#stanislawa przybyszewska

[makiitabaki]

I sleep well knowing that Wojciech Pszoniak (the ultimate dilf Robespierre. Sorry LRF fans) had the chance to play Maxime abiding Przybyszewska's play.

[sprawa-przybyszewskiej]

The following text was presented in Polish, under the title „Mortal deities of hidden thrones. Maximilien Robespierre in Thermidor as Stanisława Przybyszewska’s alter ego” during a comparative literature conference in May his year. My idea of in what part my PhD will be about her, and what I can and cannot publish before is still taking shape, but I really wanted to put this out here.

Stanisława Przybyszewska is remembered in the collective consciousness primarily as the author of „The Danton Case”, and secondly - as a lonely, unhappy person, living in isolation and enduring miserable living conditions of her own free will (in some sense even at her own behest). Thanks to this way of looking at her, it’s easy to classify her in the studies focusing on her, in various, constantly recurring orders, and everything that is less obvious than these two facts can be omitted equally easily. Since she is known mainly as the author of „The Danton Case”, naturally her second great drama, „Thermidor”, is being pushed to the side. And it is precisely here that her biography is reflected in the character of Robespierre, her idol and deity. When I talk about being reflected, I mean, of course, the construction of Robespierre as a person in a drama is done according to the same pattern that Przybyszewska's life in Gdańsk has followed.

What pattern was it? First of all, we are talking about an existence that is not only lonely, but also aggressively hermit-like. Przybyszewska is not only stubbornly stuck in Gdańsk, with which she had nothing in common with and which she didn’t even like, but she also rejected help from her family and the few friends; loneliness of this kind naturally involves a certain attitude towards the world and a certain view of the world. Here I would like to focus on the facts extracted from her biography, and only those that can be recorded in a somewhat visual way, because only this type of simple, inalienable information is the one that could have found a place in her drama.

The most important facts from Przybyszewska’s life: - Loneliness - Hatred - Hierarchical view [of the world/reality]

The first fact is loneliness, understood both in the physical and mental sense. The second was her hatred of people, which was not (most likely) a result of a flaw of character (unless we consider her severity to be a flaw), but rather of a complete misunderstanding that she met with at every step. In her opinion, this misunderstanding had a simple cause – it was her own genius, which she sensed and which she tried to develop in her creative work. The third fact is the specificity of her view of the world, based on a hierarchical view.

Facts from Robespierre’s life: [obviously I am talking only about his literary counterpart, and only in Thermidor] - Loneliness - Hatred - Being conscious of his existence within a certain hierarchy

Przybyszewska smuggles these three undeniable and simple facts into „Thermidor” as features defining one of the characters, Maximilien Robespierre. He also exists in seclusion - although he is undeniably the most important character in the play, he is not only absent throughout Act I, but he only exists when his absence is being talked about.

„And here we can refer to the geobiography, because Przybyszewska places her hero in conditions close to her own living situation: her Robespierre lives in a «Parisian cubicle resembling a kennel» and washes himself with icy water. [...] Robespierre's cold Parisian cubicle corresponds to the short description of a room in a barrack, made by Przybyszewska between 1927 and 1928 in a letter to her cousin, Adam Barliński: «a crumbling ice house, deprived even of running water»” (Marcin Czerwiński, „Uskok”) -> LONELINESS

Using historical knowledge, Przybyszewska places Robespierre's apartment in a lonely room in the house of a friendly family - but drawing from her own life, she definitely enhances the „vibe” of his place of residence in such a way that it corresponds as closely as possible to her own living conditions. This is not supported by historical evidence, because it is known that in the Duplay family, Robespierre occupied two comfortable and normally furnished rooms, the standard of which did not differ from the standards in 18th-century Paris.

„The present study, however, argues that in fact she takes a Gnostic view of history as an eternal opposition between matter and spirit, and that this dualism saturates the utopian project she undertook both in her art and in her life.” (Kazimiera Ingdahl, „A Gnostic Tragedy”) -> ASCETISIM

However, for Przybyszewska, deprived not only of the luxuries of everyday life, but also of even a semblance of normalcy, it seemed unthinkable to grant the person she depicted in her works - in „Thermidor” more than anywhere else - the very luxuries that she herself was deprived of, and which she didn't even miss that much. Przybyszewska loved Robespierre and considered him to be the highest being, which, due to her Gnostic view of the world, was combined with her love of asceticism. Asceticism, the rejection of the material world, is one of those practices that allow us to rise higher on the mental plane, so it was, according to her (and certainly: according to her Robespierre) indispensable of.

