the gift of poesy vs. prophesy - LDS messages in Mickiewicz's Dziady

Religion is full of poetry, and poetry is full of religion. The loftiest and sublimest, as well as the sweetest and tenderest poetry is religious, and cannot be otherwise.

- Orson F. Whitney, poet, Apostle of the Church of Jesus Christ of Latter-day Saints

Verily the poets of the world are the prophets of humanity.

-- Josiah Gilbert Holland (as quoted by Orson F. Whitney)

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[I wrote this article about a year ago - before I decided to start a blog about doctrines, practices and history of the Church of Jesus Christ of Latter-day Saints. I meant to send it to Walter Whipple - my friend I don't need to introduce - the first Mission President in Poland and a Polish history, literature and culture freak ;) . As I was writing this I thought: when he taught me Polish literature course at BYU years ago, perhaps this would be a good subject for a paper. I ended up not sharing these thoughts with Walter or anybody else besides my family. I was a little bit scared how my crazy theories might be received. Finally, I asked myself: What is the worse thing that might happen? You can call me a fanatic, but some of you might get interested in Adam Mickiewicz's works, in which case - you will benefit. I am sure of it! The guy was not only talented, but definitely inspired too.]

INTRODUCTION

Adam Mickiewicz

LDS missionaries come to Poland full of faith that the Spirit will direct them to individuals chosen to accept the fullness of the Gospel as it was restored through the prophet Joseph Smith. They hope the Lord has a plan for the Polish nation that will save many people and firmly establish his Church among them. As they wander through the streets of Warsaw, Kraków and other cities, they often see name Adam Mickiewicz engraved on statues and printed on street name plates. How little do they know this considered by many the greatest poet of the Polish nation wrote about doctrines and ordinances revealed through Joseph Smith Jr. before the Prophet officially established the Church in 1830.

I admit I am one of many victims of Mickiewicz’s beautiful poetry’s charm. It is possible that his writings have impressed me so much that I got carried away with my interpretations. You be the judge.

Adam Mickiewicz and his Dziady

If you have been to the main square of the Kraków’s Old Town, you couldn’t miss the statue of Adam Mickiewicz. It’s one of many built all over the country. His portrait hangs in thousands of classrooms. Every Polish child is taught that Mickiewicz is the bare (Pol. wieszcz) of our nation. The word indicates his patriotism, divine inspiration and spiritual leadership.

To be fair – not every Pole likes Adam or his poetry. Like anything that kids are forced to study and revere – our natural rebellious tendencies successfully tempt us to dislike his works and upon the completion of our education – ignore them for many years. Just like in the US, revisionist history about the great historical figures is becoming popular also in Poland our days. There are controversies surrounding Mickiewicz - of course. We don’t know if Adam was good and virtuous or a sinner, but one thing is sure – he had a remarkable talent and his texts have inspired many generations of poetry lovers as well as many Polish patriots.

Dziady is his greatest work. It is also considered one of the greatest poetic drama of the European Romanticism. Last year (2017) the first full translation into English of the book (by Charles Kraszewski) was published in London under the title Forefathers’ eve.

The title refers to an old Slavic ritual performed on November 1 of bringing the spirits of dead ancestors in order to hear their advice and provide them with the help they might need in order to get to Heaven (later the tradition was replaced by Catholic Day of the Dead).

The form of the drama is strange and mysterious. Different scenes take place in different places (Wilno – today’s Latvia, Warsaw – Poland, Lvov – today’s Ukraine, Petersburg – Russia) and often don’t seem to connect with the whole. The veil which divides the world of the living from the spirit world is often parted and voices of angels as well as the devils are heard. Dziady starts with Part II followed by Part IV which were first published in 1823. Almost a decade later Mickiewicz finished writing the patriotic part III. Interestingly, Polish youth study Part II in Junior High and Part IV in High School.

Many verses contain symbols which are not easily identifiable, which makes the drama even more mysterious. Identities of some of the protagonists are not always clear. The main hero of the book has different names in different parts. His name Gustav is replaced by Konrad and in the last part probably he is referred to as the Pilgrim.


At the same time, many parts are very plain. For example – advice given by the spirits of the dead are both deep and simple at the same time. So, even if the whole might not make complete sense, the reader can still benefit from the text. The writings of prophet Isaiah might be a good (although not a perfect) analogy.

I won’t attempt to walk you through the whole text or provide a summary of consecutive parts and scenes. Instead, I will focus on a few fragments which I marked in my copy. In my opinion – to a Latter-Day Saint they naturally bring associations with some of the doctrines and ordinances of the restored Gospel. I believe you might find at least some of those verses valuable and even remarkable.

