last cathedral to fall beneath the axes
of the rebels, that have swept away every church from
the face of the earth. "On their shoulders I will raise
a new church to Christ. " In the spectacle of unspeak-
able outrage on which he has been gazing Henryk
has found another stepping-stone to his ambition. He
will restore God's Church, not as her son but as her
patron.
I will express this new, mighty world in one word. That
word of mine shall be the poetry of all the future.
And again the voice he has heard before rings
above his head: "Thou composest a drama. "
The day is dawning. Henryk turns to leave the
enemy's camp. Unearthly lamentations of the spirits
who have "kept guard over the altars and monuments
of the saints, who have carried the echo of the bells on
their wings to the faithful, whose voices were in the
music of the organs," follow him.
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? The Undivine Comedy
123
We weep for Christ. . . Where is our God? Where is His
Church?
Husband. Faster, faster to the sword, to battle! I will give
Him back to you. I will crucify His enemies on a thousand
crosses. Jesus and my sword!
Voices in the bushes. Mary and our swords! Long life to
our lord!
Husband. Follow me! Follow me! Jesus and Mary!
And henceforth Henryk becomes the champion of
Christianity. Often before this scene the language of
some sort of piety has been surprised on Henryk's lips;
and yet it might have seemed as though a man of his
stamp would have rather chosen a species of refined
agnosticism as his appropriate setting. Had Krasinski
adopted this perfectly obvious treatment part at least
of the terrible truth with which he presents Henryk
would have been sacrificed. Henryk's is the type of a
lip religion. He talks in exquisite phraseology of the
sacred things which have no bearing on the conduct of
his daily life. He will freely utter the old Polish battle
cry of Jesus and Mary or the name of God when the
poetry of the situation demands it: as his defence
against moral fall, never. Religion in his conception
adds beauty to the world. It is picturesque. It is, be-
sides, his aristocratic inheritance that descends to him
with his great name and estates. His pose is to be
something in the nature of a crusader. Atheism he
leaves to Pankracy, to the vulgar. For one moment
we saw him take a poetical excursion into the regions
of scepticism when rebelling against his son's fate: but
this was obviously one of his situations, and holds no
particle of the agony . that broke the heart of Mickiewicz's
Konrad when grief for his nation drove him into
blasphemy.
The hour has struck for the secret midnight interview
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? 124 The Anonymous Poet of Poland
between Henryk and Pankracy. Henryk awaits his
opponent in a palatial hall of the castle, drawn from
Krasinski's memories of his own home. The portraits
of Henryk's ancestors hang around the walls; his
armorial bearings shine on a pillar; silver goblets and
tankards glitter on the tables.
"In a moment will stand before me," soliloquizes Henryk
to imaginary spectators, " the man without a name, without
ancestors, who rose from nothingness, and perchance will
begin a new epoch if I do not thrust him down into nothingness.
My ancestors, inspire me with what made you the rulers of
the world ! . . . Let descend upon me a blind, inexorable, burn-
ing faith in Christ and His Church, the inspiration of your
deeds on earth, the hope of immortal glory in heaven: and I
will slay the enemies, I, the son of a hundred generations, the
last inheritor of your thoughts and deeds, your virtues and
your errors. (Midnight strikes. ) Now am I ready. "
Pankracy is led in, and he and Henryk are left
alone together.
Pankracy. I greet Count Henryk. That word "Count"
sounds strangely in my throat. (He fixes his eyes on the pillar
where the coat of arms hangs. ) If I am not mistaken, those red
and blue badges are called coats of arms in the language of
the dead. There are ever fewer such little dots on the surface
of the earth.
Husband. With the help of God you will shortly see thou-
sands of them.
Pankracy. There is my old nobility--always sure of them-
selves, proud, obstinate, flourishing with hope, and without a
farthing, without a weapon, without soldiers, believing, or
pretending that they believe, in God, because it would be
difficult to believe in themselves. But show me the thunderbolts
sent down in your defence, and the regiments of angels from
heaven.
Husband. Laugh at your own words. Atheism is an old
formula, and I expected something new from you.
Pankracy. Laugh at your own words. I have a stronger,
mightier faith than yours. The groan torn by despair and
pain from thousands of thousands, the hunger of artisans, the
misery of peasants, the shame of their wives and daughters,
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? The Undivine Comedy 125
the degradation of humanity: that is my faith and my God for
to-day.
Husband. I have placed my strength in the God Who
gave the rule to my ancestors.
Pankracy. And all your life you have been the plaything
of the devil. But I leave the rest of this discourse to theo-
logians if some pedant of that trade still exists in the country.
To business! I came here, because I wanted to know you, and,
secondly, to save you.
Husband. I am obliged to you for the first. The second,
leave to my sword.
Pankracy. Your sword is glass, your God is a dream. You
are condemned by the voice of thousands, you are hemmed
round with the arms of thousands. A few spans of earth
remain yours that will scarcely suffice for your graves. You
cannot defend yourselves twenty days. Where are your cannon,
your stores, your provisions--and, finally, where is your
courage?