The second point of contact between the writer and the character is hatred. The topic as such appears frequently in her prose, but in her dramas it appears only in these two lesser-known ones; as if she couldn't write about hatred in a more „domesticated” way. Przybyszewska rewrote each scene in „The Danton Case” at least 4 times, usually 10 – „Thermidor”, however, is a play written first and not even completely finished, so there are a few stylistically jarring places in it. From the point of view of this essay, the most important thing at this point seems to be the description of hatred from the mouth of Robespierre himself.

„In fact: I literally had a fever while writing. Everything is boiling inside of me. I cannot give you any idea of how much I suffer terribly with this absolutely powerless rage in the face of stupidity. When I first read this article, I regularly felt physically sick: I couldn't eat for hours. Besides, the blood rushed to my head so much that I was careless by putting it under the tap. Such bodily symptoms never reach the level of rage in me because of my own affairs.” (Stanisława Przybyszewska, „Letters”) -> HATRED

This corresponds with Przybyszewska’s views;  she spent her adult life without finding understanding or friendship among people (or at least friendship on her, harsh and inaccessible, terms), and so she felt hatred on a similarly physical level; even if she admitted that she didn't feel that way for personal reasons.

The same can be said about Robespierre, who hates not a single man, but what a man aspires to. There are more mentions of hatred in Przybyszewska's rich epistolography, and in the creation of Robespierre as a literary character in „Thermidor”, „The Danton Case” and „The Last Nights of Ventoese”, in fact, there are more - in this essay I only want to highlight this similarity as something more than similarity, as pouring of the writer's personal experience into the „personal experience” of the character.

„When you read and interpret [Przybyszewska's] correspondence, dramas and prose, after some time you begin to notice the constant presence of evaluations - of the world, people, their behaviors and achievements - with a dominant black, negative tone. Przybyszewska must always know and say precisely whether a person and a work are great and outstanding, or small and unsuccessful; whether she is dealing with the first or fourth „level” of creators. (Ewa Graczyk, „Ćma”) -> HIERARCHICAL VIEW

The third similarity is what Ewa Graczyk has called the „hierarchical view” and there can be no doubt that Przybyszewska - by adoring Robespierre, admiring him, idealizing him in her plays - transmits this trait of hers onto him not so much consciously, but because the hierarchical nature of her gaze is an inherent part of her as a person and she is unable to create a universum which would operate according to rules other than those she herself had adhered to. And hierarchization is closely related to hatred.

„During the winter, I suffered from a fear - as incredible as it was downright unpleasant - that I had come too far for my years. While last year with every page I wrote, bad and clumsy as they were, revealed to me the beginning of some line of development, thus marking all the directions of the path destined for me, which I immediately tried to follow - now this comfortable feeling of apprenticeship, of beginning, suddenly left me. I have not abandoned my path, the only one that suits my personality and that I have recognized from my mistakes. But the anticipated goal was achieved. Already. It terrified me. I thought I had gone all the way around in one year. There was nothing left for me to do but die.” (Stanisława Przybyszewska, „Letters”)

Robespierre, placed in a situation undoubtedly much easier to bear than Przybyszewska was, does not share with her similar dilemmas. Why? Because Przybyszewska all her life was afraid that she was not good enough - or maybe she was not so much „afraid” as she was convinced that she had not yet reached the peak of her abilities. Robespierre, on the other hand, although from time to time he may experience dilemmas related to not knowing whether he sees and assesses the situation correctly, knows for sure that although he may not be the greatest, at the same time, there is no one greater than him. Therefore, Przybyszewska's fear and uncertainty are not foreign to him; altough the same cannot be said about her irritation and anger, and not her appraising, mathematical view of other people.

