Poems of Inspiration, Conspiration & Perspiration

Magdalen

Petulantly Penitent
Super Member
Registered
Joined
May 24, 2007
Messages
6,372
Reaction score
1,566
Location
Insignificant
Went back to one of the earliest poets for this first installment.
At the end of the boughits uttermost end,
Missed by the harvesters, ripens the apple,
Nay, not overlooked, but far out of reach,
So with all best things.

— Sappho


Quoted by the Scholiast on Hermogenes and elsewhere. The "sweet-apple" to which Sappho refers was probably the result of a a graft of apple on quince.


In Greek:
Oi?^on to` gluku'malon e?reu'ðetai a?'krwj e?p? u?'sdwja?'kron e?p? a?krota'twj lela'ðonto de` malodro'pnes,ou? ma`n e?klela'ðont?, a?ll? ou?k e?du'nant? e?pi'kesðai.
As the sweet apple blushes on the end of the bough, the very end of the bough which gatherers missed, nay, missed not, but could not reach.

http://www.sacred-texts.com/cla/sappho/sappho2.htm

Her birth was sometime between 630 and 612 BC, and it is said that she died around 570 BC, but little is known for certain about her life.

http://en.wikipedia.org/wiki/Sappho
 
Last edited:

Magdalen

Petulantly Penitent
Super Member
Registered
Joined
May 24, 2007
Messages
6,372
Reaction score
1,566
Location
Insignificant
Sticking with the ancients for a bit longer. Here's an excerpt from "The Epic of Gilgamesh"about the King of Uruk (somewhere between 2750 and 2500 BCE)


[SIZE=+1]Ninsun went into her living quarters.
She washed herself with the purity plant,
she donned a robe worthy of her body,
she donned jewels worthy of her chest,
she donned her sash, and put on her crown.
She sprinkled water from a bowl onto the ground.
She... and went up to the roof.
She went up to the roof and set incense in front of Shamash,
I (?) She offered fragrant cuttings, and raised her arms to Shamash.

"Why have you imposed--nay, inflicted!--a restless heart on
my son, Gilgamesh!
Now you have touched him so that he wants to travel
a long way to where Humbaba is!
He will face fighting such as he has not known,
and will travel on a road that he does not know!
Until he goes away and returns,
until he reaches the Cedar Forest,
until he kills Humbaba the Terrible,
and eradicates from the land something baneful that you hate,
on the day that you see him on the road(?)
may Aja, the Bride, without fear remind you,
and command also the Watchmen of the Night,
the stars, and at night your father, Sin."

http://www.ancienttexts.org/library/mesopotamian/gilgamesh/

[/SIZE]

Sin was the moon god, his symbol the crescent moon(c.2600-2400 BC) that Ur exercised a large measure of supremacy over the Euphrates valley, Sin was naturally regarded as the head of the pantheon. It is to this period that we must trace such designations of Sin as "father of the gods", "chief of the gods", "creator of all things", and the like. The "wisdom" personified by the moon-god is likewise an expression of the science of astrology, in which the observation of the moon's phases is an important factor.http://en.wikipedia.org/wiki/Sin_(mythology)


[SIZE=+1]

[/SIZE]
 
Last edited:

Magdalen

Petulantly Penitent
Super Member
Registered
Joined
May 24, 2007
Messages
6,372
Reaction score
1,566
Location
Insignificant
What's a Sunday morning without a little Book of the Dead?

The Egyptian Book of the Dead

(Book 9)
Papyrus of Ani;
Egyptian Book of the Dead [Budge]
240 BC
Translated by E.A. Wallis Budge

THE CHAPTER OF NOT DYING A SECOND TIME.
The Osiris Ani, whose word is truth, saith:

-
Hail, Thoth! What is it that hath happened
to the children of Nut? They have waged war,
they have upheld strife, they have done evil,
they have created the fiends, they have made slaughter,
they have caused trouble; in truth,
in all their doings the strong
have worked against the weak.

Grant, O might of Thoth, that that which the god Tem
hath decreed [may be done!] And thou
regardest not evil, nor art thou
provoked to anger when they bring
their years to confusion, and throng in
and push in to disturb their months.

For in all that they have done unto thee
they have worked iniquity in secret.
I am they writing- palette,
O Thoth, and I have brought unto thee
thine ink-jar.

I am not of those who work iniquity in their secret places; let not evil happen unto me.

http://www.ancienttexts.org/library/egyptian/bookodead/book9.htm
 

Magdalen

Petulantly Penitent
Super Member
Registered
Joined
May 24, 2007
Messages
6,372
Reaction score
1,566
Location
Insignificant
Song of Solomon
Chapter Eight

I would lead thee, and bring thee into my mother's house,
who would instruct me: I would cause thee to drink of spiced wine
of the juice of my pomegranate.

His left hand should be under my head,
and his right hand should embrace me.

I charge you, O daughters of Jerusalem,
that ye stir not up, nor awake my love, until he please.

Who is this that cometh up from the wilderness,
leaning upon her beloved? I raised thee up
under the apple tree: there thy mother brought thee forth:
there she brought thee forth that bare thee.

Set me as a seal upon thine heart,
as a seal upon thine arm: for love is strong as death;
jealousy is cruel as the grave: the coals thereof
are coals of fire, which hath a most vehement flame.
*

Many waters cannot quench love,
neither can the floods drown it:
if a man would give all the substance
of his house for love, it would utterly be condemned.


Ahh, love. Solomon got it right so long ago!

http://www.fourmilab.ch/etexts/www/Bible/Song_of_Solomon.html



*my favorite Stanza!
 
Last edited:

Magdalen

Petulantly Penitent
Super Member
Registered
Joined
May 24, 2007
Messages
6,372
Reaction score
1,566
Location
Insignificant
For those anticipating poems of conspiration, here ya go! Dated to around 0 BCE to 30+ AD.

When Cuchulain went into battle,
he would go into a frenzy. His cry alone would kill
a hundred warriors from fright.