Unfortunately I don’t have access to the recent English publication, so I will do my best translating some of the fragments (you can find the original text HERE - for your own verification). As you read them – please keep in mind that my only concern was providing you with the correct meaning, not the magnificent form of those passages. The original sounds much more beautiful.

It is worth noting that most of the book was written at the same time the Restoration was taking place in New York State (1823) and the last part just two years after the Church was formally established (1832). I think we can safely assume Adam Mickiewicz didn’t have any contact with the Church and was not familiar with our doctrine (which was being gradually developed in the New World). Especially since some of them were taught by Joseph Smith long after Dziady was first published. And when Poles in Europe read his work, including the possible prophecy about Joseph Smith’s martyrdom, Joseph was still alive and just beginning to lead the Church of Jesus Christ.

So, let’s start:

I. RESTORATION OF THE ORDINANCES FOR THE DEAD

In one of the first scenes of the drama, Gustav appears as a dead spirit and visits a Greek orthodox priest and his children (Greek orthodox Church doesn’t practice celibacy). He introduces himself as a representative of the dead forefathers and tries to convince the priest that the ancient saving rituals or ordinances for the dead should be restored.

Granted, those rituals are not baptism for the dead, but the purpose of the ancient Slavic tradition is exactly the same as our purpose for performing baptism and other ordinances for the dead. Gustav reasoned that without them, our dead ancestors cannot be allowed into heaven and they are unable to administer to us – the living.

We also believe the temple ordinances for the dead are necessary for salvation and we also expect that our ancestors, upon entering the Paradise will assist us in our lives as ministering angels, perhaps helping some to come in contact with the missionaries, etc. Also, every time we perform the ordinances for the dead, we are edified by the Spirit and are reminded of the covenants we have entered into in order to achieve Exaltation.

Mickiewicz’s view of the established Christian religion is worth noting. He considers it at least to some degree apostate, lacking understanding of spiritual reality and important saving ordinances.

II. ETERNAL MARRIAGE

Gustav preaches to the priest about 3 kinds of death: One is the separation of the spirit and body, another is eternal damnation (what Latter-day scriptures refer to as spiritual death). Interestingly, the third death Gustav lectures about is the separation of two lovers. He doesn’t specifically mention the word marriage, but he plainly talks about a man and a woman being together for ever after their death.

Many Christians believe that Christ’s Sacrifice overcomes two kinds of deaths: physical and spiritual (sin). But as far as I know - only the Latter-day Saints emphasize that one of the purposes of Christ’s Resurrection was overcoming death which – without his authority to seal families – separates or divorces a husband and wife. We know that the keys Jesus gave to Peter were not some mysterious keys to Rome or Heaven, etc., but the keys of the priesthood and the power to seal spouses and families (…and whatsoever thou shalt bind on earth shall be bound in heaven… - Matt. 16:19).

III. NO SALVATION WITHOUT MARRIAGE

In the opening scene of the drama a spirit of a dead young woman appears to people surrounding an equivalent of an altar. Her name is Zosia. During her life, she was an attractive girl and many boys were interested in her. But she didn’t care about marriage. She was comfortable with her careless life – playing with her pets, enjoying nature, etc. After her unexpected death, she found herself somewhere between the earth and the heaven. She was confused, because she didn’t feel sad, nothing hurt her, but she was not happy either. This is very similar to what the LDS Church teaches about the state Adam and Eve were before the fall and their marriage which opened the way to experiencing the challenges of mortality. Zosia experiences continuous boredom and is not sure what world she actually belongs to.

When she is asked by the man performing the ritual how the living can assist her, she replies – let young men grab my hands and pull me down for who has never touched the earth, will never go to heaven. (Kto nie dotknął ziemi ni razu, Ten nigdy nie może być w niebie.)

I can imagine a youth leader using this scene as a great teaching tool for those young single adults who don’t take advantage of YSA activities organized by the Church which allow young members to meet more people, perhaps a future boyfriend or girlfriend or even a spouse. The world currently teaches that remaining single is the way to go, since family life is too expensive and deprives a person of peace and unconcern.

The purpose of marriage is starting a family. As a former single and now a husband and parent I confirm that without my family I never actually experienced walking on earth so to speak. Nothing teaches charity, patience and forgiveness better than your own children, especially when their natural tendency incites them to rebel in their teenage years. Without this experience, it is difficult if possible at all to get to know Heavenly Father – our Parent we so often rebelled against but He continues faithful and always invites us to return to him.

