“To the Distant One” – A poem by Johann W. Goethe

Context: The German title of the poem is “An die Entfernte”, translated here as “The Distant One”. Written in 1788 and published one year later in Goethes Schriften. Achter Band, G. J. Göschen. 1789; it’s also known as one of Goethes famous Songes (Lieder) and Schubert made some nice music of it. This is my own very humble translation into English.

Themes: Love, obsession, lost love, unanswered love

 

To the Distant One

 

So, have I really lost you?

Are you, o Beautiful, flown away from me?

Still, it rings familiar in the ears

Every word, every tune.

 

Just as the walker’s eye in the morning

In vain pierces into the air

When hidden in the blue space

high above him the lark sings:

 

So pierces anxiously here and there,

Through field and bush and forest, my view:

For you all my songs sings,

O come, my beloved, back to me!


Sources

wikipedia.org [various entries]

The poem in German to be found here [wikisource]

Sonnet 130 – A poem by William Shakespeare

Context: William Shakespeare (1564-1616) needs no further introduction. This sonnet makes fun of the ideals of love. In the final sentence the narrator describes his love for the woman or “mistress” as something that is rare and wish not to compare her to other things associated with love. He’s also ironical. In the previous lines we read:  “I love to hear her speak, yet well I know That music hath a far more pleasing sound”. Deeply influenced by the Petrarchan way of writing the perfect poem and the ideal Petrarchan woman in a poem is a goddess. Notice how Shakespeare play with this ideal. His woman, his mistress doesn’t fulfill the ideal. Pay attention to this line: “I grant I never saw a goddess go; My mistress, when she walks, treads on the ground:”.

Themes: satire of conventional love, female beauty, irony

Words: dun = dull brownish gray; belied = misrepresented

SONNET 130

My mistress’ eyes are nothing like the sun;
Coral is far more red than her lips’ red;
If snow be white, why then her breasts are dun;
If hairs be wires, black wires grow on her head.
I have seen roses damask’d, red and white,
But no such roses see I in her cheeks;
And in some perfumes is there more delight
Than in the breath that from my mistress reeks.
I love to hear her speak, yet well I know
That music hath a far more pleasing sound;
I grant I never saw a goddess go;
My mistress, when she walks, treads on the ground:
And yet, by heaven, I think my love as rare
As any she belied with false compare.

IMG_1039

Sources

wikipedia.org [various entries]

“The Haunted Palace” – A poem by Edgar Allan Poe

Context: This poem by  Edgar A. Poe (1809-1849) was incorporated in the story  “The Fall of the House of Usher”, published in Burton’s Gentleman’s Magazine (Sept. 1839). It’s presented as a song written by the main protagonist Roderick Usher. The poem is an Allegory about a king, his palace and the kingdom. The palace is the main object in focus and is described through a romantic scenery of pittoresque nature sorrounding it. People living in the valley are happy and the king has wit and wisdom. There are also beauty and music. But bad times comes and the king is nolonger happy. Unamed sorrows struck the king and the poem takes on a darker theme. The valley is no longer beautiful, but scary.

Themes: Happiness, sadness, memory, past, present, ghosts, Music and Madness. Notice that Music and Madness is also a main theme of the novel The Fall of the House of Usher.

The Haunted Palace

In the greenest of our valleys
By good angels tenanted,
Once a fair and stately palace—
Radiant palace—reared its head.
In the monarch Thought’s dominion,
It stood there!
Never seraph spread a pinion
Over fabric half so fair!

Banners yellow, glorious, golden,
On its roof did float and flow
(This—all this—was in the olden
Time long ago)
And every gentle air that dallied,
In that sweet day,
Along the ramparts plumed and pallid,
A wingèd odor went away.

Wanderers in that happy valley,
Through two luminous windows, saw
Spirits moving musically
To a lute’s well-tunèd law,
Round about a throne where, sitting,
Porphyrogene!
In state his glory well befitting,
The ruler of the realm was seen.

And all with pearl and ruby glowing
Was the fair palace door,
Through which came flowing, flowing, flowing
And sparkling evermore,
A troop of Echoes, whose sweet duty
Was but to sing,
In voices of surpassing beauty,
The wit and wisdom of their king.

But evil things, in robes of sorrow,
Assailed the monarch’s high estate;
(Ah, let us mourn!—for never morrow
Shall dawn upon him, desolate!)
And round about his home the glory
That blushed and bloomed
Is but a dim-remembered story
Of the old time entombed.

