Coffee Spew

1997 Northwestern Univ. Press edition of Ashes and Diamonds.

The 1948 Polish novel Ashes and Diamonds by Jerzy Andrzejewski (1909-1983) is probably less appreciated today as a literary work in its own right than as the basis for Andrzej Wajda’s 1958 film adaptation. The wildly entertaining movie, designated an “Essential Art House” choice in Criterion’s DVD catalog, owes more to Orson Welles’s baroque cinematic influence than Andrzejewski’s blend of socialist realism and tragic irony. Both novel and film are compact (239 pgs./103 mins.), while at the same time reflecting a panoramic near-epic cross-section of Poland’s clashing societal and political factions at the close of the Second World War. Neither the novel nor the film have escaped criticism over the years, although for different reasons.

Poet Czeslaw Milosz (1911-2004), who defected from Communist Poland in 1951, wrote a scathing smackdown of his former friend Jerzy Andrzejewski in The Captive Mind (1953), the Nobel Prize-winning poet’s classic study of writers and intellectuals “adapting” themselves to totalitarian regimes. Milosz—who refers to Andrzejewski pseudonymously as “Alpha, the Moralist”—is especially tough on what he sees as pulled-punches in Ashes and Diamonds (discussed at length in The Captive Mind without mentioning the novel’s title). According to Milosz, the novelist was nicknamed “the respectable prostitute” by fellow-writers who saw Andrzejewski as a Stalinist suck-up.

Zbigniew Cybulski in Andrzej Wajda’s Ashes and Diamonds (1958)

Film director Andrzej Wajda, in a fascinating interview included on the Ashes and Diamonds Criterion DVD, talks candidly of having initially refused to read the novel because of its state-sanctioned popularity in the 1950s. In the notes to a 2007 translation of Andrzejewski’s earlier novel, Holy Week, commentator Oscar Swan writes: “The year 1954 found Andrzejewski politically sanitizing a new edition of Ashes and Diamonds, which had become required reading in the schools.”

1980 Penguin paperback edition of Ashes and Diamonds.

German writer Heinrich Böll (1917-1985), like Milosz a recipient of the Nobel Prize for Literature, is altogether kinder to Ashes and Diamonds in his introduction written for the 1980 Penguin “Writers from the Other Europe” paperback edition of the novel, and reprinted in the 1997 Northwestern University Press edition. Almost as an aside, Böll notes that “the reader feels” that Andrzejewski “has a sense of kinship” with the novel’s “young Socialist and Communist functionaries.”

While both the Penguin and NUP editions of Ashes and Diamonds use D. J. Walsh’s 1962 British translation (with its battle-hardened Polish adults and nihilistic teenagers alike saying “cheerio” and “bloke” and “rotter” to one another), only the NUP edition includes five pages of previously deleted text. No explanation is given as to whether this was perhaps material removed by censors or, more likely, added in later to placate censors (possibly for the 1954 “sanitized” edition). A long speech by Stefan Szczuka, the sympathetically portrayed Communist Party official marked for assassination by the Polish underground, goes on and on for a mind-numbing two full pages of Soviet-era boilerplate:

For only those truly die who believe in isolation or who serve false truths which are illusory and incompatible with the one great truth of our time. Future generations will only despise them and will blame them or condemn them to oblivion. Those people, however, who have understood the forces of history and who have been in solidarity with their comrades, will discover in the future the praise of soldiers fighting for humanity, for one’s own fatherland and for mankind, for the world order.

Wajda sharpened the book’s edges by infusing the film with the Catholic iconography of Polish nationalism and by emphasizing the charged performance of Zbigniew Cybulski as the Home Army resistance fighter tasked with assassinating Szczuka. The combined effect was a cleverly coded rebuke to the postwar Soviet control of the country. Although the movie’s striking visual metaphors have sometimes been criticized as heavy-handed, the stylistic strategy clearly succeeded in Wajda’s intended aim of circumventing Communist Party censorship.