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The Mahabharata of Krishna Dwaipayana Vyasa, Volume 3 by or: Kisari Mohan Ganguli

o >> or: Kisari Mohan Ganguli >> The Mahabharata of Krishna Dwaipayana Vyasa, Volume 3




"'Duryodhana said, "What use is there of many words? Fight now with me!
Today, O Vrikodara, I shall beat out of thee thy desire for battle! Why
dost thou not behold me, O wretch, standing here for an encounter with
the mace? Am I not armed with a formidable mace that looks like a cliff
of Himavat? What foe is there, O wretch, that would venture to vanquish
me armed with this weapon? If it be a fair fight, Purandara himself,
amongst the gods, is not competent for that end! For all those wicked
deeds of mine to which thou hast referred, thou couldst not (hitherto) do
me the slightest injury! By exercising my might, I caused ye to dwell in
the woods, to serve in another's dwelling, to conceal yourselves in
disguises! Your friends and allies also have been slain. Our loss has
been equal! If, then my fall takes place in this battle, that would be
highly praiseworthy. Or, perhaps, Time will be the cause! Up to this day
I have never been vanquished in fair fight on the field of battle! If you
vanquish me by deceit, your infamy will certainly last for ever! That act
of yours will, without doubt, be unrighteous and infamous! Do not, O son
of Kunti, roar fruitlessly in this way like autumnal clouds uncharged
with water! Show all the strength thou hast in battle now!" Hearing these
words of his, the Pandavas with the Srinjayas, all inspired with desire
of victory, applauded them highly. Like men exciting an infuriated
elephant with clapping of hands, all of them then gladdened king
Duryodhana (with those praises and cheers). The elephants that were there
began to grunt and the steeds to neigh repeatedly. The weapons of the
Pandavas, who were inspired with desire of victory blazed forth of their
own accord.'"



34

"Sanjaya said, 'When that fierce battle, O monarch, was about to
commence, and when all the high-souled Pandavas had taken their seats,
indeed, having heard that battle between those two heroes, both of whom
were his disciples, was about to begin, Rama, whose banner bore the
device of the palmyra palm, and who owns the plough for his weapon, came
to that spot. Beholding him, the Pandavas, with Keshava, filled with joy
advanced towards him, and receiving him, worshipped him with due rites.
Their worship over, they then, O king, said unto him these words,
"Witness, O Rama, the skill, in battle, of thy two disciples!" Rama then
casting his eyes on Krishna and the Pandavas, and looking at Duryodhana
also of Kuru's race who was standing there armed with mace, said, "Two
and forty days have passed since I left home. I had set out under the
constellation Pushya and have come back under Sravana. I am desirous, O
Madhava, of beholding this encounter with the mace between these two
disciples of mine!" At that time the two heroes, Duryodhana and
Vrikodara, looked resplendent as they stood on the field, both armed with
maces. King Yudhishthira, embracing him owning the plough for his weapon,
duly enquired about his welfare and bade him welcome. Those two great
bowmen, the two illustrious Krishnas, filled with joy, cheerfully saluted
the hero having the plough for his weapon and embraced him. Similarly,
the two sons of Madri and the five sons of Draupadi saluted Rohini's son
of great strength and stood (at a respectful distance). Bhimasena of
great strength and thy son, O monarch, both with uplifted maces (in their
arms), worshipped Valadeva. The other kings honoured him by bidding him
welcome, and then all of them said unto Rama, "Witness this encounter, O
thou of mighty arms!" Even thus those mighty car-warriors said unto the
high-souled son of Rohini. Endued with immeasurable energy, Rama, having
embraced the Pandavas and the Srinjayas, enquired after the welfare of
all the (other) kings. Similarly, all of them, approaching, enquired
after his welfare. The hero of the plough, having in return saluted all
the high-souled Kshatriyas, and having made courteous enquiries about
each according to their years, affectionately embraced Janardana and
Satyaki. Smelling their heads, he enquired after their welfare. Those
two, in return, O king, duly worshipped him, their superior, joyfully,
like Indra and Upendra worshipping Brahman, the lord of the celestials.
Then Dharma's son, O Bharata, said these words unto that chastiser of
foes, the son of Rohini, "Behold, O Rama, this formidable encounter
between the two brothers!" Thus worshipped by those great car-warriors,
the elder brother of Keshava, of mighty arms and great beauty, took his
seat amongst them. Clad in blue robes and possessed of a fair complexion,
Rama, as he sat amidst those kings, looked resplendent like the moon in
the firmament, encompassed by multitudes of stars. Then that dreadful
encounter, making the very hair stand on end, took place between those
two sons of thine, O king, for terminating the quarrel (that had raged
for many years).'"