His physical appearance—namely, that of a handsome man—changed completely. Cuchulain's hair stood on end,
one of his eyes bulged out, while the other disappeared
in his head, his legs and feet turned to face backward,
his muscles swelled, and a column of blood
spurted up from his head. His body

became so hot that it could melt snow.
When swept away in a war frenzy,
Cuchulain could not distinguish between friends and enemies.
On one occasion,he was so full of the lust for battle
that he needed to be stopped.

A group of Ulster women marched out
naked carrying vats of cold water
to bring him to his senses.

When Cuchulain stopped his chariot
in embarrassment, he was grabbed by warriors
who threw him into three vats of cold water
to calm him down. The first vat burst
apart, the second boiled over,
but the third merely got hot.
 
Last edited:

Magdalen

Petulantly Penitent
Super Member
Registered
Joined
May 24, 2007
Messages
6,372
Reaction score
1,566
Location
Insignificant
[FONT=Georgia, Times New Roman, Times, serif] Heaven and earth are ruthless,[/FONT]
[FONT=Georgia, Times New Roman, Times, serif]and treat the Ten Thousand Things as straw dogs;[/FONT]
[FONT=Georgia, Times New Roman, Times, serif]the sage is ruthless, and treats the people as straw dogs. [FONT=Georgia, Times New Roman, Times, serif][SIZE=-2]4[/SIZE][/FONT][/FONT]​
[FONT=Georgia, Times New Roman, Times, serif]
Is not the space between heaven and earth like a bellows?
[/FONT]
[FONT=Georgia, Times New Roman, Times, serif]It is empty without being exhausted:[/FONT]
[FONT=Georgia, Times New Roman, Times, serif]The more it is squeezed the more comes out.[/FONT]
[FONT=Georgia, Times New Roman, Times, serif]Excessive speech leads inevitably to silence.[/FONT]
[FONT=Georgia, Times New Roman, Times, serif]Better to hold fast to the void.[/FONT]
taoisthead.GIF





Chuang-tzu notes in the T'ien yün chapter of his writings that in Chinese religious practice, dogs would be shaped out of straw for ritual offerings to the spirits. These straw dogs would be treated with deference and exaggerated respect prior to their ceremonial use. However, once they had served their purpose as an offering, the priests would discard them and ritually trample them into the dust.
http://web.cn.edu/kwheeler/chinese_poetry_TaoTeChing.html

The earliest Chinese poetry begins with the Shih Ching, a collection of 305 poems of varying length, drawn from all ranks of Chinese society. The title Shih Ching is usually translated in English as The Book of Songs or sometimes as The Odes. Shih means "song-words." Ching can mean "classic" or "traditional" or in the context of literature, it means "writings" or "scripture." Commentator Mao ordered the poems and assigned each one a number, and his number is still used as the primary means of refering to each poem in Chinese texts, though I have chosen to list my samples below by first lines and titles.​
Some of these poems may date back to 1000 BCE.​
http://web.cn.edu/kwheeler/chinese_poetry.html



 

Magdalen

Petulantly Penitent
Super Member
Registered
Joined
May 24, 2007
Messages
6,372
Reaction score
1,566
Location
Insignificant
Not sure if this one is inspiring or conspiring, but it certainly seems appropriate in light of recent events. i.e. curses for an enemy.

Publius Ovidius Naso (20 March 43 BC – AD 17/18), known as Ovid

Ibis is a curse poem by the Latin poet Ovid, written during his years in exile across the Black Sea for an offense against Augustus. It is "a stream of violent but extremely learned abuse," modeled on a poem of the same title by the Alexandrian poet Callimachus.[2]
The object of this verbal assault is left unnamed except for the pseudonym Ibis, and no scholarly consensus exists as to whom the poet was directing his spleen.

http://en.wikipedia.org/wiki/Ibis_(Ovid)

Ibis:209-250 The Litany of Maledictions: His Enemy’s Fate


You were born unfortunate (the gods willed it so),
and no star was kind or beneficent at your birth.
Venus did not shine, nor Jupiter, in that hour,
neither Moon nor Sun were favourably placed,
nor did Mercury, whom that bright Maia bore
to great Jove, offer his fires in any useful aspect.
Cruel Mars that promises no peace, lowered down,
and that planet of aged Saturn, with his scythe.
And the day of your birth was dark and impure,
overcast with cloud, so you would only see sadness.
This is the day to which, in our history, the fatal
Allia gives it name: Ibis’s day brought ruin to our people.
As soon as he’d fallen from his mother’s foul
womb, his vile body lay on Cinyphian soil,
a night-owl sat over against him on the heights,
and uttered dire sounds in a funereal voice,.
At once the Furies washed him in marsh water,
where a water channel ran from the Stygian stream,
and smeared venom from a snake of Erebus on his breast,
and clapped their bloodstained hands together thrice.
They moistened the child’s throat with bitches’ milk:
that was the first nourishment in the boy’s mouth:
from it the fosterling drank it’s nurse’s fury,
and howled with a dog’s cry over all the city.
They bound his limbs with dark-coloured bands,
snatched from an accursed abandoned pyre:
and, lest it lie unsupported on the naked earth,
they propped his tender head on a hard stone.
Then to make his eyelids retract they brought brands
made of green twigs close to his eyes, close to the lids.
The child wept when he was touched by bitter smoke,
while one of the three sisters spoke, as follows:
‘We have set these tears flowing for all time, in you,
and they’ll always have sufficient reason to fall.’

http://www.american-buddha.com/lit.ibisovid.htm

 

Magdalen

Petulantly Penitent
Super Member
Registered
Joined
May 24, 2007
Messages
6,372
Reaction score
1,566
Location
Insignificant
Feeling a bit unsettled about so blatant a curse-fest, so until I can think of something better, here's


The Beatitudes

by Jesus

  • Blessed are the poor in spirit: for theirs is the kingdom of heaven.
  • Blessed are they that mourn: for they shall be comforted.
  • Blessed are the meek: for they shall inherit the earth.
  • Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
  • Blessed are the merciful: for they shall obtain mercy.
  • Blessed are the pure in heart: for they shall see God.
  • Blessed are the peacemakers: for they shall be called the children of God.
  • Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.
  • Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

Please note that 7 & 8 are redundant. If not linking, readers should know that this "version" is the guilded-est lilly of all, possibly describing the cumulative blessings bestowed upon many moons of gatherings on mounts.