And travellers, now, within that valley,
Through the red-litten windows see
Vast forms that move fantastically
To a discordant melody;
While, like a ghastly rapid river,
Through the pale door
A hideous throng rush out forever,
And laugh—but smile no more.

Kuvahaun tulos haulle edgar allan poe usher house rackham
Arthur Rackham’s illustration to the House of Usher.

Sources

wikipedia.org [various entries]

Rome or the countryside? – A letter from the World of late Antiquity

LIVING THE BUSY city life or moving to the quiet life on the countryside? That’s the question.  Even during the late Antiquity people pondered over this. Let’s take a look on a letter from the well-known Jerome (347-420) who lived in Rome while busy spreading Christianity through teaching and writings on Christian morality. He also liked to befriend Roman ladies from the Aristocracy who had promised to remain virgins for the rest of their lives. He eventuelly became a Saint and is regared as a Father of the Church.

I. Context

This letter is adressed to Marcella (325-410), a Christian widow. As wikipedia comments on her life: “After her husband’s early death, Marcella decided to devote the rest of her life to charity, prayer, and mortification of the flesh and was convinced that God was directing her to a life of poverty and service. She left behind her fashionable dresses for a coarse brown garment and abandoned her usual extravagant hair styling and makeup. Along with other women, Marcella formed a community known as the brown dress society, spending their time praying, singing, reading the Bible, and serving the needy. Her palatial home was now a refuge for weary pilgrims and for the poor.” I will not quote the entire letter, but simply point out a few sentences. 

From: Jerome

To: Marcella

Date: Rome, 385 A.D.

II. The Letter

“Wherefore, seeing that we have journeyed for much of our life through a troubled sea, and that our vessel has been in turn shaken by raging blasts and shattered upon treacherous reefs, let us, as soon as may be, make for the haven of rural quietude. There such country dainties as milk and household bread, and greens watered by our own hands, will supply us with coarse but harmless fare. So living, sleep will not call us away from prayer, nor satiety from reading. In summer the shade of a tree will afford us privacy. In autumn the quality of the air and the leaves strewn under foot will invite us to stop and rest. In springtime the fields will be bright with flowers, and our psalms will sound the sweeter for the twittering of the birds. When winter comes with its frost and snow, I shall not have to buy fuel, and, whether I sleep or keep vigil, shall be warmer than in town. At least, so far as I know, I shall keep off the cold at less expense. Let Rome keep to itself its noise and bustle, let the cruel shows of the arena go on, let the crowd rave at the circus, let the playgoers revel in the theatres and— for I must not altogether pass over our Christian friends— let the House of Ladies hold its daily sittings.”

Sources

Butler, Alban. Butler’s Lives of the Saints. 12 vols. Ed. David Hugh Farmer and Paul Burns. New full ed., Tunbridge Wells, UK: Burns & Oates and Collegeville, Minn.: Liturgical Press, 1995–2000.

Select Letters of St. Jerome. Jerome, Saint. F.A. Wright. William Heinemann Ltd.; Harvard University Press. London; Cambridge, Massachusetts. 1933.

Translated by W.H. Fremantle, G. Lewis and W.G. Martley. From Nicene and Post-Nicene Fathers, Second Series, Vol. 6. Edited by Philip Schaff and Henry Wace. (Buffalo, NY: Christian Literature Publishing Co., 1893.)

wikipedia.org (various entries)

Jerome making notes.

Ode 1:37 on the Death of Cleopatra – A poem by Horace

A. CONTEXT

On the Life and Name of Cleopatra 

Cleopatra VII Philopator (Greek: Κλεοπάτρα Φιλοπάτωρ; 69-30 BC), known to history simply as Cleopatra, was the last active ruler of Ptolemaic Egypt, briefly survived as pharaoh by her son Caesarion. After her reign, Egypt became a province of the recently established Roman Empire. Her title in Greek philopátōr means the one who loves the father. On the etymology of her given name wikipedia informs Cleopatra is derived from the Greek name Κλεοπάτρα (Kleopatra) which meant “she who comes from glorious father” or “glory of the father” in the feminine form, derived from κλέος (kleos) “glory” combined with πατήρ (pater) “father” (the masculine form would be written either as Kleopatros (Κλεόπατρος), or Patroklos (Πάτροκλος). She was a member of the Ptolemaic Dynasty who ruled Egypt after the death of Alexander the Great. Unlike her Ptolemaic predecessors who spoke Greek only; Cleopatra also learned the Egyptian language. She married her biological brother which was custom but didn’t produce any offspring until she met Julius Caesar.

