Everywhere and
always who gives receives, who loves is multiplied, who pours
out of himself or creates something external, is in that very
moment created higher himself.
always who gives receives, who loves is multiplied, who pours
out of himself or creates something external, is in that very
moment created higher himself.
Poland - 1919 - Krasinski - Anonymous Poet of Poland
"
And he, "Henceforth Christ is no more born nor dies on
earth, for henceforth for the ages of the ages He is and will
be on earth. "
And I, hearing this, cast off all fear, and asked: "Lord, and
they, whom I led here yesterday, will they lie for ever beneath
these ruins, all dead around the old dead man? "
And that white holy one answered me: "Fear not for them.
Because they rendered him that last service the Lord will
reward them--for, in their setting even as in their rising, dead,
even as they lived, they are of the Lord. Yea, verily, it will
be better for them and for the sons of their sons. "
And when I had understood I was glad, and my spirit
woke.
We are thus left with the death of Poland and with
nothing more beyond a vague promise that is too in-
definite to convey any certitude of her resurrection.
Count Tarnowski looks upon this work as Krasinski's
greatest swerving from his patriotic and religious faith.
But the allegory that Tarnowski considers as well nigh a
blasphemy against Krasinski's national convictions and
openly hostile to his Church, Dr Kleiner is inclined to
regard as illustrative of the doctrines of development
that at this time began to take hold upon the poet.
The old Poland dies with the old Church. Both will
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? 2o6 The Anonymous Poet of Poland
rise again, but in a completely different form in the
new epoch, which is to be the epoch of love1. We
shall see how Krasinski modified this theory, which in
the Legend is almost too vague to be called a theory,
and, bringing it into far more orthodox lines, worked it
out in Dawn. The contradictions to be found in the
Legend are, Count Tarnowski suggests, not to be in-
vestigated too narrowly. After all the Legend is not a
treatise. It is a dream with the inconsistencies of a
dream2.
As regards the three epochs of the Church or of
humanity, we do not know whether Krasinski had
learnt them directly from the writings of Joachim of
Flora, which is improbable, or through Schelling and
Swedenborg, who both refer to them, or through the
medium of Cieszkowski, or again whether he evolved
them out of his own brain3.
"After the Resurrection," he wrote to Delphina Potocka
who was the constant recipient of his highest philosophical
theories side by side with the outpourings of his love, "Christ
takes not Peter, but John. But Peter is the Roman Church,
the practical militant governing Church, and John, who begins
the gospel from the 'Logos,' signifies the epoch of thought
and of the highest love. This has greatly struck me4. "
This language, as Dr Kleiner remarks, indicates
that the Anonymous Poet reached his point by a
process of his own, and probably only discovered later
that it was several centuries old5.
Krasinski was now rapidly advancing in the forma-
tion of his idea. In 1840 he wrote to the friend
1 St. Tarnowski, op. cit. J. Kleiner, History of'the Thought of' Zygmunt
Krasinski.
2 St. Tarnowski, op. cit. 3 J. Kleiner, op. cit
4 Letters to Delphina Potocka. Rome, Dec. 20, 1839. Tygodnik
Illustrowany, 1899. 6 J. Kleiner, op. cit.
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? Before the Dawn
207
whose life was darkened by the acutest griefs of a
father:
There are certain sufferings of yours about which I never
write to you: both because I do not wish to aggravate them,
and because it is better not to set on paper what has taken
up its abode in the very depths of the heart. But do not
therefore think that I do not think of them and that I do not
feel them together with you.
Assuring his friend how the latter's afflictions rend
his heart, he goes on:
Oh, Adam, only, only faith in a higher ordering of the world,
faith that all the happenings and bitternesses of the earth are
discords let loose in the Divine accord, in the accord that as
yet has not reached our hearing but must some time reach it,
can save us. Therefore we believe that we know only one
half of life. I speak incorrectly, we know the whole of life by
thought, but we know by our own experience the half of that
all-life, and because it is only the half it is evil for us. But we are
spirits, not perishable stones. The spirit has its resurrection
from pain; happiness and divine peace are our destiny, for
they are our nature. Thence we came, and there shall we
return. Let this thought be my wish for you in the year that
is now to begin1.
This conception of the half of life being ours, and i
not the perfect whole, was one of the foundations upon
which Krasinski was now raising the solution of un-
explained suffering that gave him the clue to the
mystery of Poland's tragic history.
"Where there is pain," he wrote to Stowacki on a
Roman Easter Eve, "there is life, there is resurrection. "
Death was no more death in his eyes. There is no
death save moral abasement. "Only where there is
abasement shall there be no resurrection2. "
While Krasinski was thus on the highroad to the
vision that brought him hope and joy for his nation he
1 Letters to Sottan. Rome, Dec. 20, 1840.
2 Letters of Krasinski. Vol. 111. To Stowacki, Easter Eve, Rome, 1841.
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? 2o8 The Anonymous Poet of Poland
was passing through the crisis in his private life that
he had greatly dreaded. His father was insisting
that his son should marry the lady whom the elder man
desired to secure for his heir. Krasinski, as we have
seen, had always regarded with aversion the thought of
his marriage, and had indeed, as Count Tarnowski
notes, no inducement to look upon marriage as a happy
lot, considering the experience of the two women he
had known best1. Still more, his heart was bound up
with Delphina Potocka. Just before his departure from
Rome in the summer of 1841 for Germany, where he
was to meet his father and where he knew that the
question would have to be decided, he addressed a
poem to Delphina, breathing grief and eternal love,
praying God, as he goes forth "into a terrible world
where love is not," to grant him, barren of hope and
happiness himself, to be the sweetener of the sorrows
of her whom God had given him as his sister. Three
months later when he and his father had parted company
he tells Sottan:
"You cannot imagine what it is, after having spent two
months in continual wrangling, to regain a little freedom at
last. " He solemnly charges his friend that he shall allow no
other ear ever to hear these confidences, for if he does: "I can-
not pour out to you my breaking heart. . . My father's despair,
his weakened health, have forced me. I had nothing else with
which to give him strength and life2. "
He then tells how for that reason he consented to
his father's will. But the negotiations did not result in
anything immediate. Two years passed before Zyg-
munt's betrothal and marriage. He settled down in
Munich for the winter of 1841 with the friend of his.