His insults, says Henryk, escape with impunity only
because the aristocrat has given his word that the
leader of the people shall leave his roof unscathed.
"Knightly honour has come upon the scene," sneers
Pankracy. "It is a worn-out rag on the banner of humanity.
Oh! I know you. You are full of life, and you ally yourself
with the dying, because you want to deceive yourself, because
you still want to believe in caste, in the bones of your great-
grandmothers, in the word 'my country': but in the depths
of your heart you know yourself that the penalty is owing to
your brethren, and after the penalty, oblivion. "
Husband. And what else is there for you and yours?
Pankracy. Victory and life. I recognize only one law. It
is your destruction. It cries by my lips; "Decrepit worms,
full of food and drink, yield to the young, the hungry and
the strong. "
Pankracy then speaks of the new epoch that is to
be born from his word, when the earth shall be rich
and flourishing from pole to pole, man free, great and
happy. But that the true fire is not in him we gather
from Henryk's rejoinder: "Your words lie, but your
unmoved, pale countenance cannot counterfeit inspira-
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? 126 The Anonymous Poet of Poland
tion. " Still Pankracy knows how to appeal not only to
the ambition of the poet, but to that in him which was
once, long ago, noble.
"If you would attain immortality," he says, "if you love
truth and have sought it sincerely, if you are a man in the
pattern of humanity, not in the fashion of nursery fables, do
not throw away this moment of salvation. Not a trace will
remain to-morrow of the blood which we will both shed to-
day. If you are what you once seemed, forsake your house
and come with me. "
For the first time Henryk wavers. His wish to see
the man of those dreams that had once been his was
not mere curiosity: it was a desire to gaze, as it were,
upon his own marred face1. Pankracy's words recall
to his memory the visions of a long past day. The
higher voices to which he had listened in his now
doubly dead youth call faintly to him once more. He
rises. He paces the room, murmuring to himself in
broken whispers: "Vain dreams! Who shall fulfil them?
Progress, the happiness of the human race--and I once
believed in them. " Is there here an undertone of real,
if fruitless, regret for his ruined self? Pankracy, watch-
ing the transitory struggle as the caustic spectator,
congratulates himself that he has "touched the nerve
of poetry"; proof that for his part his language had not
been actuated by sincere and passionate faith.
Both Pankracy and Henryk, as is apparent from their
respective taunts, know that his adversary is doubting
within himself. No spark of truth, says Klaczko, comes
out in either2. In the midst of what appears an out-
burst of real emotion Pankracy betrays himself by the
admission that he has succeeded in playing upon Hen-
ryk's poetical fancy. The duologue must end where it
1 J. Klaczko, Le Polte Anonyme de la Pologne. 2 Op. cit.
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? The Undivine Comedy 127
began. The Undivine Comedy is not to tell of success,
but of failure, of negation*. With contempt Henryk
rejects Pankracy's proposal, and makes mockery of his
base birth. With equal contempt, Pankracy points to
the portraits of Henryk's ancestors, and rakes up the
scandals of each. The interview concludes merely with
a mutual bandying of words. The final issue will be
played out on the ramparts of the Trinity.
Part IV opens with a short prose poem descriptive
of the morning breaking over the doomed castle. Mic-
kiewicz, himself a master of word painting, likens its
effects of light, mist and cloud to a canvas of Salvator
Rosa1. In preparation for the last struggle Henryk
is solemnly blessed as the leader by the Archbishop,
while choirs of priests sing, and Henryk's brother nobles
watch coldly and grudgingly.
First Count. See with what pride he looks on us all!
Second. He thinks he has subjugated the world.
Third. And he only got through a camp of peasants in the
night.
All swear in reply to his harangue--the usual one
on such occasions--that they will be faithful to him till
death. Yet where will such resolution be found in this
effete band? Krasinski's loss of faith in the society of
his generation and his sense of its demoralization are
openly expressed in these closing scenes of The Undivine
Comedy. Yet Krasinski himself was a son of one of the
most courageous races in Europe, and when he wrote
The Undivine Comedy the spectacle was still recent
of Polish men and women shedding their life-blood,
parting with every joy in life, for their country's sake.
The craven, time-serving aristocrats of The Undivine
1 Adam Mickiewicz, Les Slaves.
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? 128 The Anonymous Poet of Poland
Comedy are not Polish types. As we have said before
there is nothing national in the play. Indeed the absence
of Polish colouring in the depictment of character is
the one reproach that Mickiewicz makes against The
Undivine Comedy.
All hope of victory is gone. The nobles gather round
Henryk. One whispers to him:
What, is all lost then?
Husband. Not all--unless your hearts fail you before the
time.
Count. What time?
Husband. Death.
Baron (leading him to the other side). Count, you have
probably seen that dreadful man. Will he have if only a little
mercy on us when we fall into his hands?
Husband. I tell you truthfully that none of your ancestors
ever heard of a mercy like that.