It is clear that Przybyszewska poured her life experience into Robespierre; she probably did not have many other opportunities to narrate any literary work - in all her works not only the same themes or types of people are repeated, but also the same solutions and considerations. This results from her own character, but also from one more thing, closely related to the hierarchical view: her isolation took place at the ground level. This is both in its metaphorical and literal meaning: Przybyszewska lived in her barrack, rented to her out of pity, separated from others only by too thin walls, and nothing else. What is missing in her life is the introduction of some distance that would allow her to consider her situation as something other than - depending on her mood - a deep misfortune or a forced, but at least temporary, stop on the way to somewhere greater. It is a position on the same level as everyone else, or even worse than that: it is a position among people whom she considered lower than herself, but for which she had no evidence.

„During the winter, I suffered from a fear - as incredible as it was downright unpleasant - that I had come too far for my years. While last year with every page I wrote, bad and clumsy as they were, revealed to me the beginning of some line of development, thus marking all the directions of the path destined for me, which I immediately tried to follow - now this comfortable feeling of apprenticeship, of beginning, suddenly left me. I have not abandoned my path, the only one that suits my personality and that I have recognized from my mistakes. But the anticipated goal was achieved. Already. It terrified me. I thought I had gone all the way around in one year. There was nothing left for me to do but die.” (Stanisława Przybyszewska, „Letters”) -> GEOMETRY OF EXISTENCE

At this point, it is worth returning to this fragment and taking a closer look at the underlined fragments. Przybyszewska thinks about her life using vocabulary related to geometry (she briefly tried to study mathematics in her youth). However, this geometry is flat, located on one plane - a line, a circle, a designated direction. She has no space to breathe. And this is not only due to the forced pause in creative work, but also – more of an everyday problem - because of her room:

„My current apartment measures 2.25 x 4.60 metres. Measure it and you will see what it means. On top of that, there's a window – half a size of a normal one.” (Stanisława Przybyszewska, „Letters”) -> GEOMETRY OF EXISTECE

There is little space, then, in any sense of the word, and she can only spread her wings through Robespierre, whom she admires but whom she secretly would also like to be: his room, at least, is upstairs. I say this sentence a bit ironically (although it is true), just to emphasize that he actually had more space. And when he left, after he disappeared from the political scene for some time (as it is the situation at the beginning of „Thermidor”), he moved away from people in more than one dimension.

And this simultaneous elevation to heights, even if only heights of a second floor, and remoteness from people in every other possible respect, is what pushes Robespierre's opponents to understand him in terms of divinity. There is not much in it of praise, more of a statement of fact that must be accepted before it can be refuted. So what is Robespierre's divinity in Thermidor?

First of all, it is his inherent feature, the lens through which others must look at him. It's not just those who know him personally and work with him - it's about France in general. But the point is not to list all the moments in which one of the characters recognizes Robespierre as a god - let's consider it as a fact, just as they recognize it, and let's get over it to ask ourselves: what does this mean?

The main meaning is panic. Przybyszewska, through Robespierre, at least partially fulfills the dream of achieving success and the associated with it strong reactions of the world to the presence of such a successful person. Fear in this case is the highest form of flattery, except perhaps sincere (really sincere) devotion. This fear is both an expression of hateful admiration and a driving force behind the characters' actions. It results from a reluctant but unwavering faith in the divinity of their opponent and it is transformed into taking action, into an attempt (as history shows and as Przybyszewska would have shown in the play if she had completed it: a successful attempt) to overthrow the one who is a god, but not a guardian. Whoever keeps his divinity locked inside himself cannot get rid of it, but he does not make it a gift to others, but rather a curse to himself.

-> MORTALITY OF A DEITY

Because Robespierre is a mortal god. Przybyszewska created thorugh him something like a parody of Christ: a man-god in whom each nature is equally weak and each loses. Since each of them loses, then, unlike Christ, each of them dies. He actually „is burning in the blast furnance of his spirit” - because he makes decisions that bring about his own destruction. This is similar to the situation of Przybyszewska, who – so it would seem - did everything in her power to alienate the people on whose financial support she depended; who stubbornly stayed in Gdańsk instead of moving to one of the cities where she could receive more help from her family; who refused to undergo addiction treatment even under the threat of losing her government stipend. Her own non-humanity is inscribed in her through pride, to which she openly admitted and called „satanic” – she is linked with mortality in the same way.