1 St. Tarnowski, Zygmunt Krasinski.
2 Letters to Sottan. Munich, Sept. 24, 1841.
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? Before the Dawn
209
heart, Danielewicz. And then the moment came when,
after several weeks of close interchange of ideas with
this beloved companion, he felt a sudden illumination of
vision. An almost rapturous conception of the national
theory for which he had sought with such anguish in-
vaded his soul.
"I spent the winter not in Munich, nor in any place in
space; but in myself--in the spirit," he told Cieszkowski1.
And many weeks later he wrote to Gaszynski:
All through January I was possessed by uncommon in-
spiration. I lived so that the whole of that month was to me
one hour, one dream. I have had to pay the fates dearly for
that delight of the soul [in the death of Danielewicz]. All day I
was at my table, and in the evenings with my dear Konstanty2.
He embodied his ideas in his Treatise of the
Trinity, consisting of three sections: (1) On the trinity
in God and the trinity in man: (2) On the trinity in
time and space: (3) On the position of Poland among
the Slavonic peoples. It was never finished. Krasinski
enclosed extracts from it in his letters from Munich to
Sottan and his friend and cousin, Stanistaw Matachowski.
The rest remained among his manuscripts, and was
after his death sent by his desire to the priests of the
Polish congregation of the Resurrection. He left orders
that nothing in his papers that might be against the
teaching of the Catholic Church should be published.
The Resurrectionists objected to the publication of the
treatise by reason of its want of orthodoxy: and, al-
though part of it was given to the public by the poet's
grandson in 1903, it was only published as fully as
Krasinski left it in the Jubilee edition of 19123.
1 Letters to Cieszkowski. Munich, Feb. 25, 1842.
2 Letters to Gaszynski. Basle, April 9, 1842.
3 It is printed there under the title: On the position of Polandfrom the
Divine and human standpoint.
G. 14
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? 2io The Anonymous Poet of Poland
As Krasinski repeated and developed much of the
matter of the treatise, and with greater beauty, in Dawn
and the Psalms, we will resist the temptation to do
more than summarize its main thesis and quote a few
of the more striking or illuminating passages.
In part influenced by his studies in Hegel and
Schelling, and still more by Cieszkowski's theories,
Krasinski found in the trinity or threefold a solution to
his difficulties. The first Person of the Blessed Trinity
corresponds to Being. His relation to man is that
of Grace inasmuch as He created him. The second
Person is that of Thought or Understanding, from
whom we receive the consciousness of Being and the
knowledge of its conditions. The third Person is that
of Love, who unites Being with Thought. "In the
image of this Divine Trinity each of us is likewise a
trinity each moment. . . each of us is simultaneously being,
thought, life. " To the three elements of the Divine
Trinity correspond the three elements or epochs in the
life of the soul, of the nation, of humanity.
In the beginning is grace, and in the end love. Grace
[shown to man in the act of his creation] can only be for those
who are not yet. Love can only be for those who are, but who
are worthy of it, who have merited it. But the intermediary
and the necessary transition from grace to love, from the first
being [or existence] to the highest life, is understanding. In
relation to us the Divine Understanding signifies the logic of
our life, its work, its toil, together with its suffering and its
martyrdom, in a word, its merit. And obviously in order to
lead those created by grace to the sanctity of heavenly spirits,
to eternal life, their merit and gradual progress were absolutely
necessary: that is, it was necessary that the Divine Under-
standing should manifest to and enjoin upon them this
indispensable necessity, for otherwise grace would be uncom-
prehended, and in the end love would likewise be blind, likewise
uncomprehended, and therefore would be no love but again
only grace. Therefore there would be no change or develop-
ment from first to last.
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? Before the Dawn
211
Upon this idea of development Krasinski founded
his hopes for both his country and humanity. The
travail of transition explains to him the riddle of our
suffering. This transition is the second stage of our
trinity leading to the third, that of love, of the Holy
Ghost who as All Love unites the first and second
Persons of the Trinity, unites being with thought.
The intermediary in that transition between grace and love,
Eden and Heaven, the ages of Jehovah and of the Holy Ghost,
between the state of bodily being and the state of the fulness
of life and spirituality, had to be the Divine Understanding
which, taking flesh and manifested in the human race, woke
the soul and understanding of man. Hence Christ is the
Saviour. . . the intermediary, and only passing by Him can we
reach redemption. . . He is. . . in the highest sense the way, as
He said of Himself. By that way only can we attain to the
final love: and because as far as we are concerned that way
is toil, suffering, merit, therefore Christ had to reflect it, express
it, put it into action, as it were throw it into bas-relief by His
life and by His death. All the labour and pain of transition is
represented in Him. . . Therefore not by victory but by constant
defeats He conquered everywhere. . . In Him always, in each
moment and deed and word of His we see the union of both
natures, the continual inflow of one into the other--in a word,
we see the transition of which we are speaking, the transition
from the flesh to the fulness of the spirit, or from the human
nature to the Divine.
The life and death of Christ manifest the road by
which man and humanity must pass: and this close
likeness of the lot of man and the human race to that
of their pattern, Christ, becomes one of Krasinski's
master arguments.
Again, from the reciprocal overflowing between the
Persons of the Blessed Trinity, Krasinski deduces that
of each soul, fashioned in the image of the Blessed
Trinity, upon one another. This, too, plays a consider-
able part in his mystic theories of Poland's apostolate.
14--2
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? 212 The Anonymous Poet of Poland
In humanity the social state, the sanctification and raising
of which is the aim of humanity, is precisely that reciprocal
imparting to each other of human spirits.
Everywhere and
always who gives receives, who loves is multiplied, who pours
out of himself or creates something external, is in that very
moment created higher himself. . . To impart self on earth to
others is in outward seeming to lose something of self, even to
be utterly destroyed--but that is only a delusion. That destruc-
tion is itself destroyed, for in truth only by that means does
the living spirit grow and immortalize itself. . . By what it gives
out from itself it becomes more powerful.