In Chapter 2 of novel Doctor Zhivago by Boris Pasternak, the character Larissa Feodorovna Guishar, who "was not religious" and "did not believe in ritual", was startled by the Beatitudes and thought it was about herself.

The Beat Generation took its name, in part, from the concept of Beatitude[11][12]

http://en.wikipedia.org/wiki/Beatitudes
 
Last edited:

Magdalen

Petulantly Penitent
Super Member
Registered
Joined
May 24, 2007
Messages
6,372
Reaction score
1,566
Location
Insignificant
A nod to another Mom on this special day set aside for the celebration of maternity in all its forms.

Thus Beowulf overcame that enemy,
subdued that hellish demon.
Then Grendel went,
the enemy of mankind,
deprived of joy,
seeking his death place.

So his mother, greedy
and gloomy as the gallows,
went on a sorrowful journey
to avenge her son's death.

So she came to Herot where
the Danes slept in the hall.
The fortunes of the noble ones
changed when Grendel's mother
got inside: the terror was less
by just so much as
is the strength of a woman,
the war-horror of a woman,
is less than the horror of
a sword forged with hammer
and stained in blood
shearing the strong edges
of the boar on a helmet.

Hard edges were drawn in the hall,
swords off the benches,
and many broad shields fast in hand,
though they forgot about helmets
and broad mail shirts when
the terror seized them.

After they had seen her,
she was in haste
to get out of there
and save her life.
She quickly seized
one of the warriors
then headed back to the fens.
The warrior she killed,
in his sleep, was Hrothgar's
most trusted man, famous
between the two seas,
a glorious hero.

(Beowulf was not there,
for after the treasure-giving
the famous Geat had gone
to another house.)

She took her son's famous
blood-covered hand.
An outcry came from Herot,
care had been renewed
and returned to the dwelling
place--that was not a good
bargain, that both sides paid
with the lives of friends.

written in Old English sometime before the tenth century A.D., describes the adventures of a great Scandinavian warrior of the sixth century.
http://www.lone-star.net/literature/beowulf/
 
Last edited:

Magdalen

Petulantly Penitent
Super Member
Registered
Joined
May 24, 2007
Messages
6,372
Reaction score
1,566
Location
Insignificant
The Odyssey
attributed to Homer

Book IV


The poem mainly centers on the Greek hero Odysseus (or Ulysses, as he was known in Roman myths) and his long journey home following the fall of Troy. It takes Odysseus ten years to reach Ithaca after the ten-year Trojan War.[2] In his absence, it is assumed he has died, and his wife Penelope and son Telemachus must deal with a group of unruly suitors, the Mnesteres (Greek: Μνηστῆρες) or Proci, competing for Penelope's hand in marriage.

This dating places the destruction of Troy, ten years before, to 1188 BC, which is close to the archaeologically dated destruction of Troy VIIa circa 1190 BC.

Scholars have seen strong influences from Near Eastern mythology and literature in the Odyssey. Martin West has noted substantial parallels between the Epic of Gilgamesh and the Odyssey.[8] Both Odysseus and Gilgamesh are known for traveling to the ends of the earth, and on their journeys go to the land of the dead.

http://en.wikipedia.org/wiki/Odyssey

Far from their country, in my cause expired!
Still in short intervals of pleasing woe.
Regardful of the friendly dues I owe,
I to the glorious dead, for ever dear!
Indulge the tribute of a grateful tear.

But oh! Ulysses--deeper than the rest
That sad idea wounds my anxious breast!
My heart bleeds fresh with agonizing pain;
The bowl and tasteful viands tempt in vain;
Nor sleep's soft power can close my streaming eyes,
When imaged to my soul his sorrows rise.
No peril in my cause he ceased to prove,
His labours equall'd only by my love:
And both alike to bitter fortune born,
For him to suffer, and for me to mourn!
Whether he wanders on some friendly coast,
Or glides in Stygian gloom a pensive ghost,
No fame reveals; but, doubtful of his doom,
His good old sire with sorrow to the tomb
Declines his trembling steps; untimely care
Withers the blooming vigour of his heir;
And the chaste partner of his bed and throne
Wastes all her widow'd hours in tender moan."


http://www.fullbooks.com/The-Odysseyx68581.html
 

Magdalen

Petulantly Penitent
Super Member
Registered
Joined
May 24, 2007
Messages
6,372
Reaction score
1,566
Location
Insignificant
Excerpts from
THE AENEID
by Virgil​

The epic poem of Aeneas of Troy,
and the origins of Rome.


BkIV:90-128 Juno and Venus

You’ve achieved all that your mind was set on:
Dido’s burning with passion, and she’s drawn the madness
into her very bones. Let’s rule these people together
with equal sway: let her be slave to a Trojan husband,
and entrust her Tyrians to your hand, as the dowry.”
Venus began the reply to her like this (since she knew
she’d spoken with deceit in her mind to divert the empire
from Italy’s shores to Libya’s): “Who’d be mad enough
to refuse such an offer or choose to make war on you,
so long as fate follows up what you say with action?
But fortune makes me uncertain, as to whether Jupiter wants
a single city for Tyrians and Trojan exiles, and approves
the mixing of races and their joining in league together.
You’re his wife: you can test his intent by asking.
Do it: I’ll follow.” Then royal Juno replied like this:
“That task’s mine. Now listen and I’ll tell you briefly
how the purpose at hand can be achieved.
Aeneas and poor Dido plan to go hunting together
in the woods, when the sun first shows tomorrow’s
dawn, and reveals the world in his rays.
While the lines are beating, and closing the thickets with nets,
I’ll pour down dark rain mixed with hail from the sky,
and rouse the whole heavens with my thunder.
They’ll scatter, and be lost in the dark of night:
Dido and the Trojan leader will reach the same cave.
I’ll be there, and if I’m assured of your good will,
I’ll join them firmly in marriage, and speak for her as his own:
this will be their wedding-night.” Not opposed to what she wanted,
Venus agreed, and smiled to herself at the deceit she’d found.

