Apollo i Marsjasz This song is by Przemysław Gintrowski and appears on the album Tren Że drzewo do którego przywiązany był Marsjasz Zbigniew Herbert. of Zbigniew Herbert, a poet who came of age in the immediate aftermath of the war in i Marsjasz” [“Apollo and Marsyas”] from Studium przedmiotu [Study of an . One hardly needs to extol the virtues of Zbigniew Herbert’s poetry. It is com . In ” Apollo and Marsyas” (Apollo i Marsjasz), e.g., the stanza odwraca glow? i widzi.

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Like ethics, aesthetics “teaches how to face existence with fortitude,” to paraphrase Henryk Elzenberg see Klopotyz istnieniem.

Athena, intending herrbert entertain the Olympians by playing the flute is mocked by the gods and retreats to Mount Ida to play alone. According to another version Marsyas was defeated when Apollo added his voice marsiasz the sound of the lyre.

In the second round, Apollo turns his lyre upside down and plays; he is then judged the victor since Marsyascannot do the same with his flute. The usurpation of the prophetic power of independent augurs by those associated with Msrsjasz and controlled by Augustus left no room for the Marsyas of the Republic. Harvard University Press, Ultimately, Herbert’s poem is just that: The single reed or clarinet mouthpiece was apoollo to other ancient peoples, and I should not venture to assert that it was not known to the Greeks.

The second version occurs in the Fasti 6. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. Yet, it may be that this treatment of the myth is herbwrt transitional nor accidental. Marsyas was sometimes considered marsjssz king and contemporary of Faunusportrayed by Vergil as a native Italian ruler at the time of Aeneas. Herbert consciously chose to rework Ovid’s treatment of the myth because this myth allowed him to explore themes, contradictions, and ten- sions constitutive of his own and of Ovid’s poetics.

Far from indicating Ovid’s indifference to violence, as Galinsky claims, the conven- tionality of this lament intensifies the horror lying in wait beneath the serene appearances of the Ovidian landscape.


He was flayed alive in a cave near Celaenae for his hubris to challenge a god. Music in Greek mythology Phrygian characters in Greek mythology Satyrs.

By breaking the third person narration and shifting to a second person subjunctive, Ovid creates a sense of immediacy and direct address, as if he wanted to involve his audience in the process of counting Marsyas’sintestines.

An im- portant first century Hellenistic source for this Marsyasis Diodorus Siculus, who informs us that Marsyas was admired for his intelligence sunesis and self- control sophrosune Diod. The cosmological assumptions of the Pythagorean school could also easily be translated into political terms as a call for social harmony, state order, and political hierarchy. To Herbert, poetry is never y Gasset’s “the higher algebra of metaphors,” or the “high noon of the intellect.

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Alternative versions of the Marsyasstory may also help explain Ovid’s empha- hrbert on the satyr’s punishment rather than the rules of the contest and Apollo’s involvement. If Ovid disturbs his “mythologically-aware”audience with his account of the myth, Herbert forces his reader to reread mythology-still so often mis understood as a common realm of understanding-by basing his magsjasz and Marsyas”on one of the least attested stories of Greek mythology,22an episode relatively un- known to the modern audience and even within the Metamorphoses “like a pin in a hefbert to borrow,a term from Herbert’s poem “Whythe Classics.

To reduce the highly complex subject of classicism to just one aspect, classicism relies on the assumption that both poets and readers belong to the same semiotic domain, that, in other words, they share the same recognizable and comprehensible repertory of cultural topoi.

Looking at her reflection in a stream, however, she sees her cheeks ridiculously inflated and discards the in- strument, cursing it. Rather than focusing on Marsyas and his artistic skills, his agon with Apollo, or the victor and his choice of punishment, Ovid concentrates on the tortured body of Marsyas, shifting at the end to the metamorphosis of the tears shed over Marsyas’s death into the river Marsyas: The distancing of Apollo from Marsyas and the de-realizing of the punish- ment through an act of aestheticization seems to stem from Herbert’s complex relation with modernism’s de-humanization of the aesthetic sphere.

In this sense perhaps all “mature”poets to use T. You could count the pulsing intestines and gleaming entrails in the breast”-might strike one as an anatomical catalogue in which the organs in their “autonomy”depersonalize their “owner” cf. Cacus and Marsyasin Etrusco-RomanLegend. Among the literature confiscated was an “authentic” prophecy calling for the institution of games in the Greek manner for Apollowhich the senate and elected officials would control.


Przemysław Gintrowski:Apollo I Marsjasz Lyrics

Some accounts state that, to decide the winner, Apollo played his lyre upside down, and because Marsyas couldn’t do that with his flute, he lost. Herbert translates this external landscape into the internal land- scape of Marsyas’sbody that Apollo sees as the god aestheticizes Marsyas’ssuffer- ing.

A Plebeian Augur in the Time of Sulla? Zbigniew Herbert, who refused to compromise his art by adapting to the precepts of social realism and publishing during the era of Stalinism seems to have learned from his Roman predecessor how to encode political messages through the language of myth. Gestureand Rank in RomanArt: The Apolline action that Ovid passed over in silence because of its anti-Augustan overtones, Herbert, in somewhat simi- lar political circumstances, could express quite openly since this openness itself provided a cover-Ovid’s poem-for the political allusions of the myth that only a limited audience could penetrate.

Perhaps because the figure of Marsyas was too explicitly connected with the question of civic freedom, Ovid seems to have been reluctant to dwell upon the myth. Cicero wpollo us that in republican Rome Maximumtamenetpraestantissimumin re publica ius est augurum cum auctoritateconiunctum,”The greatest and most pres- tigious authority in the state is that of the augurs, to whom is accorded great power” Cicero, Leg. Moreover, Ovid projects his sympathy onto a bucolic setting see belowdescribing the beings of the region lamenting the satyr’sdeath7 and forming a river named Marsyasfrom their tears.

In fact, their aesthetic choices were partially determined by political conditions: The power structures in these works are indifferent if not malevolent to the human values of the poet and his creations Newlands