Showing how Christ wrought out this rule "most
sublimely and most perfectly" by His life and death,
Krasinski argues that as the plant to become a flower
must pass through light, so each man and collective
humanity must pass by the law of Christ, "and work it
out in themselves to gain salvation. For the individual
man salvation is eternal life. . . For humanity it is the
Kingdom of God on earth, that is, the condition of
social Christ-likeness. "
But as humanity is the collective state of all in-
dividual men, each unit composing the aggregate must
make himself ripe for this high spiritual calling. "He
must fulfil that condition somewhere and somehow. "
Perhaps by transmigrations, suggests Krasinski (who at
that time was inclined to believe in metempsychosis), or
perhaps by some state of trial and purgation after human
life is over, which state the poet calls purgatory, but
which he develops somewhat further than the Catholic
doctrines on the subject in which he had been brought
up. The state of purgation he looks upon as that
of the transition of which he often speaks. Man,
deprived of his first condition, that of earthly being or
existence, enters the second phase of his trinity, that
of thought or mind, impossible to manifest itself by
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? Before the Dawn
213
action. This phase of transition, deprived of corporeal
existence but where mind and soul remain, leading to
the third state or epoch of union by love between being
and thought, was to Krasinski the exact counterpart of
the then condition of his nation, and this conception
cleared his views on her present and future. In that
purgatory, writes the poet with his thoughts turned to
his country, there is "indescribable yearning, infinite
mournfulness," endless searching for what is not yet
realized.
But the moment will arrive when the perfect
harmony between thought and being will be effected,
and that will be the day of the Holy Ghost, Who shall
unite them by love. It will be the completion of the
trinity both in man's soul and in humanity. Christ left
it to "human toil to prove in the whole of nature, in all
the departments of life and death, in all the spheres of
thought and in every civilization the necessity of Christ's
law. "
Suffering and struggle are always Krasinski's in-
exorable conditions. The same law of the torments of
transition applies equally to the individual and to
the human race. Man is composed in the image of
the Trinity: of body; soul, the latter, according to
Krasinski, the thought and consciousness of man about
himself; and spirit, that is the individuality that binds
these two and which is man's personality1. These
correspond, as we see, to each member of the Divine
Trinity. "To reach the spirit it is necessary for the
human race to pass through thousandfold and terrible
cycles, and equally is it necessary for each individual
1 See Count Tarnowski's clear summarization of Krasinski's doctrines
in his Zygmunt Krasinski.
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? 214 The Anonymous Poet of Poland
that composes it. Being, or the body, wars in our
bosoms with thought or the soul. " By this war shall
the spirit be born in man. "The All Spirit or the Holy
Ghost will manifest Himself to creatures as soon as
they themselves reach the reconciliation within them-
selves of their being with their thought, of the body
with the soul. " "Action is the sign, the consequence
of life. Life manifests itself by deeds. " The creation
of the world was the highest of deeds. We from afar
unite ourselves to God's great deed inasmuch as we act
or create perpetually: and when these acts
reach a certain degree of perfection, when there shall be in
them harmony of being and thought, then will we attain union
with the Holy Spirit. . . The better and more profoundly we
know Him by that deed. . . of ours the more He will show Him-
self to us, beautiful, wise, infinite. . . ever more unattainable,
though each moment attained: ever abiding in His relation
to us as the ideal, albeit as the reality unfolded about us: as
our unceasing desire, as our life that is never ceasing nor
possible to end. And this in very truth is eternal love. . . But
it is difficult to write clearly on all that touches the all spirit
and the all life, for we, spirits torn asunder and divided into
twain, unhappy, suffering, have not reached the ages of life.
One torn asunder can only faintly anticipate what are peace,
harmony, love, and the creative deed that flows from them.
Yes, but it is well to have this anticipation. It is the glimmer-
ing spark in us of the all life.
Humanity then toils and progresses to its aim,
which aim is the Kingdom of God, or in other words
the new Christ-disposition of the universe,
passing into deed and reality; now not only affecting indi-
vidual souls, but the whole of humanity, all its laws, statutes,
and governments, and thus changing earth into one great
living temple of the Holy Ghost.
What then is humanity? It is the common labour of all
human individual spirits, advancing through the ages of the
history of this world, so that by their mutual training of self
they may reach that rung of time whence they will soar to
their eternal life,
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? Before the Dawn 215
which is that new epoch when all the universe shall be
united in eternal harmony.
If, then, humanity is the common labour of individual
spirits travelling to the eternal life, there must be intermediary
circles in which is wrought the common labour of individual
spirits training humanity in its highest signification, that is,
God's kingdom on earth. . . and from whose organization and
harmony is to arise the living and perfect organism which we
call God's kingdom and the rule of the Holy Ghost on this
earth.
These circles are the individual nations each called
to its own working out of one of God's ideas, endowed
like man with free will as to whether it will correspond
to the Divine grace of its calling. If unfaithful to this
vocation, it shall lose its entity for ever, and be swallowed
up by other nations.
We only call a nation that collection of living spirits which
has comprehended the aim to which it tends, that is, humanity
in its highest signification, and has consecrated itself to this
by historical deeds, or has so acted as to hasten its apparition
and fulfilment.
From this follows the duty of the individual to
sacrifice himself for the nation and therefore for
humanity, because "the Christ-likeness of the collective
spirit is not attained otherwise than by the Christ-like-
ness of individual spirits. " With Krasinski the in-
dispensable condition of the resurrection of Poland will
always be the moral worth of the individual Pole.
When the individual spirits give up their body and life for
the nation, for humanity, by that very act they gain them
back, for the nation is exalted and the day of God's kingdom
approaches, consequently the solution of the history of the
human race.
"Hence results the sanctity and the inviolability of
nationality. " A nation's first beginning, her rise from
her myths into the light of history, "in which God's
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? 216 The Anonymous Poet of Poland
special grace worked under the form of the national
instinct and inspiration," constitutes the first stage of
the trinity in a nation's life, that of being. When after
centuries of labour she gains a clear knowledge of her
vocation and beholds "the secret of her own being,"
she has reached the second stage of her trinity, that of
thought. Then succeeds her long battle between "the
two elements, the body and soul of the nation," that is
to lead her to the third stage, when she shall be a
medium of God's kingdom on earth. "Then only in
that third epoch the immortal spirit of the nation shall
shine in its fulness. . . having fused body and soul"--
Krasinski's definition of the soul will be remembered--
"in one love and one life. "
Krasinski then works out his idea of the trinity in
history: the ancient world, the classical age, corre-
sponding to the first stage of the body or being: the
Christian era to the second of thought and of the soul.
