The subject of this article is the comparative analysis of the role of historical figures and related national myths in the process of reconstituting the national imagery. The establishment of the Republic in Portugal led to a reformulation of the social imagery, which became apparent through “re-enchantment” (G. Durand), an outbreak of cultural activity informed by national mythology. The shift in the attitude towards myths during that period is vivid in literary texts dedicated to the main political figures, such as Sidónio Pais. In À memória do Presidente-Rei Sidónio Pais (In memory of President-King Sidónio Pais) from 1920, Fernando Pessoa applies the sebastianist myth so as to achieve the messianization of a historical figure. The use of Sebastianism with the objective of a renovation of national imagery culminates in Mensagem (The Message, 1934), the climax of a process of mythification of the Portuguese reality. In Poland, a similar crucial historical moment is the restoration of the national and democratic state in 1918, associated with the figure of Józef Piłsudski. General Piłsudski is a symbolic figure of independence and a protagonist of the poetic volumes Karmazynowy poemat (Carmin Poem) by Jan Lechoń, from 1920, and Wolność tragiczna (Tragic Liberty) by Kazimierz Wierzyński, from 1936. These works struggle to break free from the literary myths of the Polish Romantic era. The poems, highly intertextual and dialogical, are an attempt to demythify reality, which makes the role of national myths in Poland different than in Portugal. In the Portuguese context, the myths, though applied emblematically and incorporated in the Sorelian strategy, serve a purpose of national renovation, while in Poland, they are considered the main obstacle to the rebirth of national culture.

The subject of this article is the comparative analysis of the role of historical figures and related national myths in the process of reconstituting the national imagery. The establishment of the Republic in Portugal led to a reformulation of the social imagery, which became apparent through “re-enchantment” (G. Durand), an outbreak of cultural activity informed by national mythology. The shift in the attitude towards myths during that period is vivid in literary texts dedicated to the main political figures, such as Sidónio Pais. In À memória do Presidente-Rei Sidónio Pais (In memory of President-King Sidónio Pais) from 1920, Fernando Pessoa applies the sebastianist myth so as to achieve the messianization of a historical figure. The use of Sebastianism with the objective of a renovation of national imagery culminates in Mensagem (The Message, 1934), the climax of a process of mythification of the Portuguese reality. In Poland, a similar crucial historical moment is the restoration of the national and democratic state in 1918, associated with the figure of Józef Piłsudski. General Piłsudski is a symbolic figure of independence and a protagonist of the poetic volumes Karmazynowy poemat (Carmin Poem) by Jan Lechoń, from 1920, and Wolność tragiczna (Tragic Liberty) by Kazimierz Wierzyński, from 1936. These works struggle to break free from the literary myths of the Polish Romantic era. The poems, highly intertextual and dialogical, are an attempt to demythify reality, which makes the role of national myths in Poland different than in Portugal. In the Portuguese context, the myths, though applied emblematically and incorporated in the Sorelian strategy, serve a purpose of national renovation, while in Poland, they are considered the main obstacle to the rebirth of national culture.