BkIV:504-553 Dido Laments

But not the Phoenician, unhappy in spirit,
she did not relax in sleep, or receive the darkness into her eyes
and breast: her cares redoubled, and passion, alive once more,
raged, and she swelled with a great tide of anger.
So she began in this way turning it over alone in her heart:
“See, what can I do? Be mocked trying my former suitors,
seeking marriage humbly with Numidians whom I
have already disdained so many times as husbands?
Shall I follow the Trojan fleet then and that Teucrian’s
every whim? Because they might delight in having been
helped by my previous aid, or because gratitude
for past deeds might remain truly fixed in their memories?
Indeed who, given I wanted to, would let me, or would take
one they hate on board their proud ships? Ah, lost girl,
do you not know or feel yet the treachery of Laomedon’s race?
What then? Shall I go alone, accompanying triumphant sailors?
Or with all my band of Tyrians clustered round me?
Shall I again drive my men to sea in pursuit, those
whom I could barely tear away from their Sidonian city,
and order them to spread their sails to the wind?
Rather die, as you deserve, and turn away sorrow with steel.
You, my sister, conquered by my tears, in my madness, you
first burdened me with these ills, and exposed me to my enemy.
I was not allowed to pass my life without blame, free of marriage,
in the manner of some wild creature, never knowing such pain:
I have not kept the vow I made to Sychaeus’s ashes.”
Such was the lament that burst from her heart.
. . .
Dido tried to lift her heavy eyelids again, but failed:
and the deep wound hissed in her breast.
Lifting herself three times, she struggled to rise on her elbow:
three times she fell back onto the bed, searching for light in
the depths of heaven, with wandering eyes, and, finding it, sighed.
Then all-powerful Juno, pitying the long suffering
of her difficult death, sent Iris from Olympus, to release
the struggling spirit, and captive body. For since
she had not died through fate, or by a well-earned death,
but wretchedly, before her time, inflamed with sudden madness,
Proserpine had not yet taken a lock of golden hair
from her head, or condemned her soul to Stygian Orcus.
So dew-wet Iris flew down through the sky, on saffron wings,
trailing a thousand shifting colours across the sun,
and hovered over her head. “ I take this offering, sacred to Dis,
as commanded, and release you from the body that was yours.”
So she spoke, and cut the lock of hair with her right hand.
All the warmth ebbed at once, and life vanished on the breeze.

End of Book IV

written from 29 to 19 BCE

Definitely in the conspiracy category, this one!


Translated by A. S. Kline © 2002 All Rights Reserved
This work may be freely reproduced, stored, and transmitted, electronically or otherwise, for any non-commercial purpose.


 
Last edited:

kborsden

Has a few recurring issues
Kind Benefactor
Poetry Book Collaborator
Super Member
Registered
Joined
Oct 4, 2006
Messages
5,973
Reaction score
1,312
Location
Where opinions have a distinct aroma.
the exploits of Aeneas are by far more interesting than those of Odysseus - especially when we consider that most of it is tailing Odysseus and gives a rare sight into the peoples and places after the initial visit by Odysseus.
 

Magdalen

Petulantly Penitent
Super Member
Registered
Joined
May 24, 2007
Messages
6,372
Reaction score
1,566
Location
Insignificant
So I really had to dig around for some poetry from pre-Islamic Arabian poets, but I finally did find something. Directly below you willl find, by way of introduction to the topic, an excerpt from


Growth and Structure of Arabic Poetry
AD 500- 1000

By Gustave E. von Grunebaum

from Page 123


The belief in the magic power of the word gave rise to incantations and curses, originally composed in rhymed prose, saj', later in "rhythmically disciplined saj'," the rajaz. This poetry of magical intent closely matches that produced by the Hebrew môshelîm, Numeri 21.27 ff., and the verses of Bileam, Numeri 22.5 ff. Gradually the range of this so-called hija' poetry widened, other meters were admitted, the magic background, although not entirely obliterated, was less vividly felt and the hija' came to be satire and polemics, expression of personal or tribal hostility, frequently incorporated in the literary ode. Thus transformed, the genre had a long development.

The position of the early "poet," which was that of a seer rather than that of an artist, is reflected in his Arabic designation, "sha'ir," the knower (of magic, of supernatural knowledge). And the belief in his connection with higher powers is shown by the many stories in which the poet is presented in his relation to his jinn, his "demon helper" who is supposed to inspire his verses.


http://library.du.ac.in/dspace/bitstream/1/4402/3/Ch02-Arab%20heritage(Page.121-220).pdf

The Moallakát: The Poem of Tarafa: The Argument

52. Thus I drink old wine, without ceasing, and enjoy the delights of life; selling and dissipating my property, both newly acquired and inherited;
53. Until the whole clan reject me, and leave me solitary, like a diseased camel smeared with pitch:
54. Yet even now I perceive that the sons of earth (the most indigent men) acknowledge my bounty, and the rich inhabitants of yon extended camp confess my glory.
55. Oh, thou, who censurest me for engaging in combats and pursuing pleasures, wilt thou, if I avoid them, insure my immortality?
56, If thou art unable to repel the stroke of death, allow me, before it comes, to enjoy the good which I possess.
57. Were it not for three enjoyments which youth affords, I swear by thy prosperity, that I should not be solicitous how soon my friends visited me on my death-bed:
58. First, to rise before the censurers awake, and to drink tawny wine, which sparkles and froths when the clear stream is poured into it.
59. Next, when a warrior, encircled by foes, implores my aid, to bend towards him my prancing charger, fierce as a wolf among the gadha-trees, whom the sound of human steps has awakened, and who runs to quench his thirst at the brook.
60. Thirdly, to shorten a cloudy day, a day astonishingly dark, by toying with a lovely delicate girl under a tent supported by pillars,—
p. 24
61. A girl, whose bracelets and garters seem hung on the stems of oshar-trees, or of ricinus, not stripped of their soft leaves.
62. Suffer me, whilst I live, to drench my head with wine, lest, having drunk too little in my life-time, I should be thirsty in another state.
63. A man of my generous spirit drinks his full draught to-day, and to-morrow, when we are dead, it will be known which of us has not quenched his thirst.