"But before these two worlds finish out the struggle with
each other," writes the Pole, wearied by the evil days in which
his lot had been cast, " unite and flow together into the one
world of the spirit, how many ages must pass? How many
transformations, tribulations, tempests, must befall? How
much blood shall be shed by the body, how much despair by
the soul? . . . [Our age] being a transition, bears all its signs,
all the marks of disunion, disruption, of the war between being
and thought, between the body and soul of the world. "
The idea of nationality, slowly growing through
history, is opposed to the rule of the ancient world
which was of government only, the rule of the body
preceding the rule of the soul.
But we are reaching the ages when such a division of soul .
from body shall be no more possible, and the first principle of
public law shall be the dissolution of all governments that are
not founded on nationality.
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? Before the Dawn
217
This is the age of nationalities. The nations "are
reaching the consciousness of the inviolability and in-
dependence of their life. " But as only after Christ's
life and death did the individual spirit reach the full
knowledge of its life and immortality and of its road to
heaven, so now the collective spirit of humanity neces-
sitates its pattern to point it out its road and to prove
to it that destruction is impossible.
But such a truth, descending for the first time into the
world, can only be proved by death and rebirth. Before we
can begin to live lastingly without death, first we must rise
from death, to show all who are mortal and our brothers that
they are in very truth immortal.
"The necessity of the like examples is the eternal
law of history," where:
nothing is brought about flimsily or easily. All is done little by
little, with difficulty, laboriously, and beyond measure gravely
and sternly. No abstract thought, no idea unjustified by
execution, no theory taken by itself can direct the fate of the
world. It must first take flesh, become a living example, a
doctrine with a beating heart.
There must be in our days some one member of the
human commonwealth to be the living proof of the
sanctity of nationality and the disseminator of the truths
upon which history is built. It can only speak through
the power of martyrdom and death by which alone
immortality and resurrection can be proved, which have
been preceded by a past of glorious deed.
So here we have the poet's own country, now, he
says, in the second stage of her trinity.
That will be in some wise the state of Purgatory for the
soul of a great nation. Ground down on all sides by a fear-
ful slavery, wounded by daily injustice, suffering and wandering,
she, by indescribable pain and an equally infinite ideal strength
of faith and hope, prepares for herself a new body for the day
of resurrection. . . No one without deliberation and strong reso-
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? 218 The Anonymous Poet of Poland
lution, without a thousand hesitations, researches, painful de-
ceptions, collapses of the powers of thought and transforming
uprisings will reach the self-inebriation of its own Christ-like-
ness, awakened in us by the manifestation of the Son of God.
The collective spirit of a nation must pass through precisely
the same cycle as individuals if she is to rise from the dead
and stand in the band of living creative nations.
The conviction of the identity of the morality of the
individual with that of the universal law is always one
of Krasinski's fundamental tenets, of which we shall
have more to say in another place.
Then with a touch of ecstasy Krasinski sets forth
the mission of his nation to lead us by her death to the
realization of God's kingdom on earth. But we will
not linger upon these fine passages for we shall meet
them as sublime poetry in Dawn, whither Krasinski
had now nearly won his way.
In the third part of the Treatise the poet points to
the Slavonic race in contradistinction to the Roman
and Germanic families as that which will introduce the
future element of life into the world. Poland, says he,
will be the leader of that race. For in Russia an
Asiatic conception of government stamped out liberty,
and thus the element of love and life and progress
perished. It is curious to note that one of the argu-
ments Krasinski uses in his case against Russia is the
denial by the Russian state religion of the equal pro-
cession of the Holy Ghost from the two first Persons
of the Blessed Trinity. This, as is obvious from the
whole tenor of The Treatise of the Trinity, proves to
Krasinski the rule of all-power in the Russian nation,
the deification of power, and hence the loss of the spirit
and of progress. But at the moment that he turns
fondly to the contrasting image of his own nation, the
manuscript breaks off abruptly, never to be resumed.
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? CHAPTER X
DAWN
(1843)
On the 9th of April, 1842, Krasinski wrote from Basle
to Gaszynski:
"Where shall I begin and where must I end, oh,
my Konstanty? At that very name "--it had also been
Danielewicz's--"my heart is broken. Only two weeks
ago there were three of us, united of old together from
our childhood. Now there are only two, you and I\"
In February under the shock of a terrible family
tragedy, to which indeed one who knew him well ascribes
his death2, Danielewicz had fallen sick of typhus. For
weeks Krasinski watched by his bedside in an agony
where there was small room for hope: and on Easter
Sunday Danielewicz died in the poet's arms, the only
one of his friends who did not outlive him.
"He was," writes Krasinski to their mutual school-
fellow, "my guardian angel, my strength, the intellect
of my intellect: and he loved me so, he loved me so that
if all had forsaken me I would not have complained if
only he had remained8. "
Krasinski only tarried in the city that had become
hateful to him long enough to lay his friend's remains
1 Letters to Gaszynski. Basle, April 9, 1842.
2 See Stanislaw Koimian's Introduction to Letters of Zygmunt
Krasinski to Stanistaw Ko&mian.
3 Letters to Gaszynski, ibid.
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? 220 The Anonymous Poet of Poland
in the grave and to write the epitaph that he placed
above them: "To him who was pierced with a bullet
at Ostrotenka," who: "eleven years later died on foreign
soil. . . to the companion of all his youth, to his friend
who was more than a brother, this stone is placed in
his despair by Zygmunt Krasinski" : and he ends it by
Job's cry of grief: " My days have been swifter than a
post, they have fled away and have not seen good. "
Then sick in mind and body he wandered slowly and
sadly into Switzerland, detained on his journey by a
physical break-down. "I seek for forgetfulness in the
mountains," he told Cieszkowski, "but on all sides of
me and behind me and before me goes his beloved
form1. " In June he was at Freiburg, where was also
Delphina Potocka. Three years before he had been
there with her and Danielewicz; and here he now
wrote those beautiful lines, commemorating a dead
friend and a living love, that remain to us as the poem:
Fryburg.
Three were we once. We did not know beneath the
shadows of these towers, crowned by the rainbows of these
coloured windows, that three years were to pass and we should
be alone, and he a memory only to our hearts.
After recalling the days the three had spent to-
gether, when Delphina had sung to Danielewicz's piano,
Krasinski recounts in language almost identical with
that which he had written at the time to his friends
the scenes of Danielewicz's deathbed. He kneels be-
fore the corpse whose face, he says in the poem as he
said in his letters, "was beautiful so that it seemed to
me like Christ's own face: and I cried out in certitude,
'He is Thine, Lord God. '"
1 Letters to Cieszkowski. Lucerne, April 30, 1842.
? ?