In Robespierre, humanity and divinity combine in an unusual way: he worships himself, he’s convinced of his extraordinary power, and every matter he undertakes confirms this belief. But what is a monstrance if not a kind of visible concealment? What is the meaning of his long, six-week stay outside the French political scene at a time when he is needed there the most?

In her book „FORMS: Whole, Rhythm, Hierarchy and Network”, Caroline Levine proposes the introduction of the term „affordance”. An affordance is an action that is hidden in a given object or concept; an action forced, as it were, by a form that is itself a kind of oppression. In „Thermidor”, the form that has the greatest importance for the plot is an enclosed space. On the one hand, we are talking about the meeting room of the Committee of Public Safety (Przybyszewska preserved the unity of the place in the drama), and on the other - about Robespierre's apartment, which is only briefly mentioned.

-> AFFORDANCE OF HIDING

His withdrawal and his absence create anxiety among his opponents. The fear mentioned earlier is related to how the other revolutionaries feel about Robespierre as a person - but there is more to it than that. His absence, which does not prevent him from having a perfect understanding of the political situation at that time, has something uncanny about it. He himself puts it best: “There is something uncanny about this business. It is as if one discovered venomous teeth in a paper snake, or a hangman's rope in a young girl's sewing case [...]”. There is a reason why these comparisons make us feel uncomfortable: they violate the natural affordances of the cases mentioned, since paper should not be venomous and a sewing case should not contain a hangman’s rope. A room in a family home should not in any way resemble a place where a dangerous animal lurks [in the Polish version Robespierre is being likened to a spider] - and yet Robespierre evokes this type of association in others, probably without being fully aware of it himself.

„I remember that I saw her several times in the morning hours, walking from her apartment (in the barracks) through the courtyard of the Gimnazjum Polskie, sideways and stealthily, so much so that it was difficult to see her face.” (Ewa Graczyk, „Ćma”) -> COMING DOWN TO EARTH

His throne – his altar – is hidden, therefore it’s deprived of contact with the earth and its inhabitants. When, after a few weeks of absence, he decides to come down, he causes not only panic, but also simple surprise. This is not far from the personal experience of Przybyszewska, who at some point began to avoid going outside, and when circumstances forced her to do so, her appearance caused quite a surprise among onlookers - and (just like Robespierre) she was at odds with people both on „the sidewalk plane”, and on the mental plane.

-> FALLING DOWN ONTO EARTH

However, the mere physical descent to earth does not mean that Robespierre has left the spiritual and mental heights on which he dwells as a deity. Saint-Just's warning is not just mere words, but an expression of concern about the entire situation that Robespierre has just unfolded before his eyes - a situation that is almost impossible to solve and poses a real threat to the „paradise on earth” for Robespierre is the Republic. Falling from a height is also a threat to the spirit and a reference to the fall of Satan.

-> A LITERAL FALL

It is also simply a signal of the beginning of defeat. The affordance of the closed room was violated, so by getting rid of his loneliness and separation, Robespierre also deprived himself of their positive aspects. The mortal god descended to earth, thereby shedding the protective layer provided by the distance between himself and others, between his plan and the reality in which he lived - and his opponents, whether in human form or in the form of a natural course things, they immediately took advantage of the situation. And here we can find a reference to the situation of Przybyszewska, who at some point started to avoid seeing her friends from Gdańsk – a married couple Stefania and Jan Augustyńscy - because Stefania was, in Przybyszewska's opinion, too perceptive and did not fall for the artificial distance put between them through the words of „Everything is fine”. Thus, the writer trapped herself in the form and allowed it to turn into a prison. This kind of action somehow justified her and took away the responsibility for improving her life.

(Caroline Levin,e „FORMS: Whole,Rhythm, Hierarchy, Network) -> AFFORDANCE OF ISOLATION

Any form is a type of oppression. By imposing its order, it also forces the way of seeing and thinking. Robespierre's paranoia did not appear out of nowhere - it is the result of isolation (the only person who acts as a link and a buffer between the closed form of Robespierre’s private room and the closed form of the meeting room is Saint-Just - and Saint-Just has been struggling with the war on the Northern front for several weeks). It is no different with Przybyszewska herself, whose attitude towards the world was largely dependent on her financial conditions, which she did not try to improve: "Since [Staśka] is not crushed by the grey of everyday and by the struggle for a piece of bread, the general hatred towards people and constant fear of them ceased” wrote her husband in a letter to Helena Barlińska.