—Tarafa

http://www.sacred-texts.com/isl/arp/arp013.htm

And this:


What have we done to you death
that you treat us so, with always another catch?
One day a warrior,
the next a head of state;
charmed by the loyal,
you choose the best,
iniquitous, unequalling death.
I would not complain
if you were just.
But you take the worthy
Leaving fools for us.

al-Khansaa

"AND MANY A RHYME LIKE THE POINT OF A SPEAR, THEY STAY AND WHOEVER SPOKE THEM GOES."

al-Khansaa

http://home.infionline.net/~ddisse/khansa.html





 
Last edited:

Magdalen

Petulantly Penitent
Super Member
Registered
Joined
May 24, 2007
Messages
6,372
Reaction score
1,566
Location
Insignificant
A selection of poems attributed to the demi-god Orpheus. More about the myth of Orpheus later.


LXXXII.

TO OCEAN.

The Fumigation from AROMATICS

OCEAN I call, whose nature ever flows,
From whom at first both Gods and men arose;
Sire incorruptible, whose waves surround, 3
And earth's concluding mighty circle bound:
p. 220
Hence every river, hence the spreading sea, 5
And earth's pure bubbling fountains spring from thee:
Hear, mighty fire, for boundless bliss is thine,
Whose waters purify the pow'rs divine:
Earth's friendly limit, fountain of the pole,
Whose waves wide spreading and circumfluent roll.
Approach benevolent, with placid mind,
And be for ever to thy mystics kind.


LXXXV.

TO THE DIVINITY OF DREAMS.

The FUMIGATION from AROMATICS.

THEE I invoke, blest pow'r of dreams divine,
Angel of future fates, swift wings are thine:
Great source of oracles to human kind,
When stealing soft, and whisp'ring to the mind,
Thro' sleep's sweet silence and the gloom of night, 5
Thy pow'r awakes th' intellectual fight;
To silent souls the will of heav'n relates,
And silently reveals their future fates.
For ever friendly to the upright mind
Sacred and pure, to holy rites inclin'd; 10
p. 224
For these with pleasing hope thy dreams inspire,
Bliss to anticipate, which all desire.
Thy visions manifest of fate disclose,
What methods best may mitigate our woes;
Reveal what rites the Gods immortal please, 15
And what the means their anger to appease:
For ever tranquil is the good man's end,
Whose life, thy dreams admonish and defend.
But from the wicked turn'd averse to bless,
Thy form unseen, the angel of distress; 20
No means to cheek approaching ill they find,
Pensive with fears, and to the future blind.
Come, blessed pow'r, the signatures reveal
Which heav'n's decrees mysteriously conceal,
Signs only present to the worthy mind, 25
Nor omens ill disclose of monst'rous kind.


http://www.sacred-texts.com/cla/hoo/index.htm
 

Magdalen

Petulantly Penitent
Super Member
Registered
Joined
May 24, 2007
Messages
6,372
Reaction score
1,566
Location
Insignificant
Okay, a rapt pause while I digress on Orpheus. I think there really was a living guy that wrote and sang poetry and the link to Greek Mythology was just "enhancement" on the tales over time. Also, I can't help but note that here is yet another "heroic" archetype that enters and exits the underworld. I'd like to expand and group a few poems on the basis of underworld visits next, including some Dante! Meanwhile, hark the lutes!

The major stories about him are centered on his ability to charm all living things and even stones with his music; his attempt to retrieve his wife from the underworld; and his death at the hands of those who could not hear his divine music. As an archetype of the inspired singer, Orpheus is one of the most significant figures in the reception of classical mythology in Western culture, portrayed or alluded to in countless forms of art and popular culture including poetry, opera, and painting.[1]

The earliest literary reference to Orpheus is a two-word fragment of the sixth-century BC lyric poet Ibycus:

http://en.wikipedia.org/wiki/Orpheus


Orpheus

--Sir Osbert Sitwell



WHEN Orpheus with his wind-swift fingers
Ripples the strings that gleam like rain,
The wheeling birds fly up and sing,
Hither, thither echoing;
There is a crackling of dry twigs,
A sweeping of leaves along the ground,
Fawny faces and dumb eyes
Peer through the fluttering screens
That mask ferocious teeth and claws
Now tranquil.
As the music sighs up the hill-side,
The young ones hear,
Come skipping, ambling, rolling down,
Their soft ears flapping as they run,
Their fleecy coats catching in the thickets,
Till they lie, listening, round his feet.
Unseen for centuries,
Fabulous creatures creep out of their caves,
The unicorn
Prances down from his bed of leaves,
His milk-white muzzle still stained green
With the munching, crunching of mountain-herbs.
The griffin, usually so fierce,
Now tame and amiable again,
Has covered the white bones in his secret cavern
With a rustling pall of dank dead leaves,
While the salamander, true lover of art,
Flickers, and creeps out of the flame;
Gently now, and away he goes,
Kindles his proud and blazing track
Across the forest,
Lies listening,
Cools his fever in the flowing waters of the lute.

.......................

But when the housewife returns,
Carrying her basket,
She will not understand.
She misses nothing,
Hears nothing.
She will only see
That the fire is dead,
The grate cold.

.......................

But the child upstairs,
Alone, in the empty cottage,
Heard a strange wind, like music,
In the forest,
Saw something creep out of the fire.


