Czeslaw Milosz (1911 – 2004)
Polish poet and essayist, awarded the Nobel Prize in Literature in 1980.
— How is it, Chloe, that your pretty skirt
Is torn so badly by the winds that hurt
Real people, you who, in eternity, sing
The hours, sun in your hair appearing
And disappearing? How is that your breasts
Are pierced by shrapnel, and the oak groves burn,
While you, charmed, caring not at all, turn
To run through forests of machinery and concrete
And haunt us with the echoes of your feet?
Someone will read as moral
That the people of Rome or Warsaw
Haggle, laugh, make love
As they pass by martyrs' pyres.
Someone else will read
Of the passing of things human,
Of the oblivion
Born before the flames have died.
All was taken away from you: white dresses,
wings, even existence.
Yet I believe you,
messengers.
I still think too much about the mothers
And ask what is man born of woman.
He curls himself up and protects his head
While he is kicked by heavy boots; on fire and running,
He burns with bright flame; a bulldozer sweeps him into a clay pit.
Her child. Embracing a teddy bear. Conceived in ecstasy.
As long as a society's best minds were occupied by theological questions, it was possible to speak of a given religion as the way of thinking of the whole social organism. All the matters which most actively concerned the people were referred to it and discussed in its terms. But that belongs to a dying era. We have come by easy stages to a lack of a common system of thought that could unite the peasant cutting his hay, the student poring over formal logic, and the mechanic working in an automobile factory. Out of this lack arises the painful sense of detachment or abstraction that oppresses the "creators of culture."
Whoever saw, as many did, a whole city reduced to rubble — kilometers of streets on which there remained no trace of life, not even a cat, not even a homeless dog — emerged with a rather ironic attitude toward descriptions of the hell of the big city by contemporary poets, descriptions of the hell in their own souls. A real "wasteland" is much more terrible than any imaginary one. Whoever has not dwelt in the midst of horror and dread cannot know how strongly a witness and participant protests against himself, against his own neglect and egoism. Destruction and suffering are the school of social thought.
Greece had to lose, her pure consciousness
had to make our agony only more acute.
From life, from the apple cut by the flaming knife,
what grain will be saved?
Evil grows and bears fruit, which is understandable, because it has logic and probability on its side and also, of course, strength. The resistance of tiny kernels of good, to which no one grants the power of causing far-reaching consequences, is entirely mysterious, however. Such seeming nothingness not only lasts but contains within itself enormous energy which is revealed gradually.
Every poet depends upon generations who wrote in his native tongue; he inherits styles and forms elaborated by those who lived before him. At the same time, though, he feels that those old means of expression are not adequate to his own experience.
Under various names, I have praised only you, rivers!
You are milk and honey and love and death and dance.
From a spring in hidden grottoes, seeping from mossy rocks,
Where a goddess pours live water from a pitcher,
At clear streams in the meadow, where rills murmur underground,
Your race and my race begin, and amazement, and quick passage.
During the thirty years I have spent abroad I have felt I was more privileged than my Western colleagues, whether writers or teachers of literature, for events both recent and long past took in my mind a sharply delineated, precise form. Western audiences confronted with poems or novels written in Poland, Czechoslovakia or Hungary, or with films produced there, possibly intuit a similarly sharpened consciousness, in a constant struggle against limitations imposed by censorship. Memory thus is our force, it protects us against a speech entwining upon itself like the ivy when it does not find a support on a tree or a wall.
When I die, I will see the lining of the world.
The other side, beyond bird, mountain, sunset.
They used to pour millet on graves or poppy seeds
To feed the dead who would come disguised as birds.
I put this book here for you, who once lived
So that you should visit us no more.
Now I am not ashamed of my defeat.
One murky island with its barking seals
Or a parched desert is enough
To make us say: yes, oui, si.
And those who expected lightning and thunder
Are disappointed.
And those who expected signs and archangels' trumps
Do not believe it is happening now.
On the day the world ends
A bee circles a clover,
A fisherman mends a glimmering net.
Tell me, as you would in the middle of the night
When we face only night, the ticking of a watch,
the whistle of an express train, tell me
Whether you really think that this world
Is your home? That your internal planet
That revolves, red-hot, propelled by the current
Of your warm blood, is really in harmony
With what surrounds you? Probably you know very well
The bitter protest, every day, every hour,
The scream that wells up, stifled by a smile,
The feeling of a prisoner who touches a wall
And knows that beyond it valleys spread,
Oaks stand in summer splendor, a jay flies
And a kingfisher changes a river to a marvel.
What I'm saying here is not, I agree, poetry,
as poems should be written rarely and reluctantly,
under unbearable duress and only with the hope
that good spirits, not evil ones, choose us for their instrument.
How it should be in Heaven I know, for I was there.
By its river. Listening to its birds.
In its season: in summer, shortly after sunrise.
I would get up and run to my thousand works
And the garden was superterrestrial, owned by imagination.