-> THE DUAL NATURE OF AFFORDANCE

When it comes to affordance, there is one more detail we need to pay attention to. The physical form - in this case, a room - influences the spiritual form, but it also works the other way around. Robespierre's paranoia is therefore a factor whose affordances (e.g. haste, keeping a secret, high treason) have a real, negative impact on the Republic in general and his life in particular. Acting under the influence of the conditions he himself has created, he finds himself on the road to making more and more mistakes, making the situation worse, and driving himself into a dead end. The fact that he does not seem to take this possibility into account points once again to his divinity and the pride that comes with it.

-> THE AFFORDANCE OF ROBESPIERRE

From the depths - and heights - of his tabernacle, Robespierre commands the situation. He exerts an absolute influence, which at the same time is based on nothing more than his person. Therefore, it is his personal affordance, the effect not of a specific action, but rather the result of his presence in the world, the resultant of all his features. This is where he differs from Przybyszewska, who dreamed of having such an influence on the masses, or at least on a group of people. Thus, this confirms the thesis about constructing Robespierre in „Thermidor” as her alter ego - similar enough to be confused with her, but better and more powerful.

I would like to end here and take advantage of the opportunity to mention that after 216 days of genocide in Gaza, as of the day I have delivered this essay, there is no university left there. We have the right and opportunity to promote science, and therefore we also have an ethical obligation to stand on the side of the victims of genocide, who were deprived of this right and opportunity. I hope that in our lifetime we will see a free, independent Palestine.

[revolutionary-catboy]

Guess who's just acquired the recording of a stageplay of Przybyszewska's "Thermidor" from 2015 👁👄👁

[mostlyfrevstuff]

I illustrated some of my favorite scenes from the Danton Case (+ one from Thermidor, which I just started reading). Reading the play was a wild ride, and it was really enjoyable. It made me somehow feel even sadder than I already did for people who have been dead for more than 200 years. Also, I was surprised to find out that this was what the 1983 Danton movie was based off of, given how different the two are.

Along with that does anyone happen to know if there exists an English translation of the Last Nights of Ventose, or just any other of Przybyszewska's works?

[do-you-know-this-play]

[enlitment]

A List of Relatable Things Stanisława Przybyszewska has done/written:

Studied philosophy at a university for one semester until "nervous exhaustion forced her to abandon her course"

Dated her letters by the French Revolutionary Calendar

Was known to often be humming La Marseillaise

Called Camille a twink in her play (okay, to be fair she used the word 'ephebe', but I'd argue that is as close to twink as you can get in the 1920s)

Worked at a leftist bookstore (and was subsequently arrested for it)

Took a stray cat from the street which at one point "was the only creature keeping her company"

Complained in at least two letters spanning over 3 paragraphs about a group of loud people playing football near her windows ("For the past forty-five minutes they have not been roaring, they have not been howling, they have been simply shrieking (...) like animals being slaughtered. Screams of that sort must be frightfully tiring for the vocal chords.")

When she wrote "I must write in order to be able to think. As a matter of fact, I am a remarkably unthinking person. Well, of course, that holds true too when I'm talking. But if I don't have either paper, or a human ear to listen to me, then I'm no more of a philosopher than a cat is."

1 + 8 - since I study philosophy at uni & am currently working on my thesis, these felt particularly relatable. I'm not more of a philosopher than a cat is definitely hits. Kind of want to put it in the preface.

2 + 3 are things I may have done myself before (okay, not letters but a diary, but it counts, right?)

7 - as someone who struggles with misophonia, I felt s e e n.

4- I'm sorry guys, I had to. But as someone who frequently asks herself "Are you really calling 30-somethings who have been dead for more than 200 hundred years twinks?", this felt like a vindication of sorts.

Also- I feel kind of conflicted about making this types of Tumblr posts about her since her work is really profound and serious and I have a sneaking suspicion she would have not appreciate them. At the same time, she has been living in my mind rent-free for the past week and this is a way to cope I guess?

