Jewish Soul is Not Polish Soul Tuwim Kolek

Polish Culture, An Historical Introduction, by Lesek S Kolek.

Skamanders (Fully-Polonized Jewish Poets) Displayed a Thinly-Veiled Hostility to Polish Suffering: That’s One Reason That Endeks Did Not Think That the Jewish Soul and the Polish Soul Can Ever Become One

My review is based on the 2nd edition (2002), published in English. Owing to the breadth of information presented, I focus on only a few issues.

JEWISH SOUL IS NOT POLISH SOUL: JEWISH DISRESPECT TO POLISH EXPERIENCES

Author Kolek lists the Skamander poets (p. 231), of whom Julian Tuwim and Antoni Slonimski are probably the best known. He characterizes Skamander poetry as follows, “This led to a rejection of the canon of post-romantic literature in its pathetic-didactic variant and of the theme of national martyrology, as well as of traditional civic obligations of poetry.” (p. 232).

In other words, the Skamanders were indeed aloof from, if not hostile to, Polish patriotic traditions. Note also the fact that the phrase “national martyrology” (along with “heroic narrative”) often comes up, to this day, in academia. They are code words of hostility to the remembrance of the wrongs and sufferings that had been inflicted on Poles, and for Poland fighting for her basic rights.

POLISH PREHISTORY

One feature of this book is its detailed treatment of Slavic culture before 966. The reader learns that the Lusatian Biskupin settlement, near Poznan, built about 500 B. C., had used an astonishingly sophisticated urban setup composed of 7,000 cubic meters of timber. (pp. 11-13). In addition, contrary to the view of Slavs as an exclusively agricultural people, they engaged in a form of industry. This was evident in the pottery stoves and blast furnaces of about 300 A. D. Igolomia (near Krakow). (p. 17). On another subject, the amber of the Baltic coast was mentioned by the ancient Greeks and Romans. (p. 17).

ASPECTS OF OLD POLISH HISTORY

Now consider the 1230 A. D. coronation sword, the Szczerbiec [the Jagged Sword]. Kolek compares it the other swords endowed with supposed supernatural powers, such as Roland’s Durandel or the La Joyeuse of Charles the Great. However, Kolek rejects the account of Boleslaw the Brave having notched it when striking the Golden Gate in Kiev. (p. 45).

Kolek provides a fascinating account of the enigmatic origins of the Black Madonna. (pp. 61-62). It had a long history preceding its transfer to Jasna Gora in 1384, comprising Italian, Byzantine-Kievan, and Egyptian stylistic origins. In 1430, the Hussites profaned the icon with sword cuts and thrusts. The restoration was difficult, and this may have contributed to the miraculous events attributed to the Black Madonna.

THE BROAD BASIS OF THE POLISH NOBILITY

The szlachta encompassed great landowners as well as small farmers and those owning no land. (p. 310).