Probably no other religion emphasizes marriage as much as we do. But consider this: if someone asked you: Is it a sin not to get married?, you would probably have a hard time answering. A person won’t be sent to hell for being single. He can still inherit the Celestial Kingdom. But only married man or a woman can be exalted.

Mickiewicz also doesn’t consider Zosia a sinner, but at the same time she is guilty of indifference. She is not in hell, but she is not in heaven either. She is floating between heaven and earth.

Boys are trying to pull Zosia down, as she requested, but the wind keeps blowing her away making it impossible for them to catch her. She is finally told that she will have to – we would say – hang around – for two more years and then she will be allowed to enter heaven.

The restored doctrine doesn’t prevent people who neglected during their lives the ordinance of sealing for eternity from eventually achieving exaltation. But they will have to wait, probably till some point of the Millennium, before they can meet all the requirements. Hanging between the earth and heaven is a great analogy.

IV. BLESSINGS COME AFTER MUCH TRIBULATION

Upon the request of the folk priest, spirits of two dead children also appear and request a mustard seed. They explain that during their short lives they never experienced misery. They then share their wisdom: Who has never experienced bitterness, will never experience sweetness in heaven (Kto nie doznał goryczy ni razu, Ten nie dozna słodyczy w niebie.).

We know that all dead children are saved. But the wisdom about bitter and sweet does ring the bell.
Prophet Lehi in 2 Nephi 2 also taught about the importance of opposition in all things. He also believed that happiness is only possible if we have experienced misery. He said that our first parents were placed in the garden where two special trees were placed producing two kinds of fruits: the one being sweet and the other bitter (v. 15). The plan was that Adam and Eve should partake the forbidden bitter fruit in order to go through the pains of mortality and eventually partake of the sweet fruit of the tree of life.

V. NEW NAME

In the beginning of Part III the main character – Gustav receives a new name. From now on he is referred to as Konrad. He then prays to God in a way similar to the description of Jacob of the Old Testament who fought with God (or angel). With the help of a priest, Konrad eventually receives forgiveness and experiences a change of heart. He becomes a leader, hero and savior of his nation.

As I read this part, I wondered why Konrad is given a new name before his repentance and experiencing the change of heart. Shouldn't he have started with repentance, experience the change of heart and then - as a new creature - have been given the new name? But then I realized that it is possible for a member of the Church to go to the Temple, receive his endowments and never actually learn from the knowledge poured out by the Spirit in the Holy Place. Just as baptism is not the end but the gate where the narrow path begins, so are the ordinances of the Temple. If we learn from our visit to the Temple, we can experience the change of heart and actually become a new person – a savior on the mount Zion.

VI. MYSTERIOUS RESTORER

The examples I have shared thus far are plain. The messages are clear and remarkably similar to some of the doctrines which were restored through the prophet Joseph Smith – salvation through painful experiences of life, relationship between a man and a woman, eternal marriage, repentance, change of heart and the need to restore ordinances for the dead.

It is possible that Mickiewicz could coincidentally write something that can remind us of a passage from the Book of Mormon or a doctrine taught in the Church. But – in my opinion – there are too many coincidences.

Now let’s discuss the most mysterious part of the book – a prophesy about a reviver or restorer. It is a vision received by priest Peter in Scene V of Part III after which angels attempt to take the priest to the third heaven. It is also one of the most known part of the text. For example – before you finish saying to a random Polish person: and his name is forty and four – he will habitually shout: Dziady!

Just as the poetic prophecies of Isaiah or other prophets can be interpreted in more than one way, so can be the vision. Some prophecies were even fulfilled on more than one occasion. For example – the famous two sticks from Ezechiel 37 represent both reuniting of Judah and Israel as well as an event which took place hundreds years later - the publication of the Bible together with the Book of Mormon. There are some theories of how priest Peter’s vision should be interpreted, but Mickiewicz himself never offered his explanation.

In the vision the martyrdom and the resurrection of Jesus Christ are dramatically and beautifully described. The history of Polish nation is compared to the painful death and the resurrection of Christ. Dziady was written during the partition of Poland. Mickiewicz lived in times when Poland was not present on the map of Europe. The regimes of Russia, Prussia and Austria are compared to three pieces of wood upon which our nation was crucified. But just as Christ eventually returned from the dead, Mickiewicz predicted that Poland will rise up again (and it did – independence was achieved more than 6 decades after Mickiewicz’s death) and save the rest of Europe (perhaps the Battle of Warsaw of 1920 which stopped the Soviet invasion of Europe, the Solidarity movement of 1980s which was a key contributor to the collapse of the Soviet Union or perhaps even the future destruction of the socialistic European Union).