B. THE POEM

Horace on Cleopatra and his Ode

Horace or Quintus Horatius Flaccus (65 BC. –  8 BC), was on of the most famous Roman poets. He achieved great fame through his Odes [Carmina] but wrote also in Hexameter. He’s considered to be the first person who wrote an autobiography since he talks so much about himself through his poetry. According to English wikipedia: “Horace left Rome, possibly after his father’s death, and continued his formal education in Athens,[…] The Academy was now dominated by Epicureans and Stoics, whose theories and practises made a deep impression on the young man from Venusia.” The Odes were developed as a conscious imitation of the short lyric poetry of Greek originals – Pindar, Sappho and Alcaeus are some of Horace’s models.

The poem is a praise and celebration over the defeat of Cleopatra who comitted suicide and Egypt was then taken over by the Roman Empire. The news of her death likely reached Horace in Rome in the Autumn 30 BC. There are many interpretations of this poem. I quote John Cornington’s interpretation of Ode 1:37, published for the first time in 1882:

Now drink we deep, now featly tread
A measure; now before each shrine
With Salian feasts the table spread;
The time invites us, comrades mine.

‘Twas shame to broach, before today,
The Caecuban, while Egypt‘s dame
Threaten’d our power in dust to lay
And wrap the Capitol in flame,

Girt with her foul emasculate throng,
By Fortune’s sweet new wine befool’d,
In hope’s ungovern’d weakness strong
To hope for all; but soon she cool’d,

To see one ship from burning ‘scape;
Great Caesar taught her dizzy brain,
Made mad by Mareotic grape,
To feel the sobering truth of pain,

And gave her chase from Italy,
As after doves fierce falcons speed,
As hunters ‘neath Haemonia’s sky
Chase the tired hare, so might he lead

The fiend enchain’d; she sought to die
More nobly, nor with woman’s dread
Quail’d at the steel, nor timorously
In her fleet ships to covert fled.

Amid her ruin’d halls she stood
Unblench’d, and fearless to the end
Grasp’d the fell snakes, that all her blood
Might with the cold black venom blend,

Death’s purpose flushing in her face;
Nor to our ships the glory gave,
That she, no vulgar dame, should grace
A triumph, crownless, and a slave.

Sources

Horace. The Odes and Carmen Saeculare of Horace. John Conington. trans. London. George Bell and Sons. 1882.

For the Latin version of Horace’s ode; published by wellesley.edu, please visit this link.

wikipedia.org [various entries].

Cleopatra portrayed worshipping with her son Caesarion, carvings on the Dendera temple.

“The Nightly Secret” – A poem by Friedrich Nietzsche

Context: The German writer and philosopher Friedrich Nietzsche (1844-1900) is perhaps not known as any great poet in particular but he did compose a few ones. In this poem which I’ve translated from German we encounter a narrator with sleeping problems. Themes and motives in the poem are not uncommon for this period.

Themes: Sleep, the Night, Lucid dreaming, sleeplessness. Nietzsche had problems with not sleeping well and in 1882 he consumed a lot of Opium to get rid off his sleeping problems. The poem entitled “Das Nächtliche Geheimniss” comes also with the introductory line ‘Idyllen aus Messina’//idylls from Messina.

 

The Nightly Secret

Previous nights, when everyone slept,
scarcely the wind with uncertain
sighs through the streets,
Gave me peace not the pillow
Still poppy, still, what else make
a deep sleep – a good conscience.

Finally the sleep hit me
Senseless and ran to the beach
It was moonlight and mild – I met
A man and a rowing boat
Both sleepy, Herdsman and Sheep:
Sleepy pushed the rowing boat from land.

An hour, lightly two,
Or was it a year? – there sank
Suddenly my mind and thoughts
In an eternal simplicity,
And an abyss without barriers
Open up: – it was over! –

Tomorrow came: From the black depths
Stands a rowing boat and rests and rests
What happened?
So shouts, so shouted
One hundred soon – what was it?
Blood? –
Nothing happened! We slept, slept
All – oh, so good, so good!

Aiheeseen liittyvä kuva
Young Nietzsche

 

Sources

wikipedia.org

For the German version of this poem published in Der Spiegel, please visit this link.