And he, "Henceforth Christ is no more born nor dies on
earth, for henceforth for the ages of the ages He is and will
be on earth. "
And I, hearing this, cast off all fear, and asked: "Lord, and
they, whom I led here yesterday, will they lie for ever beneath
these ruins, all dead around the old dead man? "
And that white holy one answered me: "Fear not for them.
Because they rendered him that last service the Lord will
reward them--for, in their setting even as in their rising, dead,
even as they lived, they are of the Lord. Yea, verily, it will
be better for them and for the sons of their sons. "
And when I had understood I was glad, and my spirit
woke.
We are thus left with the death of Poland and with
nothing more beyond a vague promise that is too in-
definite to convey any certitude of her resurrection.
Count Tarnowski looks upon this work as Krasinski's
greatest swerving from his patriotic and religious faith.
But the allegory that Tarnowski considers as well nigh a
blasphemy against Krasinski's national convictions and
openly hostile to his Church, Dr Kleiner is inclined to
regard as illustrative of the doctrines of development
that at this time began to take hold upon the poet.
The old Poland dies with the old Church. Both will
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? 2o6 The Anonymous Poet of Poland
rise again, but in a completely different form in the
new epoch, which is to be the epoch of love1. We
shall see how Krasinski modified this theory, which in
the Legend is almost too vague to be called a theory,
and, bringing it into far more orthodox lines, worked it
out in Dawn. The contradictions to be found in the
Legend are, Count Tarnowski suggests, not to be in-
vestigated too narrowly. After all the Legend is not a
treatise. It is a dream with the inconsistencies of a
dream2.
As regards the three epochs of the Church or of
humanity, we do not know whether Krasinski had
learnt them directly from the writings of Joachim of
Flora, which is improbable, or through Schelling and
Swedenborg, who both refer to them, or through the
medium of Cieszkowski, or again whether he evolved
them out of his own brain3.
"After the Resurrection," he wrote to Delphina Potocka
who was the constant recipient of his highest philosophical
theories side by side with the outpourings of his love, "Christ
takes not Peter, but John. But Peter is the Roman Church,
the practical militant governing Church, and John, who begins
the gospel from the 'Logos,' signifies the epoch of thought
and of the highest love. This has greatly struck me4. "
This language, as Dr Kleiner remarks, indicates
that the Anonymous Poet reached his point by a
process of his own, and probably only discovered later
that it was several centuries old5.
Krasinski was now rapidly advancing in the forma-
tion of his idea. In 1840 he wrote to the friend
1 St. Tarnowski, op. cit. J. Kleiner, History of'the Thought of' Zygmunt
Krasinski.
2 St. Tarnowski, op. cit. 3 J. Kleiner, op. cit
4 Letters to Delphina Potocka. Rome, Dec. 20, 1839. Tygodnik
Illustrowany, 1899. 6 J. Kleiner, op. cit.
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? Before the Dawn
207
whose life was darkened by the acutest griefs of a
father:
There are certain sufferings of yours about which I never
write to you: both because I do not wish to aggravate them,
and because it is better not to set on paper what has taken
up its abode in the very depths of the heart. But do not
therefore think that I do not think of them and that I do not
feel them together with you.
Assuring his friend how the latter's afflictions rend
his heart, he goes on:
Oh, Adam, only, only faith in a higher ordering of the world,
faith that all the happenings and bitternesses of the earth are
discords let loose in the Divine accord, in the accord that as
yet has not reached our hearing but must some time reach it,
can save us. Therefore we believe that we know only one
half of life. I speak incorrectly, we know the whole of life by
thought, but we know by our own experience the half of that
all-life, and because it is only the half it is evil for us. But we are
spirits, not perishable stones. The spirit has its resurrection
from pain; happiness and divine peace are our destiny, for
they are our nature. Thence we came, and there shall we
return. Let this thought be my wish for you in the year that
is now to begin1.
This conception of the half of life being ours, and i
not the perfect whole, was one of the foundations upon
which Krasinski was now raising the solution of un-
explained suffering that gave him the clue to the
mystery of Poland's tragic history.
"Where there is pain," he wrote to Stowacki on a
Roman Easter Eve, "there is life, there is resurrection. "
Death was no more death in his eyes. There is no
death save moral abasement. "Only where there is
abasement shall there be no resurrection2. "
While Krasinski was thus on the highroad to the
vision that brought him hope and joy for his nation he
1 Letters to Sottan. Rome, Dec. 20, 1840.
2 Letters of Krasinski. Vol. 111. To Stowacki, Easter Eve, Rome, 1841.
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? 2o8 The Anonymous Poet of Poland
was passing through the crisis in his private life that
he had greatly dreaded. His father was insisting
that his son should marry the lady whom the elder man
desired to secure for his heir. Krasinski, as we have
seen, had always regarded with aversion the thought of
his marriage, and had indeed, as Count Tarnowski
notes, no inducement to look upon marriage as a happy
lot, considering the experience of the two women he
had known best1. Still more, his heart was bound up
with Delphina Potocka. Just before his departure from
Rome in the summer of 1841 for Germany, where he
was to meet his father and where he knew that the
question would have to be decided, he addressed a
poem to Delphina, breathing grief and eternal love,
praying God, as he goes forth "into a terrible world
where love is not," to grant him, barren of hope and
happiness himself, to be the sweetener of the sorrows
of her whom God had given him as his sister. Three
months later when he and his father had parted company
he tells Sottan:
"You cannot imagine what it is, after having spent two
months in continual wrangling, to regain a little freedom at
last. " He solemnly charges his friend that he shall allow no
other ear ever to hear these confidences, for if he does: "I can-
not pour out to you my breaking heart. . . My father's despair,
his weakened health, have forced me. I had nothing else with
which to give him strength and life2. "
He then tells how for that reason he consented to
his father's will. But the negotiations did not result in
anything immediate. Two years passed before Zyg-
munt's betrothal and marriage. He settled down in
Munich for the winter of 1841 with the friend of his.
1 St. Tarnowski, Zygmunt Krasinski.
2 Letters to Sottan. Munich, Sept. 24, 1841.
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? Before the Dawn
209
heart, Danielewicz. And then the moment came when,
after several weeks of close interchange of ideas with
this beloved companion, he felt a sudden illumination of
vision. An almost rapturous conception of the national
theory for which he had sought with such anguish in-
vaded his soul.