Create Date: Thursday, January 01, 2004

http://www.poemhunter.com/poem/orpheus-2/



Sir Osbert Sitwell

Together with his brother, he sponsored a controversial exhibition of works by Matisse, Utrillo, Picasso and Modigliani. The composer William Walton also greatly benefited from Osbert's largesse (though the two men afterwards fell out) and Walton's oratorio Belshazzar's Feast was written to Osbert's libretto. He published two books of poems: Argonaut and Juggernaut (1919) and At the House of Mrs Kinfoot (1921). In the mid-1920s he met David Horner who was his lover and companion for most of his life.[1]
 
Last edited:

Magdalen

Petulantly Penitent
Super Member
Registered
Joined
May 24, 2007
Messages
6,372
Reaction score
1,566
Location
Insignificant
Here is a cycle of poems about Orpheus and Eurydice by Margaret Atwood, from Selected Poems II: 1976-1986.



Orpheus (1)
By Margaret Atwood

You walked in front of me,
pulling me back out
to the green light that had once
grown fangs and killed me.
I was obedient, but
numb, like an arm
gone to sleep; the return
to time was not my choice.
By then I was used to silence.
Though something stretched between us
like a whisper, like a rope:
my former name,
drawn tight.

You had your old leash
with you, love you might call it,
and your flesh voice.
Before your eyes you held steady
the image of what you wanted
me to become: living again.
It was this hope of yours that kept me following.

I was your hallucination, listening
and floral, and you were singing me:
already new skin was forming on me
within the luminous misty shroud
of my other body; already
there was dirt on my hands and I was thirsty.

I could see only the outline
of your head and shoulders,
black against the cave mouth,
and so could not see your face
at all, when you turned
and called to me because you had
already lost me. The last
I saw of you was a dark oval.
Though I knew how this failure
would hurt you, I had to
fold like a gray moth and let go.
You could not believe I was more than your echo.


Eurydice
By Margaret Atwood

He is here, come down to look for you.
It is the song that calls you back,
a song of joy and suffering
equally: a promise:
that things will be different up there
than they were last time.

You would rather have gone on feeling nothing,
emptiness and silence; the stagnant peace
of the deepest sea, which is easier
than the noise and flesh of the surface.
You are used to these blanched dim corridors,
you are used to the king
who passes you without speaking.

The other one is different
and you almost remember him.
He says he is singing to you
because he loves you,
not as you are now,
so chilled and minimal: moving and still
both, like a white curtain blowing
in the draft from a half-opened window
beside a chair on which nobody sits.

He wants you to be what he calls real.
He wants you to stop light.
He wants to feel himself thickening
like a treetrunk or a haunch
and see blood on his eyelids
when he closes them, and the sun beating.

This love of his is not something
he can do if you aren’t there,
but what you knew suddenly as you left your body
cooling and whitening on the lawn
was that you love him anywhere,
even in this land of no memory,
even in this domain of hunger.

You hold love in your hand, a red seed
you had forgotten you were holding.
He has come almost too far.
He cannot believe without seeing,
and it’s dark here.

Go back, you whisper,
but he wants to be fed again
by you. O handful of gauze, little
bandage, handful of cold
air, it is not through him
you will get your freedom.


Orpheus (2)
By Margaret Atwood

Whether he will go on singing
or not, knowing what he knows
of the horror of this world:
He was not wandering among meadows
all this time. He was down there
among the mouthless ones, among
those with no fingers, those
whose names are forbidden,
those washed up eaten into
among the gray stones
of the shore where nobody goes
through fear. Those with silence.

He has been trying to sing
love into existence again
and he has failed.
Yet he will continue
to sing, in the stadium
crowded with the already dead
who raise their eyeless faces
to listen to him; while the red flowers
grow up and splatter open
against the walls.

They have cut off both his hands
and soon they will tear
his head from his body in one burst
of furious refusal.
He foresees this. Yet he will go on
singing, and in praise.
To sing is either praise
or defiance. Praise is defiance.
 

Magdalen

Petulantly Penitent
Super Member
Registered
Joined
May 24, 2007
Messages
6,372
Reaction score
1,566
Location
Insignificant
Of Skalds, bards, Fili ollams, sha'ir, poets, heroes,
troubadors, philosophers, seers, teachers and lusty,
lute-toting louts who wander, or perhaps only wonder,
through realms beyond the ken of many
(if there’s a smidge of truth implicit in such tales!)
and return with more
than a modicum of respect for the dead.*

Will add Underworld poetry (probably ancient but who knows?) to this prose entry on the weekend.


Irkalla

The Sumerian netherworld was a place for the bodies of the dead to exist after death. One passed through the seven gates on their journey through the portal to the netherworld leaving articles of clothing and adornment at each gate, not necessarily by choice as there was a guardian at each gate to extract a toll for one's passage and to keep one from going the wrong way.

http://en.wikipedia.org/wiki/Irkalla

Hel

. . .was the abode of Hel, a female figure who ruled the Underworld in Norse Mythology. In late Icelandic sources, varying descriptions of Hel are given and various figures are described as being buried with items that will facilitate their journey to Hel after their death. In the Poetic Edda, Brynhildr's trip to Hel after her death is described and Odin, while alive, also visits Hel upon his horse Sleipnir.

http://en.wikipedia.org/wiki/Hel_(realm)

Veles

major Slavic supernatural force of earth, waters and the underworld, associated with dragons, cattle, magic, musicians, wealth and trickery. He is the opponent of the Supreme thunder-god Perun,

http://en.wikipedia.org/wiki/Veles_(god)


Annwn

. . .to the Celts was essentially a world of delights and eternal youth where disease is absent and food is ever-abundant. It later became Christianised and identified with the land of souls that had departed this world. In modern Brittany, "Annaon" is synonymous with paradise rather than hell and the phrase "mont da Annaon", literally "to go to Annaon", is a euphemism for "to die" [1].