But Mickiewicz also compares Christ to a mysterious restorer or reviver (Pol. wskrzesiciel) without ever revealing his identity. Some scholars believe it is Konrad – the main hero of the drama, but it is only one of a few theories. Let me share a new possible explanation.

Here are some characteristics of the Restorer:

1. He belongs to the nation which emigrated to the north (scene V, verses 14-18).

Multitude of wagons – like clouds rushed by winds,
All in the same direction.
Oh, Lord! Those are our children,
There, to the north – Lord, Lord!
What fate awaits them – exile!

2. He is called defender and restorer/reviver (verses 21-22).

Behold – ha! – the child run away – is growing – he is the defender!
The reviver of the nation,

3. He will be born of a foreign mother (v. 23).

From a foreign mother;

4. He is a descendant of old heroes (v. 23).

His blood old heroes,

5. He will be abused and judged by the whole Europe (v. 29-30).

Whole Europe drags and abuses him –
“To the tribunal!” – The mob takes there the innocent one.

6. He will be sentenced by a heartless judge who is fully aware of his innocence (v. 31-35).

On the tribunal – despicable faces, with no hearts, no arms: judges –
These are his judges!
They cry: “Gal, Gal will judge him!”
Gal didn’t find fault in him – he is washing his hands,
But the kings cry: “Condemn him and turn him into torment. […]

7. Freedom or Liberty will lament over her dying son (v. 51).

And mother Liberty is standing at his feet, crying.

8. God will forsake him and he will die (v. 56-58).

My beloved! He dropped his dying head,
Crying: “Lord! Lord! Why has thou forsaken me!”
He has died!

9. His white cloth will cover the whole world  (v. 59-63).

To heaven, he is going toward heaven!
From his flew away
Garment – white as the snow –
It fell down – widely – the whole world covered itself in it.
My beloved in heaven, is still visible.

10. His eyes are like three suns (v. 64-65).

His three pupils shine lie three suns,
And he is showing nations his wounded right hand.

11. He has three foreheads (v. 70-71).

Terrible man – he has three faces,
He has three foreheads.

12. A mysterious book will protect him (v. 72-73).

A mysterious book is opened like a baldachin
Over his head, covering his face.

13. He is called the governor of freedom (or liberty – Pol. namiestnik wolności) (v. 74-77).

Three capitols are his footstool.
Three ends of the world tremble when he cries;
I hear voices from heaven like thunders;
It is the governor of freedom visible on the earth!

14. He will build his Church (v. 78-79).

On fame he will build the vasts
Of his church!

15. He will stand on three crowns but himself he will not wear a crown (v. 80-81).

He is raised over nations and over kings;
He is standing on three crowns, but he is not wearing a crown.

16. His life will be trouble of troubles (v. 82).

And his life will be the trouble of troubles,

17. His name will be nation of nations (v. 83).

And his title will be – the nation of nations;

18. His name is 44 – forty and four (v. 23-24, 84-85).

From a foreign mother; his blood old heroes,
And his name will be fourty and four.

All of these points can be applied to Jesus Christ and the Polish nation (at least as seen by the patriotic exile - Adam Mickiewicz). But in verse 21 a restorer is introduced. When a member of the Church of Jesus Christ hears about restoration, the prophet Joseph Smith comes to mind. So I read the vision again entertaining the idea that the restorer is Joseph Smith. Remarkably, I found all 18 points fitting the Prophet of the Restoration without much stretching.

What do you think?

1. He belongs to the nation which emigrated to the north. – the Prophet Joseph Smith was a descendant of Israel through the lineage of Joseph and Ephraim -  one of the lost tribes of Israel lost in the northern countries.

2. He is called defender and restorer/reviver – Joseph Smith is known as the Prophet of the Restoration.

3. He will be born of foreign mother. – it will not be a Pole. It could be someone born in America, let’s say in upstate New York.

4. He is a descendant of old heroes. – again, Joseph Smith was a descendant of Abraham, Isaac, Jacob, Joseph and other ancient prophets and heroes of the Holy Bible.

5. He will be abused and judged by the whole Europe. – I think every missionary who ever served in Europe knows that Joseph Smith is mocked by many. The values popular in Europe are the exact opposite to the teachings of Joseph Smith – marriage is discouraged, belief in God is laughed at, socialism is gaining popularity, patriarchy is demonized, revelation is considered a fairy tale, etc.