"I spent the winter not in Munich, nor in any place in
space; but in myself--in the spirit," he told Cieszkowski1.
And many weeks later he wrote to Gaszynski:
All through January I was possessed by uncommon in-
spiration. I lived so that the whole of that month was to me
one hour, one dream. I have had to pay the fates dearly for
that delight of the soul [in the death of Danielewicz]. All day I
was at my table, and in the evenings with my dear Konstanty2.
He embodied his ideas in his Treatise of the
Trinity, consisting of three sections: (1) On the trinity
in God and the trinity in man: (2) On the trinity in
time and space: (3) On the position of Poland among
the Slavonic peoples. It was never finished. Krasinski
enclosed extracts from it in his letters from Munich to
Sottan and his friend and cousin, Stanistaw Matachowski.
The rest remained among his manuscripts, and was
after his death sent by his desire to the priests of the
Polish congregation of the Resurrection. He left orders
that nothing in his papers that might be against the
teaching of the Catholic Church should be published.
The Resurrectionists objected to the publication of the
treatise by reason of its want of orthodoxy: and, al-
though part of it was given to the public by the poet's
grandson in 1903, it was only published as fully as
Krasinski left it in the Jubilee edition of 19123.
1 Letters to Cieszkowski. Munich, Feb. 25, 1842.
2 Letters to Gaszynski. Basle, April 9, 1842.
3 It is printed there under the title: On the position of Polandfrom the
Divine and human standpoint.
G. 14
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? 2io The Anonymous Poet of Poland
As Krasinski repeated and developed much of the
matter of the treatise, and with greater beauty, in Dawn
and the Psalms, we will resist the temptation to do
more than summarize its main thesis and quote a few
of the more striking or illuminating passages.
In part influenced by his studies in Hegel and
Schelling, and still more by Cieszkowski's theories,
Krasinski found in the trinity or threefold a solution to
his difficulties. The first Person of the Blessed Trinity
corresponds to Being. His relation to man is that
of Grace inasmuch as He created him. The second
Person is that of Thought or Understanding, from
whom we receive the consciousness of Being and the
knowledge of its conditions. The third Person is that
of Love, who unites Being with Thought. "In the
image of this Divine Trinity each of us is likewise a
trinity each moment. . . each of us is simultaneously being,
thought, life. " To the three elements of the Divine
Trinity correspond the three elements or epochs in the
life of the soul, of the nation, of humanity.
In the beginning is grace, and in the end love. Grace
[shown to man in the act of his creation] can only be for those
who are not yet. Love can only be for those who are, but who
are worthy of it, who have merited it. But the intermediary
and the necessary transition from grace to love, from the first
being [or existence] to the highest life, is understanding. In
relation to us the Divine Understanding signifies the logic of
our life, its work, its toil, together with its suffering and its
martyrdom, in a word, its merit. And obviously in order to
lead those created by grace to the sanctity of heavenly spirits,
to eternal life, their merit and gradual progress were absolutely
necessary: that is, it was necessary that the Divine Under-
standing should manifest to and enjoin upon them this
indispensable necessity, for otherwise grace would be uncom-
prehended, and in the end love would likewise be blind, likewise
uncomprehended, and therefore would be no love but again
only grace. Therefore there would be no change or develop-
ment from first to last.
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? Before the Dawn
211
Upon this idea of development Krasinski founded
his hopes for both his country and humanity. The
travail of transition explains to him the riddle of our
suffering. This transition is the second stage of our
trinity leading to the third, that of love, of the Holy
Ghost who as All Love unites the first and second
Persons of the Trinity, unites being with thought.
The intermediary in that transition between grace and love,
Eden and Heaven, the ages of Jehovah and of the Holy Ghost,
between the state of bodily being and the state of the fulness
of life and spirituality, had to be the Divine Understanding
which, taking flesh and manifested in the human race, woke
the soul and understanding of man. Hence Christ is the
Saviour. . . the intermediary, and only passing by Him can we
reach redemption. . . He is. . . in the highest sense the way, as
He said of Himself. By that way only can we attain to the
final love: and because as far as we are concerned that way
is toil, suffering, merit, therefore Christ had to reflect it, express
it, put it into action, as it were throw it into bas-relief by His
life and by His death. All the labour and pain of transition is
represented in Him. . . Therefore not by victory but by constant
defeats He conquered everywhere. . . In Him always, in each
moment and deed and word of His we see the union of both
natures, the continual inflow of one into the other--in a word,
we see the transition of which we are speaking, the transition
from the flesh to the fulness of the spirit, or from the human
nature to the Divine.
The life and death of Christ manifest the road by
which man and humanity must pass: and this close
likeness of the lot of man and the human race to that
of their pattern, Christ, becomes one of Krasinski's
master arguments.
Again, from the reciprocal overflowing between the
Persons of the Blessed Trinity, Krasinski deduces that
of each soul, fashioned in the image of the Blessed
Trinity, upon one another. This, too, plays a consider-
able part in his mystic theories of Poland's apostolate.
14--2
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? 212 The Anonymous Poet of Poland
In humanity the social state, the sanctification and raising
of which is the aim of humanity, is precisely that reciprocal
imparting to each other of human spirits.
Everywhere and
always who gives receives, who loves is multiplied, who pours
out of himself or creates something external, is in that very
moment created higher himself. . . To impart self on earth to
others is in outward seeming to lose something of self, even to
be utterly destroyed--but that is only a delusion. That destruc-
tion is itself destroyed, for in truth only by that means does
the living spirit grow and immortalize itself. . . By what it gives
out from itself it becomes more powerful.