35

Janamejaya said, "On the eve of the great battle (between the Kurus and
the Pandus), the lord Rama, with Keshava's leave, had gone away (from
Dwaraka) accompanied by many of the Vrishnis. He had said unto Keshava,
'I will render aid neither unto the son of Dhritarashtra nor unto the
sons of Pandu, but will go whithersoever I like!' Having said these
words, Rama, that resister of foes, had gone away. It behoveth thee, O
Brahmana, to tell me everything about his return! Tell me in detail how
Rama came to that spot, how he witnessed the battle. In my opinion thou
art well-skilled in narration!"

Vaishampayana said, "After the high-souled Pandavas had taken up their
post at Upaplavya, they despatched the slayer of Madhu to Dhritarashtra's
presence, for the object of peace, O mighty-armed one, and for the good
of all creatures. Having gone to Hastinapura and met Dhritarashtra,
Keshava spoke words of true and especially beneficial import. The king,
however, as I have told thee before, listened not to those counsels.
Unable to obtain peace, the mighty-armed Krishna, that foremost of men,
came back, O monarch, to Upaplavya. Dismissed by Dhritarashtra's son,
Krishna returned (to the Pandava camp), and upon the failure of his
mission, O tiger among kings, said these words unto the Pandavas, 'Urged
by Fate, the Kauravas are for disregarding my words! Come, ye sons of
Pandu, with me (to the field of battle), setting out under the
constellation Pushya!' After this, while the troops (of both sides) were
being mustered and arrayed, the high-souled son of Rohini, that foremost
of all persons endued with might, addressed his brother Krishna, saying,
'O mighty-armed one, O slayer of Madhu, let us render assistance to the
Kurus!' Krishna, however, did not listen to those words of his. With
heart filled with rage (at this), that illustrious son of Yadu's race,
the wielder of the plough then set out on a pilgrimage to the Sarasvati.
Accompanied by all the Yadavas, he set out under the conjunction of the
asterism called Maitra. The Bhoja chief (Kritavarma), however, adopted
the side of Duryodhana. Accompanied by Yuyudhana, Vasudeva adopted that
of the Pandavas. After the heroic son of Rohini had set out under the
constellation Pushya, the slayer of Madhu, placing the Pandavas in his
van, proceeded against the Kurus. While proceeding, Rama ordered his
servants on the way, saying, 'Bring all things that are necessary for a
pilgrimage, that is, every article of use! Bring the (sacred) fire that
is at Dwaraka, and our priests. Bring gold, silver, kine, robes, steeds,
elephants, cars, mules, camels, and other draft cattle! Bring all these
necessaries for a trip to the sacred waters, and proceed with great speed
towards the Sarasvati! Bring also some priests to be especially employed,
and hundreds of foremost of Brahmanas!' Having given these orders to the
servants, the mighty Valadeva set out on a pilgrimage at that time of
great calamity to the Kurus. Setting out towards the Sarasvati, he
visited all the sacred places along her course, accompanied by priests,
friends, and many foremost of Brahmanas, as also with cars and elephants
and steeds and servants, O bull of Bharata's race, and with many vehicles
drawn by kine and mules and camels. Diverse kinds of necessaries of life
were given away in large measure and in diverse countries unto the weary
and worn, children and the old, in response, O king, to solicitations.
Everywhere, O king, Brahmanas were promptly gratified with whatever
viands they desired. At the command of Rohini's son, men at different
stages of the journey stored food and drink in large quantities. Costly
garments and bedsteads and coverlets were given for the gratification of
Brahmanas, desirous of ease and comfort. Whatever Brahmana or Kshatriya
solicited whatever thing, that O Bharata, it was seen to be ungrudgingly
given to him. All who formed the party proceeded with great happiness and
lived happily. The people (of Valarama's train) gave away vehicles to
persons desirous of making journeys, drinks to them that were thirsty,
and savoury viands to them that were hungry, as also robes and ornaments,
O bull of Bharata's race, to many! The road, O king, along which the
party proceeded, looked resplendent, O hero, and was highly comfortable
for all, and resembled heaven itself. There were rejoicings everywhere
upon it, and savoury viands were procurable everywhere. There were shops
and stalls and diverse objects exposed for sale. The whole way was,
besides, crowded with human beings. And it was adorned with various kinds
of trees and creatures, and various kinds of gems. The high-souled
Valadeva, observant of rigid vows, gave away unto the Brahmanas much
wealth and plentiful sacrificial presents, O king, in diverse sacred
spots. That chief of Yadu's race also gave away thousands of milch kine
covered with excellent cloths and having their horns cased in gold, many
steeds belonging to different countries, many vehicles, and many
beautiful slaves. Even thus did the high-souled Rama give away wealth in
diverse excellent tirthas on the Sarasvati. In course of his wanderings,
that hero of unrivalled power and magnanimous conduct at last came to
Kurukshetra."