SOURCES: 1. A LIFE OF SOLITUDE: STANISŁAWA PRZYBYSZEWSKA Author(s): JADWIGA KOSICKA and DANIEL C. GEROULD Source: The Polish Review , 1984, Vol. 29, No. 1/2 (1984), pp. 47-69 2. BBC Reith Lecture Three: Silence Grips the Town. Dame Hilary Mantel, 2017 3. Stanisława Przybyszewska: A Brilliant Playwright Preoccupied With Revolution. Alexis Angulo. Retrieved from: https://culture.pl/en/article/stanislawa-przybyszewska-a-brilliant-playwright-preoccupied-with-revolution 4. Przybyszewska, Stanisława. 1930. The Danton Case.

[makiitabaki]

Happy 123rd birthday to this wonderful person.

[enlitment]

Wow, it's in the English translation too? I just thought it's in the Czech one because it was translated before the Velvet revolution. Now I'm starting to think it had to have been used in the Polish original as well.

The Czech translation has both "soudruzi" (comrades) in some places as well as "občane*občanko" (citizen, m/f) in others

Dramatic stage direction/scene descriptions, and, read out of context, Danton and Saint-Just acting like petty children with a crush on the same boy.

[vincentpriceofficial]

I thought Hilary mantel was crazy for the psychosexual depravities she conjured in her French Revolution rpf but stanislawa przybyszewska was out here in 1929 just writing yaoi

[sprawa-przybyszewskiej]

She reserved for herself the full right to her life

A small note at the beginning: the text below was what I presented during my first ever scientific conference this month. The main theme of this event was types of artistic methodology and research, and it was directed at people who knew exactly nothing about Przybyszewska, therefore the readers of this blog probably know all fo this already. I still feel like putting it out there, because I care about spreading awareness of Przybyszewska’s existence and uniqueness any chance I have.

Stanisława Przybyszewska remains to this day relatively unknown, as was the case for the majority of her life. She was painfully aware of it, especially since she has grown up by the side of her mother – Aniela Pająkówna,  a celebrated Polish painter – as well as growing up in the shadow of her extremely popular father, Stanisław Przybyszewski, a writer whose fame only few could have matched back in the day. There is no surprise then, that little Stasia from very early on decided not to settle for anything less but to be celebrated as a genius she always felt she was.

Her life was marked by hard work since the very beginning. Given her mother’s unlucky circumstances, she was a witness to how a woman can – and must – survive on her own, with a small help from friends and family, but mostly making living through her own works. It was in a time and place where this much independence was not yet taken for granted for women, and it surely reflects in Stanisława’s later life. Her mother made sure Stasia was extremely well educated when it came down to artistic subjects, taking her to exhibitions (which in the 1910s in Paris were understandably on a very high level) and paying for private lessons in painting and violin; she also always encouraged her to write, and send the fruits of her labours to the distant, mysterious father. Because Aniela was dying from tuberculosis, she made precautions for Stanisława’s fate and secured mentors and guardians from among the family members and close friends, of whom she was sure they would continue pushing her daughter onto the path of greatness.

It did pay off. Stanisława was a very well educated young woman, whose only fault at the time was that she was too interested in too many subjects at once and so she tried her hand at everything, unable to decide on a career path for longer than few months. In her defense, it has to be said that as a child she proved to be brilliant at everything she tried, from painting, through philosophy, to mathematics. Aged 13, she wrote this in a letter to her aunt: Luckily I'm not as bored as I used to be, I found two things to do: [one is] journaling, the second one is easy - […] drawing [passers by]. It requires a lot of craftsmanship, which I would like to train myself to possess. Beside that, I'm studying anatomy for artists and would like to combine fine arts and science, namely electrotechnics and mechanics, but it's almost impossible. I do some sports with monsieur Geroges, namely running, gymnasticks and a bit of fencing. But that in itself isn't much, I don't know enough about fencing yet. Having received her education in various european countries, she spoke several languages and she thought about becoming a painter, a violinist and – naturally – a writer.