Showing how Christ wrought out this rule "most
sublimely and most perfectly" by His life and death,
Krasinski argues that as the plant to become a flower
must pass through light, so each man and collective
humanity must pass by the law of Christ, "and work it
out in themselves to gain salvation. For the individual
man salvation is eternal life. . . For humanity it is the
Kingdom of God on earth, that is, the condition of
social Christ-likeness. "
But as humanity is the collective state of all in-
dividual men, each unit composing the aggregate must
make himself ripe for this high spiritual calling. "He
must fulfil that condition somewhere and somehow. "
Perhaps by transmigrations, suggests Krasinski (who at
that time was inclined to believe in metempsychosis), or
perhaps by some state of trial and purgation after human
life is over, which state the poet calls purgatory, but
which he develops somewhat further than the Catholic
doctrines on the subject in which he had been brought
up. The state of purgation he looks upon as that
of the transition of which he often speaks. Man,
deprived of his first condition, that of earthly being or
existence, enters the second phase of his trinity, that
of thought or mind, impossible to manifest itself by
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? Before the Dawn
213
action. This phase of transition, deprived of corporeal
existence but where mind and soul remain, leading to
the third state or epoch of union by love between being
and thought, was to Krasinski the exact counterpart of
the then condition of his nation, and this conception
cleared his views on her present and future. In that
purgatory, writes the poet with his thoughts turned to
his country, there is "indescribable yearning, infinite
mournfulness," endless searching for what is not yet
realized.
But the moment will arrive when the perfect
harmony between thought and being will be effected,
and that will be the day of the Holy Ghost, Who shall
unite them by love. It will be the completion of the
trinity both in man's soul and in humanity. Christ left
it to "human toil to prove in the whole of nature, in all
the departments of life and death, in all the spheres of
thought and in every civilization the necessity of Christ's
law. "
Suffering and struggle are always Krasinski's in-
exorable conditions. The same law of the torments of
transition applies equally to the individual and to
the human race. Man is composed in the image of
the Trinity: of body; soul, the latter, according to
Krasinski, the thought and consciousness of man about
himself; and spirit, that is the individuality that binds
these two and which is man's personality1. These
correspond, as we see, to each member of the Divine
Trinity. "To reach the spirit it is necessary for the
human race to pass through thousandfold and terrible
cycles, and equally is it necessary for each individual
1 See Count Tarnowski's clear summarization of Krasinski's doctrines
in his Zygmunt Krasinski.
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? 214 The Anonymous Poet of Poland
that composes it. Being, or the body, wars in our
bosoms with thought or the soul. " By this war shall
the spirit be born in man. "The All Spirit or the Holy
Ghost will manifest Himself to creatures as soon as
they themselves reach the reconciliation within them-
selves of their being with their thought, of the body
with the soul. " "Action is the sign, the consequence
of life. Life manifests itself by deeds. " The creation
of the world was the highest of deeds. We from afar
unite ourselves to God's great deed inasmuch as we act
or create perpetually: and when these acts
reach a certain degree of perfection, when there shall be in
them harmony of being and thought, then will we attain union
with the Holy Spirit. . . The better and more profoundly we
know Him by that deed. . . of ours the more He will show Him-
self to us, beautiful, wise, infinite. . . ever more unattainable,
though each moment attained: ever abiding in His relation
to us as the ideal, albeit as the reality unfolded about us: as
our unceasing desire, as our life that is never ceasing nor
possible to end. And this in very truth is eternal love. . . But
it is difficult to write clearly on all that touches the all spirit
and the all life, for we, spirits torn asunder and divided into
twain, unhappy, suffering, have not reached the ages of life.
One torn asunder can only faintly anticipate what are peace,
harmony, love, and the creative deed that flows from them.
Yes, but it is well to have this anticipation. It is the glimmer-
ing spark in us of the all life.
Humanity then toils and progresses to its aim,
which aim is the Kingdom of God, or in other words
the new Christ-disposition of the universe,
passing into deed and reality; now not only affecting indi-
vidual souls, but the whole of humanity, all its laws, statutes,
and governments, and thus changing earth into one great
living temple of the Holy Ghost.
What then is humanity? It is the common labour of all
human individual spirits, advancing through the ages of the
history of this world, so that by their mutual training of self
they may reach that rung of time whence they will soar to
their eternal life,
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? Before the Dawn 215
which is that new epoch when all the universe shall be
united in eternal harmony.
If, then, humanity is the common labour of individual
spirits travelling to the eternal life, there must be intermediary
circles in which is wrought the common labour of individual
spirits training humanity in its highest signification, that is,
God's kingdom on earth. . . and from whose organization and
harmony is to arise the living and perfect organism which we
call God's kingdom and the rule of the Holy Ghost on this
earth.
These circles are the individual nations each called
to its own working out of one of God's ideas, endowed
like man with free will as to whether it will correspond
to the Divine grace of its calling. If unfaithful to this
vocation, it shall lose its entity for ever, and be swallowed
up by other nations.
We only call a nation that collection of living spirits which
has comprehended the aim to which it tends, that is, humanity
in its highest signification, and has consecrated itself to this
by historical deeds, or has so acted as to hasten its apparition
and fulfilment.
From this follows the duty of the individual to
sacrifice himself for the nation and therefore for
humanity, because "the Christ-likeness of the collective
spirit is not attained otherwise than by the Christ-like-
ness of individual spirits. " With Krasinski the in-
dispensable condition of the resurrection of Poland will
always be the moral worth of the individual Pole.
When the individual spirits give up their body and life for
the nation, for humanity, by that very act they gain them
back, for the nation is exalted and the day of God's kingdom
approaches, consequently the solution of the history of the
human race.
"Hence results the sanctity and the inviolability of
nationality. " A nation's first beginning, her rise from
her myths into the light of history, "in which God's
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? 216 The Anonymous Poet of Poland
special grace worked under the form of the national
instinct and inspiration," constitutes the first stage of
the trinity in a nation's life, that of being. When after
centuries of labour she gains a clear knowledge of her
vocation and beholds "the secret of her own being,"
she has reached the second stage of her trinity, that of
thought. Then succeeds her long battle between "the
two elements, the body and soul of the nation," that is
to lead her to the third stage, when she shall be a
medium of God's kingdom on earth. "Then only in
that third epoch the immortal spirit of the nation shall
shine in its fulness. . . having fused body and soul"--
Krasinski's definition of the soul will be remembered--
"in one love and one life. "
Krasinski then works out his idea of the trinity in
history: the ancient world, the classical age, corre-
sponding to the first stage of the body or being: the
Christian era to the second of thought and of the soul.
"But before these two worlds finish out the struggle with
each other," writes the Pole, wearied by the evil days in which
his lot had been cast, " unite and flow together into the one
world of the spirit, how many ages must pass? How many
transformations, tribulations, tempests, must befall? How
much blood shall be shed by the body, how much despair by
the soul? . . . [Our age] being a transition, bears all its signs,
all the marks of disunion, disruption, of the war between being
and thought, between the body and soul of the world. "
The idea of nationality, slowly growing through
history, is opposed to the rule of the ancient world
which was of government only, the rule of the body
preceding the rule of the soul.