Janamejaya said, "Tell me, O foremost of men, the features, the origin,
and the merits of the several tirthas on the Sarasvati and the ordinances
to be observed while sojourning there! Tell me these, in their order, O
illustrious one! My curiosity is irrepressible, O foremost of all persons
acquainted with Brahma!"

Vaishampayana said, "The subject of the features and origin of all these
tirthas, O king, is very large. I shall, however, describe them to thee.
Listen to that sacred account in its entirety, O king! Accompanied by his
priests and friends, Valadeva first proceeded to the tirtha called
Prabhasa. There, the Lord of the constellations (Soma), who had been
affected with phthisis, became freed from his curse. Regaining energy
there, O king, he now illuminates the universe. And because that foremost
of tirthas on earth had formerly contributed to invest Soma with
splendour (after he had lost it), it is, therefore, called Prabhasa."

Janamejaya said, "For what reason was the adorable Soma afflicted with
phthisis? How also did he bathe in that tirtha? How did he, having bathed
in that sacred water, regain his energy? Tell me all this in detail, O
great Muni!"

Vaishampayana said, "Daksha had seven and twenty daughters, O king! These
he bestowed (in marriage) upon Soma. Connected with the several
constellations, those wives, O king, of Soma of auspicious deeds, served
to help men in calculating time. Possessed of large eyes, all of them
were unrivalled in beauty in the world. In wealth of beauty, however,
Rohini was the foremost of them all. The adorable Soma took great delight
in her. She became very agreeable to him, and therefore, he enjoyed the
pleasures of her company (exclusively). In those days of yore, O monarch,
Soma lived long with Rohini (exclusively). For this, those other wives of
his, they that were called the constellations, became displeased with
that high-souled one. Repairing speedily to their sire (Daksha), that
Lord of creation, they said unto him, 'Soma doth not live with us! He
always payeth court to Rohini only! All of us, therefore, O Lord of
creatures, shall dwell by thy side, on regulated diet and observant of
austere penances!' Hearing these words of theirs, Daksha (saw Soma and)
said unto him, 'Behave equally towards all thy wives! Let not a great sin
stain thee!' And Daksha then said unto those daughters of his, 'Go, all
of you, to the presence of Sasin. At my command, he, (otherwise called)
Candramas, will behave equally towards all of you!' Dismissed by him,
they then proceeded to the abode of him having cool rays. Still the
adorable Soma, O lord of earth, continued to act as before, for pleased
with Rohini alone, he continued to live with her exclusively. His other
wives then once more came together to their sire and said unto him,
'Employed in serving thee, we will dwell in thy asylum! Soma does not
live with us and is unmindful of thy commands!' Hearing these words of
theirs, Daksha once more said unto Soma, 'Behave equally towards all thy
wives! Let me not, O Virochana, curse thee!' Disregarding, however, these
words of Daksha, the adorable Soma continued to live with Rohini alone.
At this, his other wives became once more angry. Repairing to their sire,
they bowed unto him by lowering their heads, and said, 'Soma doth not
live with us! Give us thy protection! The adorable Candramas always lives
with Rohini exclusively! He sets no importance to thy words, and does not
wish to show us any affection! Therefore, save us so that Soma may accept
us all!' Hearing these words, the adorable Daksha, O king, became angry
and in consequence thereof hurled the curse of phthisis upon Soma. Thus
did that disease overtake the Lord of the stars. Afflicted with phthisis,
Sasin began to waste away day by day. He made many endeavours for freeing
himself from that disease by performing diverse sacrifices, O monarch!
The maker of night, however, could not free himself from that curse. On
the other hand, he continued to endure waste and emaciation. In
consequence, however, of the wasting of Soma, the deciduous herbs failed
to grow. Their juices dried up and they became tasteless, and all of them
became deprived of their virtues. And, in consequence of this decadence
of the deciduous herbs, living creatures also began to decay. Indeed,
owing to the wasting of Soma, all creatures began to be emaciated. Then
all the celestials, coming to Soma, O king, asked him, saying, 'Why is it
that thy form is not so beautiful and resplendent (as before)? Tell us