http://en.wikipedia.org/wiki/Annwn


Hades

was also called "Plouton" (Greek: Πλούτων, gen.: Πλούτωνος, meaning "Rich One"), a name which the Romans latinized as Pluto.[2] The Romans would associate Hades/Pluto with their own chthonic gods; Dis Pater and Orcus. The corresponding Etruscan god was Aita.
Because of his association with the underworld, Hades is often interpreted in modern times as the personification of death[citation needed], even though he was not.
Symbols associated with him are the Helm of Darkness and the three-headed dog, Cerberus. Passing beyond Cerberus, the shades of the departed entered the land of the dead to be judged.
The five rivers of the realm of Hades, and their symbolic meanings, are Acheron (the river of sorrow, or woe), Cocytus (lamentation), Phlegethon (fire), Lethe (oblivion), and Styx (hate), the river upon which even the gods swore and in which Achilles was dipped to render him invincible. The Styx forms the boundary between the upper and lower worlds. See also Eridanos.
http://en.wikipedia.org/wiki/Hades

Duat

The Egyptian underworld was called Duat, though some argue that it wasn't really an underworld, but a pathway to the stars.
Egyptians believed that, after you died, your spirit would journey through Duat to see Osiris, the dead king of the netherworld. If you had money, your family would build a tomb and have you mummified in order to protect your spirit.

http://www.cliffsnotes.com/Section/What-place-did-the-underworld-have-in-Egyptian-mythology-.id-305402,articleId-67246.html

*along with some catchy phrases and bizzare observances.


http://en.wikipedia.org/wiki/Underworld
 
Last edited:

Magdalen

Petulantly Penitent
Super Member
Registered
Joined
May 24, 2007
Messages
6,372
Reaction score
1,566
Location
Insignificant
I thought Post #22 was a cheat, not being a poem, so rather than torment myself with gadflies, hornets and tears, I thought I'd make amends by laying out a bit of Dante's Inferno. Canto III, The Gate of Hell. I'm thinking this is a poem of perspiration.


What folk is this, which seems by pain so vanquished?"

And he to me: "This miserable mode
Maintain the melancholy souls of those
Who lived withouten infamy or praise.

Commingled are they with that caitiff choir
Of Angels, who have not rebellious been,
Nor faithful were to God, but were for self.

The heavens expelled them, not to be less fair;
Nor them the nethermore abyss receives,
For glory none the damned would have from them."

And I: "O Master, what so grievous is
To these, that maketh them lament so sore?"
He answered: "I will tell thee very briefly.

These have no longer any hope of death;
And this blind life of theirs is so debased,
They envious are of every other fate.

No fame of them the world permits to be;
Misericord and Justice both disdain them.
Let us not speak of them, but look, and pass."

And I, who looked again, beheld a banner,
Which, whirling round, ran on so rapidly,
That of all pause it seemed to me indignant;

And after it there came so long a train
Of people, that I ne'er would have believed
That ever Death so many had undone.

When some among them I had recognised,
I looked, and I beheld the shade of him
Who made through cowardice the great refusal.

Forthwith I comprehended, and was certain,
That this the sect was of the caitiff wretches
Hateful to God and to his enemies.

These miscreants, who never were alive,
Were naked, and were stung exceedingly
By gadflies and by hornets that were there.

These did their faces irrigate with blood,
Which, with their tears commingled, at their feet
By the disgusting worms was gathered up.

And when to gazing farther I betook me.
People I saw on a great river's bank;
Whence said I: "Master, now vouchsafe to me,

That I may know who these are, and what law
Makes them appear so ready to pass over,
As I discern athwart the dusky light."

And he to me: "These things shall all be known
To thee, as soon as we our footsteps stay
Upon the dismal shore of Acheron."




http://www.everypoet.com/archive/poetry/dante/dante_i_03.htm
 
Last edited:

Magdalen

Petulantly Penitent
Super Member
Registered
Joined
May 24, 2007
Messages
6,372
Reaction score
1,566
Location
Insignificant
First the Skalds:

Most Nordic verse of the Viking Age came in one of two forms: eddic or skaldic.
Eddic verse was usually simple, in terms of content, style and metre, dealing largely with mythological or heroic content. 1
Skaldic verse, conversely, was complex, and usually composed as a tribute or homage to a particular Jarl or king. Performance of skaldic poetry was spoken, not sung or chanted.

Unlike many other literary forms of the time, much skaldic poetry is attributable to an author (called a skald), and these attributions may be relied on with a reasonable degree of confidence. Many skalds were men of influence and power, and were thus biographically noted. The meter is ornate, usually dróttkvætt or a variation thereof. The syntax is complex, with sentences commonly interwoven, with kennings* and heiti being used frequently and gratuitously.
http://en.wikipedia.org/wiki/Skald


CōdexRēgius (which is Latin for "Royal Book", in Icelandic Konungsbók) (GKS 2365 4to) is an Icelandicmanuscript (See also Codex) in which the Poetic Edda is preserved. It is made up of 45 vellum leaves, thought to have been written in the 1270s. It originally contained a further 8 leaves, which are now missing. It is the sole source for most of the poems it contains.

Now the Edda:

The Eddic poems are composed in alliterative verse. Most are in fornyrðislag, while málaháttr is a common variation. The rest, about a quarter, are composed in ljóðaháttr. The language of the poems is usually clear and relatively unadorned. While kennings* are often employed they do not rise to the frequency or complexity found in skaldic poetry.
http://en.wikipedia.org/wiki/Poetic_Edda


Yggdrasil is an immense ash tree that is central and considered very holy. The gods go to Yggdrasil daily to hold their courts. The branches of Yggdrasil extend far into the heavens, and the tree is supported by three roots that extend far away into other locations; one to the well Urðarbrunnr in the heavens, one to the spring Hvergelmir, and another to the well Mímisbrunnr. See footnote 1.

Creatures live within Yggdrasil, including the wyrm (dragon) Níðhöggr, an unnamed eagle, and the stags Dáinn, Dvalinn, Duneyrr and Duraþrór.


Mímisbrunnr is attested in the Poetic Edda, compiled in the 13th century from earlier traditional sources, and the Prose Edda, written in the 13th century by Snorri Sturluson. Both sources relate that the god Odin once placed one of his eyes within the well.

http://en.wikipedia.org/wiki/M%C3%ADmisbrunnr


Yggdrasil could mean “horse tree, gallows ash-tree, Ash-of-Odin’s horse [of the hanged],




An ash I know there stands,
Yggdrasill is its name,
a tall tree, showered
with shining loam.
From there come the dews
that drop in the valleys.
It stands forever green over
Urðr's well.