“Lindisfarne” – A poem by Sir Walter Scott with photos from my journey there

Lindisfarne ruins seen from the graveyard

Sir Walter Scott (1771 – 1832) was a Scottish historical novelist, playwright and poet. Many of his works remain classics of both English-language literature and of Scottish literature. Famous titles include Ivanhoe, Rob Roy, Old Mortality, The Lady of the Lake, Waverley, The Heart of Midlothian and The Bride of Lammermoor.

Walter Scott’s poem Lindisfarne is very much like a travel description of the Northumberland area starting a few miles from Lindisfarne in Tynemouth outside Newcastle upon Tyne, believe it or not. The 6th line mentions Tynemouth’s priory and bay. From here the poem travels further along the coast up to Bamburgh. And from Bamburgh to Lindisfarne. In fact, one can see Lindisfarne from the Bamburgh Castle which is also mentioned in the poem as king Ida’s Castle.

Holy Island has a recorded history from the 6th century AD. It was an important centre of Celtic Christianity under Saints Aidan of Lindisfarne, Cuthbert, Eadfrith of Lindisfarne and Eadberht of Lindisfarne. After the Viking invasions and the Norman conquest of England, a priory was reestablished. A small castle was built on the island in 1550.

I travelled through Newcastle, Tynemouth, Bamburgh and Holy Island in 2011. All photos by me in this post.

Scott’s poem – First lines

(From Marmion)

AND now the vessel skirts the strand
Of mountainous Northumberland;
Towns, towers, and halls successive rise,
And catch the nuns’ delighted eyes.
Monk-Wearmouth soon behind them lay, [5]
And Tynemouth’s priory and bay;
They marked, amid her trees, the hall
Of lofty Seaton-Delaval;
They saw the Blythe and Wansbeck floods
Rush to the sea through sounding woods; [10]
They passed the tower of Widdrington,
Mother of many a valiant son;
At Coquet Isle their beads they tell
To the good saint who owned the cell;
Then did the Alne attention claim, [15]
And Warkworth, proud of Percy’s name;
And next they crossed themselves to hear
The whitening breakers sound so near,
Where, boiling through the rocks, they roar
On Dunstanborough’s caverned shore; [20]
Thy tower, proud Bamborough, marked they there,
King Ida’s castle, huge and square,
From its tall rock look grimly down,
And on the swelling ocean frown;
Then from the coast they bore away, [25]
And reached the Holy Island’s bay.

Tynemouth priory


Bamburgh Castle
IN THE second section of the poem Scott describes the sorrounding nature of Lindisfarne and mentions the tide as well.

Second section of Scott’s poem

The tide did now its flood-mark gain,
And girdled in the saint’s domain:
For, with the flow and ebb, its style
Varies from continent to isle; [30]
Dry-shod, o’er sands, twice every day,
The pilgrims to the shrine find way;
Twice every day, the waves efface
Of staves and sandalled feet the trace.
As to the port the galley flew, [35]
Higher and higher rose to view
The castle with its battled walls,
The ancient monastery’s halls,
A solemn, huge, and dark red pile,
Placed on the margin of the isle. [40]

The Holy Island is a tidal island

 
Ruins of Lindisfarne Priory
Much of the place was under renovation when I visited the place in 2011.

The Lindisfarne castle is located in what was once the very volatile border area between England and Scotland. Not only did the English and Scots fight, but the area was frequently attacked by Vikings. The castle was built in 1550, around the time that Lindisfarne Priory went out of use. The raids of the Vikings is mentioned in the third and final section of Scott’s poem.

Third section of Scott’s poem


In Saxon strength that abbey frowned,
With massive arches broad and round,
That rose alternate, row and row,
On ponderous columns, short and low,
Built ere the art was known, [45]
By pointed aisle and shafted stalk,
The arcades of an alleyed walk
To emulate in stone.
On the deep walls the heathen Dane
Had poured his impious rage in vain; [50]
And needful was such strength to these,
Exposed to the tempestuous seas,
Scourged by the winds’ eternal sway,
Open to rovers fierce as they,
Which could twelve hundred years withstand [55]
Winds, waves, and Northern pirates’ hand.
Not but that portions of the pile,
Rebuilded in a later style,
Showed where the spoiler’s hand had been;
Not but the wasting sea-breeze keen [60]
Had worn the pillar’s carving quaint,
And mouldered in his niche the saint,
And rounded, with consuming power,
The pointed angles of each tower;
Yet still entire the abbey stood, [65]
Like veteran, worn, but unsubdued.

The Lindisfarne Castle seen from the Churchyard