the reason whence hath proceeded this great calamity! Hearing thy answer,
we shall do what is needed for dispelling thy fear!' Thus addressed, the
god having the hare for his mark, replied unto them and informed them of
the cause of the curse and the phthisis with which he was afflicted. The
gods then, having heard those words, repaired to Daksha and said, 'Be
gratified, O adorable one, with Soma! Let this curse of thine be
withdrawn! Candramas is very emaciated! Only a small portion of him may
be seen! In consequence of his wasting, O Lord of the celestials, all
creatures also are wasting! Creepers and herbs of diverse kinds are also
wasting! In their waste we ourselves also are suffering emaciation!
Without us, what will this universe be? Knowing this, O master of the
universe, it behoveth thee to be gratified (with Soma)!' Thus addressed
(Daksha), that Lord of creatures, said these words unto the celestials,
'It is impossible to make my words become otherwise! By some contrivance,
however, ye blessed ones, my words may be withdrawn! Let Sasin always
behave equally towards all his wives! Having bathed also in that foremost
of tirthas on the Sarasvati, the god having the hare for his mark shall,
ye gods, grow once more! These words of mine are true! For half the month
Soma shall wane every day, and for half the month (following) he will wax
every day! These words of mine are true! Proceeding to the western Ocean
at the spot where the Sarasvati mingles with the Ocean, that vast
receptacle of waters, let him adore that God of gods (Mahadeva) there! He
will then regain his form and beauty!' At this command of the (celestial)
Rishi (Daksha), Soma then proceeded to the Sarasvati. He arrived at that
foremost of tirthas called Prabhasa belonging to the Sarasvati. Bathing
there on the day of the new moon, that god of great energy and great
effulgence got back his cool rays and continued once more to illumine the
worlds. All the creatures also, O monarch, having repaired to Prabhasa,
returned with Soma amongst them to the place where Daksha was. (Receiving
them duly) that Lord of creatures then dismissed them. Pleased with Soma,
the adorable Daksha once more addressed him, saying, 'Do not, O son,
disregard women, and never disregard Brahmanas! Go and attentively obey
my commands!' Dismissed by him, Soma came back to his own abode. All
creatures, filled with joy, continued to live as before. I have thus told
thee everything about how the maker of the night had been cursed, and,
how also Prabhasa became the foremost of all tirthas. On every recurring
day of the new moon, O monarch, the god having the hare for his mark
bathes in the excellent tirtha of Prabhasa and regains his form and
beauty. It is for this reason, O lord of earth, that that tirtha is known
by the name of Prabhasa, since bathing there, Candramas regained his
great (Prabha) effulgence. After this, the mighty Baladeva of undecaying
glory proceeded to Chamasodbheda, that is, to that tirtha which is called
by that name. Giving away many costly gifts at that place, the hero
having the plough for his weapon passed one night there and performed his
ablutions duly. The elder brother of Keshava then proceeded quickly to
Udapana. Although the Sarasvati seems to be lost there, yet persons
crowned with ascetic success, in consequence of their obtaining great
merits and great blessedness at that spot, and owing also to the coolness
of the herbs and of the land there, know that the river has an invisible
current, O monarch, through the bowels of the earth there."



36

Vaishampayana said, "Baladeva (as already said), proceeded next to the
tirtha called Udapana in the Sarasvati, that had formerly been the
residence, O king, of the illustrious (ascetic) Trita. Having given away
much wealth and worshipped the Brahmanas, the hero having the plough for
his weapon bathed there and became filled with joy. Devoted to
righteousness, the great ascetic Trita had lived there. While in a hole,
that high-souled one had drunk the Soma juice. His two brothers, dashing
him down into that pit, had returned to their home. That foremost of
Brahmanas, Trita, had thereupon cursed them both."

Janamejaya said, "What is the origin of Udapana? How did the great
ascetic (Trita) fall into a pit, there? Why was that foremost of
Brahmanas thrown into that pit by his brothers? How did his brothers,
after throwing him into that hole, return home? How did Trita perform his
sacrifice and how did he drink Soma? Tell me all this, O Brahmana, if
thou thinkest that I may listen to it without impropriety!"