But we are reaching the ages when such a division of soul .
from body shall be no more possible, and the first principle of
public law shall be the dissolution of all governments that are
not founded on nationality.
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? Before the Dawn
217
This is the age of nationalities. The nations "are
reaching the consciousness of the inviolability and in-
dependence of their life. " But as only after Christ's
life and death did the individual spirit reach the full
knowledge of its life and immortality and of its road to
heaven, so now the collective spirit of humanity neces-
sitates its pattern to point it out its road and to prove
to it that destruction is impossible.
But such a truth, descending for the first time into the
world, can only be proved by death and rebirth. Before we
can begin to live lastingly without death, first we must rise
from death, to show all who are mortal and our brothers that
they are in very truth immortal.
"The necessity of the like examples is the eternal
law of history," where:
nothing is brought about flimsily or easily. All is done little by
little, with difficulty, laboriously, and beyond measure gravely
and sternly. No abstract thought, no idea unjustified by
execution, no theory taken by itself can direct the fate of the
world. It must first take flesh, become a living example, a
doctrine with a beating heart.
There must be in our days some one member of the
human commonwealth to be the living proof of the
sanctity of nationality and the disseminator of the truths
upon which history is built. It can only speak through
the power of martyrdom and death by which alone
immortality and resurrection can be proved, which have
been preceded by a past of glorious deed.
So here we have the poet's own country, now, he
says, in the second stage of her trinity.
That will be in some wise the state of Purgatory for the
soul of a great nation. Ground down on all sides by a fear-
ful slavery, wounded by daily injustice, suffering and wandering,
she, by indescribable pain and an equally infinite ideal strength
of faith and hope, prepares for herself a new body for the day
of resurrection. . . No one without deliberation and strong reso-
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? 218 The Anonymous Poet of Poland
lution, without a thousand hesitations, researches, painful de-
ceptions, collapses of the powers of thought and transforming
uprisings will reach the self-inebriation of its own Christ-like-
ness, awakened in us by the manifestation of the Son of God.
The collective spirit of a nation must pass through precisely
the same cycle as individuals if she is to rise from the dead
and stand in the band of living creative nations.
The conviction of the identity of the morality of the
individual with that of the universal law is always one
of Krasinski's fundamental tenets, of which we shall
have more to say in another place.
Then with a touch of ecstasy Krasinski sets forth
the mission of his nation to lead us by her death to the
realization of God's kingdom on earth. But we will
not linger upon these fine passages for we shall meet
them as sublime poetry in Dawn, whither Krasinski
had now nearly won his way.
In the third part of the Treatise the poet points to
the Slavonic race in contradistinction to the Roman
and Germanic families as that which will introduce the
future element of life into the world. Poland, says he,
will be the leader of that race. For in Russia an
Asiatic conception of government stamped out liberty,
and thus the element of love and life and progress
perished. It is curious to note that one of the argu-
ments Krasinski uses in his case against Russia is the
denial by the Russian state religion of the equal pro-
cession of the Holy Ghost from the two first Persons
of the Blessed Trinity. This, as is obvious from the
whole tenor of The Treatise of the Trinity, proves to
Krasinski the rule of all-power in the Russian nation,
the deification of power, and hence the loss of the spirit
and of progress. But at the moment that he turns
fondly to the contrasting image of his own nation, the
manuscript breaks off abruptly, never to be resumed.
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? CHAPTER X
DAWN
(1843)
On the 9th of April, 1842, Krasinski wrote from Basle
to Gaszynski:
"Where shall I begin and where must I end, oh,
my Konstanty? At that very name "--it had also been
Danielewicz's--"my heart is broken. Only two weeks
ago there were three of us, united of old together from
our childhood. Now there are only two, you and I\"
In February under the shock of a terrible family
tragedy, to which indeed one who knew him well ascribes
his death2, Danielewicz had fallen sick of typhus. For
weeks Krasinski watched by his bedside in an agony
where there was small room for hope: and on Easter
Sunday Danielewicz died in the poet's arms, the only
one of his friends who did not outlive him.
"He was," writes Krasinski to their mutual school-
fellow, "my guardian angel, my strength, the intellect
of my intellect: and he loved me so, he loved me so that
if all had forsaken me I would not have complained if
only he had remained8. "
Krasinski only tarried in the city that had become
hateful to him long enough to lay his friend's remains
1 Letters to Gaszynski. Basle, April 9, 1842.
2 See Stanislaw Koimian's Introduction to Letters of Zygmunt
Krasinski to Stanistaw Ko&mian.
3 Letters to Gaszynski, ibid.
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? 220 The Anonymous Poet of Poland
in the grave and to write the epitaph that he placed
above them: "To him who was pierced with a bullet
at Ostrotenka," who: "eleven years later died on foreign
soil. . . to the companion of all his youth, to his friend
who was more than a brother, this stone is placed in
his despair by Zygmunt Krasinski" : and he ends it by
Job's cry of grief: " My days have been swifter than a
post, they have fled away and have not seen good. "
Then sick in mind and body he wandered slowly and
sadly into Switzerland, detained on his journey by a
physical break-down. "I seek for forgetfulness in the
mountains," he told Cieszkowski, "but on all sides of
me and behind me and before me goes his beloved
form1. " In June he was at Freiburg, where was also
Delphina Potocka. Three years before he had been
there with her and Danielewicz; and here he now
wrote those beautiful lines, commemorating a dead
friend and a living love, that remain to us as the poem:
Fryburg.
Three were we once. We did not know beneath the
shadows of these towers, crowned by the rainbows of these
coloured windows, that three years were to pass and we should
be alone, and he a memory only to our hearts.
After recalling the days the three had spent to-
gether, when Delphina had sung to Danielewicz's piano,
Krasinski recounts in language almost identical with
that which he had written at the time to his friends
the scenes of Danielewicz's deathbed. He kneels be-
fore the corpse whose face, he says in the poem as he
said in his letters, "was beautiful so that it seemed to
me like Christ's own face: and I cried out in certitude,
'He is Thine, Lord God. '"
1 Letters to Cieszkowski. Lucerne, April 30, 1842.
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