6. He will be sentenced by a heartless judge who knows he is actually innocent. – martyrdom of Joseph Smith (some of those who caused his assassination, like William Law later admitted he knew Joseph was innocent). In a broader and more symbolic way – many people who brush aside or reject the message of Joseph Smith and the Restoration do so not because they are convinced Joseph was a fraud, but because accepting him would be inconvenient. It would contradict their traditions.

7. Freedom or Liberty will lament over her dying son. – Only the fullness of the Gospel can bless individuals and nations with real liberty – freedom from sin as well as a system of government which ensures freedoms of individual, free market system, etc. When a person rejects Joseph Smith, he looses a valuable chance of becoming spiritually free from error, sin and hope for a better world.

8. God will forsake him and he will die. – Several LDS prophets noted that Joseph Smith was a type of Jesus Christ. The Prophet’s martyrdom was also a type of Jesus’ martyrdom. Allowing their murders were important parts of God’s Plan of Salvation or the Plan of Liberty.

9. His white cloth will cover the whole world. – Revelations given through Joseph Smith will eventually be taken to every nation, tongue and people. Priesthood restored through him will be present everywhere. The Book of Mormon translated and published by Joseph will be available to every nation. Temples will cover the whole world and multitudes of nations will dress in white cloth according to the instructions given by Prophet Joseph.

10. His eyes will be like three suns. – according ot Alonzo L. Gaskill (The Lost Language of Symbolism) eyes were a symbol for the receipt of light, knowledge, insight, and revelation. Multiple eyes on one being are usually interpreted as a symbol of omniscience…. (p. 36). The sun is a symbol for the Son of God and the glory of things celestial or divine in nature. (p. 323). Number 3 is a symbol of the Godhead and divine involvement, backing, or influence. (p. 319).  The three towers of the Salt Lake Temple symbolize the Godhead and the First Presidency. Joseph Smith saw things as they are – as God sees them.

11. He has three foreheads. – revelations from the Godhead, priesthood authority. Joseph thought as God thinks. Forehead – a symbol for what we think about, love, or desire. (p. 313)

12. A mysterious book will protect him. – Joseph was the first person whose spiritual education started with the study of the Book of Mormon. Following it’s teachings was a protection in his life. It is the keystone of the Restored Gospel. The book could also refer to the Bible.

13. He is called the governor of freedom (or liberty) – again, the Gospel as it was taught by the prophet Joseph Smith brings true freedom.

14. He will build his Church. – This is a remarkable comment which seems to limit possible candidates to founders of religions and clearly erases the drama’s hero Konrad from the list.

15. He will stand on three crowns but himself he will not wear a crown. – Joseph was directed by the Father, the Son and the Holy Ghost – the eternal King. Joseph himself is not a king, he is only an instrument in their hands.

16. His life will be trouble of troubles – Joseph’s life was full of troubles – persecuted, arrested multiple of times, abused physically, at least one of his children lost their lives due to the persecutions, his wife refused to accept some of his revelations, etc.

17. His name will be nation of nations – He led an organization to which joined people from different countries. He started a Kingdom which will be present in every nation.

18. His name is 44 – forty and four – described here martyrdom of Joseph Smith took place in 1844, the nearest 44 after Mickiewicz wrote the book. Obviously, this is not the only possible meaning of this number, but no other theory provides anything that comes this close.

IS IT POSSIBLE?

Is it possible that God inspired a poet to write a book that would then inspire the whole nation on more than one level?

After quoting Josiah Gilbert Holland: Verily the poets of the world are the prophets of humanity, Elder Orson F. Whitney added:

I am not prepared to admit – nor do I suppose Holland meant to say – that the poets of the world are its only prophets, or that they are prophets in the same sense and degree as the inspired oracles of sacred writ. But I do believe the gift of poesy and the gift of prophecy to be akin to each other; that both are of divine origin, and that they generally go hand in hand. Prophets are almost invariably poets; and poets, in many instances, have been remarkably prophetic.

I find the prophecy of the Restorer remarkably prophetic.

A. Mickiewicz receiving
inspiration - Lvov, Ukraine

Adam Mickiewicz was a talented poet who loved his nation and desired it’s salvation from oppression. He thought, he pondered and received the promise given to all who seek and knock. In times when Poland was enslaved by foreign or domestic regimes thousands of Poles read Dziady in secret. The lecture gave them hope that God would eventually save their nation. Many inspired by the text were actively involved in the fight for independence.