Vaishampayana continued, "In a former Yuga, O king, there were three
brothers that were ascetics. They were called Ekata, Dwita, and Trita,
and all three were endued with effulgence like that of the sun. They were
like Lords of the creation and were blessed with children. Utterers of
Brahma, they had by their penances, acquired the privilege of attaining
to the regions of Brahman (after death). With their penances, vows, and
self-restraint, their sire Gautama, who was ever devoted to virtue,
became highly and always pleased with them. Having obtained great joy in
consequence of his sons, the adorable Gautama, after passing a long life
here, went at last to the region (in the other world) that was fit for
him. Those kings, however, O monarch, that had been the Yajamanas of
Gautama, continued to worship Gautama's sons after the sire had proceeded
to heaven. Amongst them, however, Trita, by his acts and study (of the
Vedas), O king, became the foremost, even like his sire Gautama. Then all
the highly blessed ascetics, characterised by righteousness, began to
worship Trita as they had worshipped his sire Gautama before him. Once
upon a time, the two brothers Ekata and Dwita thought of performing a
sacrifice and became anxious for wealth. The plan they formed, O scorcher
of foes, was to take Trita with them, and calling upon all their
Yajamanas and collecting the needful number of animals, they would
joyfully drink the Soma juice and acquire the great merits of sacrifice.
The three brothers then, O monarch, did as settled. Calling upon all
their Yajamanas for (obtaining) animals, and assisting them in their
sacrifices and receiving a large number of animals from them, and having
duly accepted them in gift in consequence of those priestly services
which they rendered, those high-souled and great Rishis came towards the
east. Trita, O king, with a cheerful heart was walking before them. Ekata
and Dwita were in his rear, bringing up the animals. Beholding that large
herd of animals, they began to reflect as to how they two could
appropriate that property without giving a share unto Trita. Hear, O
king, what those two sinful wretches, Ekata and Dwita, said while
conversing with each other! They said, 'Trita is skilled in assisting at
sacrifices. Trita is devoted to the Vedas. Trita is capable of earning
many other kine. Let us two, therefore, go away, taking the kine with us!
Let Trita go whithersoever he chooses, without being in our company!' As
they proceeded, night came upon them on the way. They then saw a wolf
before them. Not far from that spot was a deep hole on the bank of the
Sarasvati. Trita, who was in advance of his brothers, seeing the wolf,
ran in fright and fell into that hole. That hole was fathomless and
terrible and capable of inspiring all creatures with fear. Then Trita, O
king, that best of ascetics, from within that hole, began to utter wails
of woe. His two brothers heard his cries. Understanding that he had
fallen into a pit, his brothers Ekata and Dwita, moved by fear of the
wolf as also by temptation, went on, deserting their brother. Thus
deserted by his two brothers, who were moved by the temptation of
appropriating those animals, the great ascetic Trita, O king, while
within that lonely well covered with dust and herbs and creepers, thought
himself plunged, O chief of the Bharatas, into hell itself like a sinful
wretch. He feared to die inasmuch as he had not earned the merit of
drinking Soma juice. Possessed of great wisdom, he began to reflect with
the aid of his intelligence as to how he could succeed in drinking Soma
even there. While thinking on that subject, the great ascetic, standing
in that pit, beheld a creeper hanging down into it in course of its
growth. Although the pit was dry, the sage imagined the existence of
water and of sacrificial fires there. Constituting himself the Hotri (in
imagination), the great ascetic imagined the creeper he saw to be the
Soma plant. He then mentally uttered the Richs, the Yayushes and the
Samans (that were necessary for the performance of a sacrifice). The
pebbles (lying at the bottom of the well) Trita converted into grains of
sugar (in imagination). He then, O king, (mentally) performed his
ablutions. He conceived the water (he had imagined) to be clarified
butter. He allotted to the celestials their respective shares (of those
sacrificial offerings). Having next (mentally) drunk Soma, he began to
utter a loud noise. Those sounds, O king, first uttered by the
sacrificing Rishi, penetrated into heaven, and Trita completed that
sacrifice after the manner laid down by utterers of Brahma. During the
progress of that sacrifice of the high-souled Trita, the whole region of
the celestials became agitated. None knew, however, the cause. Brihaspati
(the preceptor of the gods) heard that loud noise (made by Trita). The
priests of the celestials said unto the latter, 'Trita is performing a
sacrifice. We must go there, ye gods! Endued with great ascetic merit, if
angry, he is competent to create other gods!' Hearing these words of
Brihaspati, all the gods, united together, repaired to that spot where
the sacrifice of Trita was going on. Having proceeded to that spot, the
gods beheld the high-souled Trita installed in the performance of his
sacrifice. Beholding that high-souled one resplendent with beauty, the
gods addressed him, saying, 'We have come hither for our shares (in thy
offerings)!' The Rishi said unto them, 'Behold me, ye denizens of heaven,
fallen into this terrible well, almost deprived of my senses!' Then,
Trita, O monarch, duly gave unto them their shares with proper mantras.
The gods took them and became very glad. Having duly obtained their
allotted shares, the denizens of heaven, gratified with him, gave him
such boons as he desired. The boon, however, that he solicited was that
the gods should relieve him from his distressful situation (in the well).
He also said, 'Let him that bathes in this well, have the end that is
attained by persons that have drunk Soma!' At these words, O king, the
Sarasvati with her waves appeared within that well. Raised aloft by her,
Trita came up and worshipped the denizens of heaven. The gods then said
unto him 'Be it as thou wishest!' All of them, then, O king, went to the
place whence they had come, and Trita, filled with joy, proceeded to his
own abode. Meeting with those two Rishis, his brothers, he became enraged
with them. Possessed of great ascetic merit, he said certain harsh words
unto them and cursed them, saying, 'Since, moved by covetousness, you ran
away, deserting me, therefore, you shall become fierce wolves with sharp
teeth and range the forest, cursed by me in consequence of that sinful
act of yours! The offspring also that you shall have will consist of
leopards, and bears and apes!' After Trita had said these words, O
monarch, his two brothers were seen to be very soon transformed into
these shapes in consequence of the words of that truthful sage. Of
immeasurable prowess, Valadeva touched the waters of Udapana. And he gave
away diverse kinds of wealth there and worshipped many Brahmanas.
Beholding Udapana and applauding it repeatedly, Valadeva next proceeded
to Vinasana which also was on the Sarasvati."