While this last choice seems to be heavily influenced by the mysterious on-and-off presence and absence of her father in her life, it was the best one she could have made. Not many of her drawings and paintings have survived, but those which did show off her creativity rather than enormous talent – the later lack of artistry could also be an effect of prolonged morphine usage. The epoch in which Stanisława was growing up was filled to the brim with brilliant painters of both genders (it was a golden age for female painters in Europe, who started gaining artistic and personal independence at a rate unmatched by any previous period in history), the competition was fierce and she surely would not have gained recognition for her visual works. In fact, she knew it herself, having dedicated the entirety of the year 1926 to painting only (setting writing aside, even writing for solely financial purposes as a feuilletonist to a newspaper), but to her dismay, she realised she had not had sufficient talent to lose herself in fine arts. And if she had chosen violin and became a musician, she would not be remembered for much longer after her death. The ephemeric nature of music, especially in times with limited recording technology, would not play in her favour. Thus, choosing literature and theater was the surest way to establish herself as a prodigy.

Due to the lack of family ties she inadverently gained independence at a fairly young age and had to make a living somehow. She tried working as a teacher, later as a secretary and a clerk in a bookshop, but all of these mundane tasks bored her to death. Aware of her exceptional talents, she felt she was wasting away the potential she could exhibit some other way. Luckily for her she did not care for the money – and even more luckily for her, her distant family cared about her and sent her small allowance, just enough to get by. This enabled her to fully immerse herself in the creative process of researching, writing and correcting the texts she wanted to publish.

What were the prevalent factors in making Przybyszewska a great author? In my opinion, a lot of this boils down to strict work ethics. When one takes a glance at her life, it’s clear she was not necesarily predestined to become great: born a bastard, orphaned in young age, betrayed by her father (who sexually abused  her, emotionally manipulated her and introduced her to morphine, resulting in her lifelong addcition), widowed after only two years of marriage – none of this set her on an easy path. Were it not for her aunt Helena Barlińska, Przybyszewska would not have suffficient means to live, nor another person to confide in through letters. Because of her reclusivity and uncompromising way of being, she did not have many friends, and she usually managed to lose the ones she had made. It was as if she did not care at all about what others thought of her, or in what conditions she lived in (and these were abymsal), if only she was permitted to work.

After years of being a gifted child, a good student of various schools and private classes, she was well equipped to discipline herself into a literal working machine. This aligned perfectly with her views on humanity and personhood – she maintained a vision of them that was decidedly mechanical, or even robotical. She demanded of herself an inhumane amount of focus, regarding this as the only sure way to achieve greatness. Soon after her husband’s death in 1925 she cut almost all of the ties with the society and set on the path to become an impeccable author the only way she knew how: by putting herself through a regimen of hard work. I shall never be free, do you understand? Never. A succession of twenty-hour day of ever-heavier work until I die. [...] Today I have no personal life anymore. I cease to be a man: human sensibility, human feelings, desire – all these gradually wither and fall away in that hellish temperature of concentrated effort. I am becoming an impersonal, monstrously expanding, inflamed brain. Today I can see what is happening to me because I have time... and I feel strange. said she through words of Robespierre, her most famous character, but she was expressing her personal views on the matter in the same time.

The date that marks a shift from her previous actions (when she still tried numerous „normal” jobs and hoped for a financial independence from her family) is beginning of 1929. It is then that Przybyszewska writes to her aunt for the first time after 3 years long period of silnce: I have decided on what my profession would be. Two years ago; rather early, isn’t it? – I could be a writer, or nothing at all. Because, aside from this, I am not fit to be anything else, not a cook, nor a stenographer. [...] All questions aside, I flirted with  literature ever since I was seventeen, but until I was twenty five I had serious doubts. My own works were not trustworthy enough. Now I am certain and will act, not only feel, by it. It means that I reserve for myself the full right to my life – this means Liberty with a capital L – no matter the price. And it is quite steep. Firstly and foremostly, it’s my dignity. And comfort. And safety. [...] I know from experience that one has to have their full powers at their disposal, if one wants to work in a creative field. [...] Therefore I balance myself just above the surface of Hades by means of miraculous acrobatics and divine interventions in the eleventh hour. Ever since this day, she fully proclaimed artistic independence rather than any other – looking at it from another side, her deciding on becoming a writer as her sole occupation, meant becoming a parasite as well, passively preying on her benefactors.