But we – Latter-day Saints know that true independence and freedom is possible only through following Jesus Christ and his priesthood. For us Dziady provides a deeper level of understanding how our nation (as well as every other) can become truly free. Joseph Smith – a modern day prophet and representative of Jesus Christ plays a key role in this personal as well as national fight for real liberty.

I am aware that I might sound like an overexcited convert. I admit that once you feel the enthusiasm caused by your personal testimony of the gospel, your perception of the world changes. You start noticing it’s elements in astronomy, nature and inspired literature. Ever since two of my sons’ fascination with cars started, they often notice very unique cars going through our streets. But those cars are not imaginary. They simply never noticed them before.

Maoryski prorok Potangaroa

I am not suggesting that Poland will necessarily play a special role in the restoration of the fullness of the Gospel in the world. Dziady was written for Poles and deals with our history. Every Pole or non-Pole faithful Latter-day Saint understands that accepting the Prophet as God’s true servant is necessary for gaining individual freedom from sin and error. This applies to Poles, Germans, Chinese, Zulus and everybody else. Perhaps inspired leaders of other nations also predicted the Restoration in their countries.

Actually, such cases are known and recognized by the Brethren. In the Church’s production Ensign to the Nations a prophecy by Potangaroa, a leader of the Maori nation of New Zealand was quoted:

You will recognize it when it comes. Its missionaries will travel in pairs. They will come from the rising sun. They will visit with us in our homes. They will learn our language and teach us the gospel in our own tongue. When they pray they will raise their right hands.

Just a few years after the first missionaries arrived at the island, 10% of all Maori have joined the Church.

MISSIONARY WORK IN POLAND

A member of the Church who has served his or her mission in Poland might ask: If God has such a remarkable plan to restore the Gospel in Poland, how come the work there is going so slowly? Why are most Poles not responding appropriately to the message? Why do they choose to stay faithful to their traditions, even though they often criticize them? Why don’t they accept the doctrines of salvation for the dead, eternal marriage, family? Why do they lack boldness of Gustav who demanded that the priest of an apostate Church should allow the restoration of true ancient practices?

I think Mickiewicz provides the answer in at least two places of his Dziady:

1. In Scene IX of Part 3 Mickiewicz describes a display of military power by the tsar of Russia (who represents evil, Satan, etc.). The action takes place on cold streets of Petersburg. After the parade is over, a dead Slav is found in the snow. Apparently, he was faithfully waiting for his lord, a Russian army officer who had commanded him to wait and guard his belongings until his master’s return. The servant faithfull obedience to his master cost him his life. Mickiewicz comments:

Oh poor man, such heroism, such death,
Is achievement for a dog, but for a man it is a sin.
What reward will you receive? Your lord will smile and say
That you were faithful to your death – like a dog.
Oh poor man, why am I shading a tear
And my heart pains as I think about your deed:
I feel sorry for you, oh poor Slav!
Oh, poor nation! I feel sorry for your fate,
The only kind of heroism you know is the heroism of slavery.

What killed the servant was his blind obedience to his master. Polish people are aware of the flaws of their traditions. They often complain about them. But, strangely, they are not willing to give them up. They raise their voices as they declare their faithfulness to Virgin Mary and the Holy Catholic Church to their death. No matter what. Even if it is not true. And they die spiritually.

2. What is the solution then? In Scene VII of Part 3 Adam describes the Polish nation with these words:

…Our nation is like a lava,
Cold and hard on top, dry and unpleasant,
But the inner fire won’t cool down for a century;
Let’s dig this crest and go down deep.

There is something about us, Poles that stops us from using our natural, divine potential (lava or fire). The advice is not to lose hope but to keep digging until the volcano erupts. And this is what our missionaries have been doing for nearly 30 years now – once in a while witnessing a miraculous conversion of a Pole who decided to listen to the inner Light of Christ and in consequence experiencing it’s eruption like a volcano erupts with hot lava that changes surroundings, etc.

Later in Part 3, in chapter Track to Russia (Pol.: Droga do Rosji) Mickiewicz describes Slavic people as having bodies made of thick tissue. Inside the body lives the soul compared to a caterpillar which is developing muscles and wings. He then writes:

But when the sun of freedom will shine,
What kind of insect comes out of this shell?
Will a bright butterfly tower over the earth,
Or a moth emerges, the night’s dirty tribe?

Mickiewicz seems to be cautious here about predicting an inevitable triumph or failure. It is all up to us how we respond to the message of true Liberty.