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Poster poems: Ballads
Articles published by guardian.co.uk Books

Fidel and Che: a revolutionary friendship

After last week's fairly open theme, I thought I'd go with something a bit more structured this time. As I type this, I'm listening to Steeleye Span and thinking about the great ballad traditions of Britain and Ireland. What is a ballad? I suppose the most inclusive definition would be that it's a singable narrative poem: that covers a multitude but will do for the moment.

Ballads in English stretch back to the middle ages, with fine examples to be found among the Scottish border ballads and the English Robin Hood poems. These early ballads are among the best-known poems and stories in the language, and form part of the common heritage of English speakers everywhere. They gave rise to a tradition of ballad-making that endures down to the present day.

In fact, most poets since have tried their hand at the ballad at one time or another, and the result has been to deny any definition more specific than the one I ventured in my first paragraph. If you look around the internet, you'll come up with a wide selection of poems that are called ballads but have little in common formally. Stanza length varies from two to 10 or more lines, and all sorts of metrical and rhyming patterns are used. A good number will be singable in only the loosest possible sense, and at times the narrative tends to get lost in a mesh of more-or-less successful verbal embroidery.

So, what should a ballad be? Well, "proper" ballad stanzas are quatrains in which the first and third lines have four stresses and the second and third have three. The lines will rhyme A-B-C-B or A-B-A-B. It's as simple, and as difficult, as that. Here's an example, from Robert Burns's extremely singable Comin Thro' the Rye:

Gin a body meet a body
          Comin thro' the rye,
Gin a body kiss a body –
          Need a body cry.

Burns wrote a good number of ballads, and his lead was followed by many 19th-century poets. Two examples that I particularly like are Robert Browning's Confessions and Christina Rossetti's Up-Hill, but you can find ballads by just about any Romantic or Victorian poet if you look for them.

There is a long, strong tradition of ballads and ballad singers in Ireland, too. It is hardly surprising, then, that the great appropriator of tradition, WB Yeats, tried his hand at the form. At least four of his poems have the word "ballad" in the title; the pick of the bunch, for my money, is The Ballad of Father Gilligan, which may have benefited from having been written with a specific tune in mind.

Ballads continued to be written in the 20th century; perhaps the most unexpected exponents were Ezra Pound, with his Ballad of the Goodly Fere, and WH Auden. In fact, the ballad The Quarry is probably my favourite Auden poem.

And so, this week I invite a chorus of balladeering. You may choose to go the whole hog and write in ballad stanzas or you might prefer to take a more liberal view of the formal requirements. Either way, sing up and – as they say at all the best Irish sessions when calling for a bit of hush for the singer – one voice please.

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