There is no doubt, though, that she took her decision very seriosuly and turned out to be a relentlessly hard worker, which can be proved by her epistolography. She has left as her legacy only a handful of creative works, but it’s letters where her natural talent shone. Thanks to professor Stanisław Helsztyński they were all gathered and published some 30-40 years after her death and can now offer a glimpse into her everyday life. Her life – which consisted of little more than writing and rewriting her own works, or pondering over them; she wrote sometimes about everyday matters, especially political ones, but rarely with genuine interest. Her world was then small and narrow, but incredibly deep to plunge into, which created a perfect space for honing her craft.

It is from her letters that we know what her normal day of work looked like. Her American biographers, Jadwiga Kosicka and Daniel Gerould sum it up this way: The pattern of Przybyszewska’s daily existence was rigorous but dreary: eight to ten hours of serious work (her artistic ‘output’), done almost entirely by night, occasional trips to a nearby grocery store to buy essentials on credit [...] visits to her German doctor Paul Ehmke to ger prescriptions for morphine, without which she could not concentrate or write, ventures out to the tobacco shop to get cigarettes (another addiction), or to the newsstand to buy papers, which she despised but could not stop reading, and rarer outings to the movies (she [...] found film superior to theater [...]). It is worth noting that even if she spent ‘only’ ten hours on the physical act of writing, almsot all of the other actions she undertook during the day were aimed in one way or another at bettering herself as an artist; even morphine she considered absoltely necessary for writing, while she abandoned such ‘luxuries’ (which any other person would consider ‘necesities’ rather) as kerosene for her stove. And in fact, the life described sketches in just few lines how self-denying her existence was.

Another part of a work-oriented life is undeniably studying. In the case of Przybyszewska, whose works were based on a specific period in european history (the Great French Revolution), this aspect was even more important. She researched Robespierre in times when it was in fashion to demonize him in order to jusitify the Dantonists. She studied in depth Albert Mathiez’s history books, the only ones who at least partially spoke to her convictions. Out of all of numerous plays about either the fall of Danton or the fall of Robespierre that had been written up to that point, she was the first to present a thouroughly Robespierre-centric point of view. She felt so misunderstood and alone in this position, she was often frustrated with her studies, but nonetheless, she persisted and almost all of her works depict this period of history.

How was it that a person so completely focused on work alone has produced not much more than what we now know to be her texts? Only three dramas, only one of them celebrated and fully finished. It’s important to say, too, that despite their excellency, she faced refusal after refusal when she tried to show them on stage and during her life time it looked like she would never be able to do it (the only premiere she had she did not even go to, sensing that the director did not do justice to her vision, and the play was taken off stage in a record setting time). A handful of short stories, which were not published in fullness until few years ago. Even lesser amount of sketches and paintings, which were never exhibited at all, and are stored away in the national archives in Poznań, never to be seen. The regimen she put herself through was her final undoing. She kept losing herself in her work, literally going mad whenever her cheap, rusting typewriter was  in need of repairs, but did not agree to any help, including medical (after refusing to go to a drug rehab, she lost the last source of income she had). Just like characters from her works, she finally lost the battle of intellect&spirit, and flesh – in this instance: weak, plundered by addiction and malnutrition flesh – finally gave in. She died of an unknown cause, of which the most probable was freezing to death in her own apartment.

[do-you-know-this-play]

[spanishjacobin]

Does anyone know where can I find Stanislawa przybyszewska letters in Pdf or ePub? I Just foud all her plays in polish on sale in ePub in a polish webpage.

I need them 😭😭

[ubu507]

…at least I was quite aware that my soul had strayed into dirty back alleys, but that was precisely the whole priceless, demonic charm of it. That’s what it meant to be a twentieth century adolescent.

-- Stanislawa Przybyszewska

[vperyod93]

Stasia was truly a genius. Not only are her Robespierre and Saint-Just adorable, but she includes a long rant about the evils of capitalism!

[makiitabaki]

It is an insult to the revolution that all the picture frames are suddenly gone when I want to frame Stasia on my wall. I swear I saw them yesterday.

[vincentpriceofficial]

The way stanislawa przybyszewska ukefied camille…….. ahead of her time