The Poetic Edda poem Hávamál describes how Odin sacrificed himself to himself [!!]
by hanging from a tree, making this tree Odin's gallows.

This tree may have been Yggdrasil. Gallows can be called "the horse of the hanged" and therefore Odin's gallows may have developed into the expression "Odin's horse", which then became the name of the tree.

for Baldr, | the bleeding god,
The son of Othin, | his destiny set:
Famous and fair | in the lofty fields,
Full grown in strength | the mistletoe stood.

32. From the branch which seemed | so slender and fair
Came a harmful shaft | that Hoth should hurl;
But the brother of Baldr | was born ere long,
And one night old | fought Othin's son.

33. His hands he washed not, | his hair he combed not,
Till he bore to the bale-blaze | Baldr's foe.
But in Fensalir | did Frigg weep sore
For Valhall's need: | would you know yet more?

34. Then did Váli slaughter bonds twist:
made farily grim were those fetters of guts.

35. One did I see | in the wet woods bound,
A lover of ill, | and to Loki like;
By his side does Sigyn sit, | nor is glad
To see her mate: | would you know yet more?

http://www.voluspa.org/voluspa31-35.html



[1]
In stanza 31, Odin says that the ash Yggdrasil has three roots that grow in three directions. He details that beneath the first lives Hel, under the second live frost jötnar, and beneath the third lives mankind. Stanza 32 details that a squirrel named Ratatoskr must run across Yggdrasil and bring "the eagle's word" from above to Níðhöggr below. Stanza 33 describes that four deer named Dáinn, Dvalinn, Duneyrr and Duraþrór consume "the highest boughs" of Yggdrasil.
http://en.wikipedia.org/wiki/Yggdrasil

. I saw


http://en.wikipedia.org/wiki/File:The_Sacrifice_of_Odin_by_Fr%C3%B8lich.jpg





*
  • a type of literary trope, specifically circumlocution, in the form of a compound (usually two words, often hyphenated) that employs figurative language in place of a more concrete single-word noun. Kennings are strongly associated with Old Norse and later Icelandic and Anglo-Saxon poetry. For example, Old Norse poets might replace sverð, the regular word for “sword”, with a more abstract compound such as “wound-hoe”.
  • Longest kenning: “fire-brandisher of blizzard of ogress of protection-moon of steed of boat-shed”, which simply means "warrior".
http://en.wikipedia.org/wiki/Kenning
 
Last edited:

Magdalen

Petulantly Penitent
Super Member
Registered
Joined
May 24, 2007
Messages
6,372
Reaction score
1,566
Location
Insignificant
Here's two translations of a pretty, darn-old poem (oral tradition from 6th Century & written from at least 9th Century) about a visit to the Celtic underworld (Annwn) I think it's from the Welsh myths. Note the expansive language of the first and the terse translation of the second and yet, both are rooted in the same swell tale about a dude mentioned as one of the five British Poets of renown. And as for the link to the Arthurian legends, some of the webzlink contain scholarly opinions regarding the caludron as earliest (pagan) object sought before morphing into the "grail".


The Book of Taliesin

Am I not a candidate for fame, if a song is heard?
In Caer Pedryvan, four its revolutions;
In the first word from the cauldron when spoken,
From the breath of nine maidens it was gently warmed.
Is it not the cauldron of the chief of Annwvn? What is its intention?

A ridge about its edge and pearls.
It will not boil the food of a coward, that has not been sworn,
A sword bright gleaming to him was raised,
And in the hand of Lleminawg it was left.
And before the door of the gate of Uffern [hell] the lamp was burning.
And when we went with Arthur; a splendid labour,
Except seven, none returned from Caer Vedwyd.


Am I not a candidate for fame with the listened song
In Caer Pedryvan, in the isle of the strong door?
The twilight and pitchy darkness were mixed together.
Bright wine their liquor before their retinue.
Thrice enough to fill Prydwen we went on the sea,
Except seven, none returned from Caer Rigor.

I shall not deserve much from the ruler of literature,
Beyond Caer Wydyr they saw not the prowess of Arthur.
Three score Canhwr stood on the wall,
Difficult was a conversation with its sentinel.
Thrice enough to fill Prydwen there went with Arthur,
Except seven, none returned from Caer Golud.


I shall not deserve much from those with long shields.
They know not what day, who the causer,
What hour in the serene day Cwy was born.
Who caused that he should not go to the dales of Devwy.
They know not the brindled ox, thick his head-band.
Seven score knobs in his collar.
And when we went with Arthur of anxious memory,
Except seven, none returned from Caer Vandwy.


I shall not deserve much from those of loose bias,
They know not what day the chief was caused.
What hour in the serene day the owner was born.
What animal they keep, silver its head.
When we went with Arthur of anxious contention,
Except seven, none returned from Caer Ochren.

http://www.maryjones.us/ctexts/t30.html


I am honored in praise.
Song was heard
in the Four-Peaked Fortress,
four its revolutions.

My poetry,
from the cauldron
it was uttered.

From the breath of nine maidens
it was kindled.

The cauldron of the chief of Annwfyn:
what is its fashion?

A dark ridge around its border
and pearls.

It does not boil the food of a coward;
it has not been destined.

The flashing sword of Lleawch
has been lifted to it.

And in the hand of Lleminawc
it was left.

And before the door of hell
lamps burned.

And when we went with Arthur,
brilliant difficulty,

except seven
none rose up
from the Fortress of Mead Drunkenness.

On the other hand, the translator of this version suggests: If the poem is about poetic as well as folkloric plunder, as I argue in "Material Poetry," with the elaborate metaphor of a raid, then it is important to keep both sides of the symbolism.

http://www.lib.rochester.edu/camelot/annwn.htm
 
Last edited: