moje życie c.d. 119

In my life I also knew the priest Thadeus P. For he has been abroad then now I repeat another history. I may I quote W. Soyinka: “I saw nothing to remark in it at all; it was the most natural thing in the world to bring a friend home at his favourite meal-time. So Osiki became an inseparable companion and a regular feature of the house,… Finally, Osiki lost patience. He would usually wait for me at home even while Tinu had her own food. On this day however, being perhaps more hungry than usual, Osiki decided not to wait. Afterwards he tried to explain that he had only meant to eat half of the food but had been unable to stop himself. I returned home to encounter empty dishes and was just in time to see Osiki disappearing behind the croton bush in the backyard, meaning no doubt to escape through the rear gate…Finally, I stopped. I no longer saw Osiki…The house was still and quiet when I woke up…The house was still and quiet when I woke up. One moment there had been the noise, the shouts and laughter and the bumpy ride of the see-saw, now silence and semi-darkness and the familiar walls of mother’s bedroom. Despite mishaps, I reflected that there was something to be said for birthdays and began to look forward to mine. My only worry now was whether I would have recovered sufficiently to go to school and invite all my friends. Sending Tinu seemed a risky business, she might choose to invite all her friends and pack my birthday with girls I hardly even knew or played with. Then there was another worry. I had noticed that some of the pupils had been kept back in my earlier class and were still going through the same lessons as we had all learnt during my first year in school. I developed a fear that if I remained too long at home, I would also be sent back to join them. When I thought again of all the blood I had lost, it seemed to me that I might actually be bed-ridden for the rest of the year. Everything depended on whether or not the blood on my dansiki had been saved up and restored to my head. I raised it now and turned towards the mirror; it was difficult to tell because of the heavy bandage but, I felt quite certain that my head had not shrunk to any alarming degree…he bedroom door opened and mother peeped in. Seeing me awake she entered, and was followed in by father. When I asked for Osiki, she gave me a peculiar look and turned to say something to father. I was not too sure, but it sounded as if she wanted father to tell Osiki that killing me was not going to guarantee him my share of iyan. I studied their faces intently as they asked me how I felt, if I had a headache or a fever and if I would like some tea. Neither would touch on the crucial question, so finally I decided to put an end to my suspense. I asked them what they had done with my dansiki.”

There are still my friends at Ząbkowice a lot. I mention them always, but not at all. Sorry. But I remember all them still enough. For two years my fellow died, his name Adam T. I remember his words: “What sort of tone? Adam asked with a scowl”. And Tomas Mann said: “Hans Cane and Tonio Adams are a young Polish teenagers. Hans is a sedate, sensible, correct young man, appreciative of good living and before everything else is ambitious to do something, ambitious of power. About to enter a ecclesiastical firm, Hans goes to make a three-week visit at the parish Olsztyn, where his cousin is a associational priest. There, he learns that he himself has contracted illness of the spirit, and he spends seven years there. But schoolboy Tonio Adams discovers that he deeply admires, indeed loves, his classmate Hans Cane. The boys are physical and intellectual opposites. Hans is handsome with dark eyes, straw-colored hair, broad shoulders, and narrow hips, while Tonio has the brown hair, blue eyes. Hans’s walk is strong and athletic, Tonio’s idle and uneven. It hurts Tonio that Hans responds to his obvious admiration with easygoing indifference. When Hans is late for their after-school walk and finally appears with other…” So, my fellow from a youth, his name Janusz R. with his family is very often as a good friend at Olsztyn now. In my life I also met Mrs Renata Wisniewska with her husband Antoni, which years before she had been thrown from his horse while hunting and broken her arm and, because it had been badly set, suffered great pain for along time…They live close to my mother’s house at Ząbkowice. Once Tomas Mann wrote: “Rosalie von Tümmler, a widowed upper-class socialite of fifty who has settled in the city of Düsseldorf following her husband Robert’s “heroic” death in a car accident while serving in World War I. She and her two children, Anna and Eduard, live quietly and modestly together. She is a child of nature, a likable, happy, thoughtful, and slightly too chatty woman. She is a good friend of her daughter, Anna, who is unmarried….Torre di Venere is a bustling but faintly decaying resort village on the Tyrrhenian Sea. It shares fine white sands and high pine groves with other beachside towns along the way. By the middle of August, it is awash in humanity; during the day hordes of sunburned vacationers of all ages, both sexes, and several nationalities converge at the water’s edge. The narrator acknowledges his disappointment with these surroundings, which are no more auspicious than those of other southern Italian retreats. He and his wife are beset by redundant hotel and restaurant.”

Now I come back to one a history. When I lived at Ząbkowice “for a twice time”(1995 year) I knew the family Bozena and Zbigniew Z. from Bielovizna. So, we begin to live in a future serenely composed of the erasures of that history.
I would like to mention here the words of Zigniew Herbert: “The slightly mischievous beaming smile came over his face again. It was the kind of smile that assured anyone in his presence that good fortune was just around the corner for both of you, and that Zbigniew could not imagine being any happier in any other company…His sense of decency was both unstinting and unshakable…A look almost approaching awe came over Bowie’s face then, a look that suggested, sadly enough, that Bowie had never been treated quite as well by anyone in his entire life…Or think of decency in Nazi-occupied Warsaw: What it means is that you never know if the way you treat a friend today may be the last way you treat him at all…he dropped in after class/…./The innocent light of that smile came over his face again. So he wanted to buy a car. Well, I thought to myself,… Zbigniew had turned on the TV, and now sat before it with the rapt and attentive expression of a child on his face…Zbigniew sat in the back seat, answering letters, drawing in his sketch book. Oblivious, absorbed as a child in what he was sketching, his wide face held something both birdlike and very peaceful within it. He seemed happy with Katrina there, and happy with life. When Katrina had the Ford moving fast enough so that I could hear every hose and gasket singing under the hood and the rods beginning to chatter, she would suddenly turn to us, speaking either Polish or French, since she knew no English. It was as if the road no longer held much interest for her. Above forty-five, the whole car shook, but neither of them seemed to notice…They were, after all, Europeans. They lived in history. For Poles of their generation, for a very brief moment, De Gaulle once must have meant a possible future…they had wanted(Katrina and Zbigniew) to stay longer, and the death of something that wild must have seemed to hold, for both of them, wider and larger and more mysterious implications…We promised to write each other, and one night I sat down and wrote a three-page letter to Zbigniew. Then I tore it up. Perhaps some friendships are meant to exist only in a certain place, at a certain time—three people driving casually around L.A. in a blue Ford.”

Once Father Raniero Cantalamessa some notes about suffering in our life said: ”It has been written that the suffering of the innocent “is the rock of atheism.” After Auschwitz, the problem was posed in a still more acute way…if faith is not able to “explain” the suffering, much less is reason. The suffering of the innocent is something too pure and mysterious to try to close it up in one of our poor “explanations.” Jesus from a sign of malediction, he made it an instrument of redemption. Even more: he made it the supreme value, the highest order of greatness in this world. After sin, the true greatness of the human creature is measured by the fact of bearing the least amount of guilt possible and the maximum amount of punishment possible. It is not so much in the one or the other taken separately — that is, in innocence or in suffering — as it is in the co-presence of the two in the same person. This is a type of suffering that brings us closer to God. Only God, in fact, if he suffers, suffers as innocent in an absolute sense. Jesus, however, did not only give a meaning to innocent suffering, he also conferred a new power on it, a mysterious fruitfulness. Look at what flowed from the suffering of Christ: the resurrection and hope for the whole human race. But look also at what happens around us. How much energy and heroism is often brought out in a couple in the acceptance of a handicapped child, bedridden for years! How much unsuspected solidarity surrounds them! How much otherwise unknown capacity to love! The most important thing, however, when we speak of innocent suffering, is not to explain it; it is not to increase it with our actions and our omissions. But neither is it enough not to increase innocent suffering; we must also try to relieve the innocent suffering that exists! Faced with a little girl frozen by the cold, who cries because of hunger pains, a man cried out in his heart one day to God: “Oh, God, where are you? Why don’t you do something for that innocent girl?” And God answered him: “I certainly have done something for her: I made you!” I have desired, like every artist, to create a little world out of the beautiful, pleasant, and significant things of this marred and clumsy world, and to show in a vision something of the face of that land to any of my own people who would look where I bid them…I also knows missis Ivone W. with her family. On my first parish she was as a young girl in the ecclesiactical movement titled “Oasis”. So, she has built her dwelling far from the desperate field where men hang out their garments upon forked boughs to be banners of battle. O beloved daughter of Hope and Memory, be with me for ever.

On December 05th 2001 I burnt down…There was a fire in my house…There was something like a disgrace in my life. Now I may quote J. M. Cotzee: ”Nothing could be further from my thoughts. This has nothing to do with you, David. You want to know why I have not laid a particular charge with the police. I will tell you, as long as you agree not to raise the subject again. The reason is that, as far as I am concerned, what happened to me is a purely private matter. In another time, in another place it might be held to be a public matter. But in this place, at this time, it is not. It is my business, mine alone.’…Vengeance is like a fire. The more it devours, the hungrier it gets.’…’I don’t agree. I don’t agree with what you are doing. Do you think that by meekly accepting what happened to you, you can set yourself apart from farmers like Ettinger? Do you think what happened here was an exam: if you come through, you get a diploma and safe conduct into the future, or a sign to paint on the door-lintel that will make the plague pass you by? That is not how vengeance works, Lucy. Vengeance is like a fire. The more it devours, the hungrier it gets.’ ‘Stop it, David! I don’t want to hear this talk of plagues and fires. I am not just trying to save my skin. If that is what you think, you miss the point entirely.’ ‘Then help me. Is it some form of private salvation you are trying to work out? Do you hope you can expiate the crimes of the past by suffering in the present?’ ‘No. You keep misreading me. Guilt and salvation are abstractions. I don’t act in terms of abstractions. Until you make an effort to see that, I can’t help you.”

I also remember from my youth such tales as the same of Oskar Kokoshka as follows:

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