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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




Protected as they are by Vasudeva and Arjuna, I regard them, O uncle, to
be irresistible by the great Indra himself. I am unable to restrain this
rising wrath in my heart. I do not behold the man in this world that can
assuage this wrath of mine! The messengers informed me of the defeat of
my friends and the victory of the Pandavas. That is burning my heart.
Having however, caused a slaughter of my enemies during their sleep, I
shall then take rest and shall then sleep without anxiety."



5

Kripa said, "A person who is bereft of intelligence and who hath not his
passions under control, cannot, even if he waits dutifully upon his
superiors, understand all the considerations of morality. This is my
opinion. Similarly, an intelligent person who does not practise humility
fails to understand the settled conclusions of morality. A brave man, if
bereft of understanding, by waiting all his life upon a learned person
fails to know his duties, like a wooden ladle unable to taste the juicy
soup (in which it may lie immersed). The wise man, however, by waiting
upon a learned person for even a moment, succeeds in knowing his duties,
like the tongue tasting the juicy soup (as soon as it comes into contact
with the latter). That person who is endued with intelligence, who waits
upon his superiors, and who has his passions under control succeeds in
knowing all the rules of morality and never disputes with what is
accepted by all. An ungovernable, irreverent, and sinful person of wicked
soul perpetrates sin in seeking his well-being by disregarding destiny.

Well-wishers seek to restrain a friend from sin. He who suffers himself
to be dissuaded, succeeds in winning prosperity. He that does otherwise
reaps misery. As a person of disordered brains is restrained by soothing
words, even so should a friend be restrained by well-wishers. He that
suffers himself to be so restrained never becomes a prey to misery. When
a wise friend is about to perpetrate a wicked act, well-wishers possessed
of wisdom repeatedly and according to the extent of their power endeavour
to restrain him. Setting thy heart on what is truly beneficial, and
restraining thyself by thy own self, do my bidding, O son, so that thou
mayst not have to repent afterwards.

In this world, the slaughter of sleeping persons is not applauded,
agreeably to the dictates of religion. The same is the case with persons
that have laid down their arms and come down from cars and steeds. They
also are unslayable who say We are thine!' and they that surrender
themselves, and they whose locks are dishevelled, and they whose animals
have been killed under them or whose cars have been broken. All the
Pancalas will sleep tonight. O lord, divesting themselves of armour.
Trustfully sunk in sleep, they will be like dead men. That crooked-minded
man who would wage hostility with them then, it is evident, would sink in
deep and limitless hell without a raft save himself. In this world thou
art celebrated as the foremost of all persons conversant with weapons.
Thou hast not as yet committed even a minute trespass. When the sun rises
next morning and light shall discover all things, thyself, like a second
sun in effulgence wilt conquer the foe in battle. This censurable deed,
so impossible in one like thee, will look like a red spot on a white
sheet. Even this is my opinion."

Ashvatthama said, "Without doubt, it is even so, O maternal uncle, as
thou sayest. The Pandavas, however, have before this broken the bridge of
righteousness into a hundred fragments. In the very sight of all the
kings, before thy eyes also, my sire, after he had laid down his weapons,
was slain by Dhrishtadyumna. Karna also, that foremost of car-warriors,
after the wheel of his car had sunk and he had been plunged into great
distress, was slain by the wielder of gandiva. Similarly, Shantanu's son
Bhishma, after he had laid aside his weapons and become disarmed, was
slain by Arjuna with Shikhandi placed in his van. So also, the mighty
bowman Bhurishrava, while observant of the praya vow on the field of
battle, was slain by Yuyudhana in total disregard of the cries of all the
kings! Duryodhana too, having encountered Bhima in battle with the mace,
hath been slain unrighteously by the former in the very sight of all the
lords of earth. The king was all alone in the midst of a large number of
mighty car-warriors standing around him. Under such circumstances was
that tiger among men slain by Bhimasena. Those lamentations that I have
heard, of the king lying prostrate on the earth with his thighs broken,
from the messengers circulating the news, are cutting the very core of my
heart. The unrighteous and sinful Pancalas, who have broken down the
barrier of virtue, are even such. Why do you not censure them who have
transgressed all considerations? Having slain the Pancalas, those slayers
of my sire, in the night when they are buried in sleep, I care not if I
am born a worm or a winged insect in my next life. That which I have
resolved is hurrying me towards its accomplishment. Hurried as I am by
it, how can I have sleep and happiness? That man is not yet born in the
world, nor will be, who will succeed in baffling this resolution that I
have formed for their destruction."

Sanjaya continued, "Having said these words, O monarch, the valiant son
of Drona yoked his steeds to his car at a corner and set out towards the
direction of his enemies. Then Bhoja and Sharadvata's son, those
high-souled persons, addressed him, saying, "Why dost thou yoke the
steeds to thy car? Upon what business art thou bent? We are determined to
accompany thee tomorrow, O bull among men! We sympathise with thee in
weal and woe. It behoveth thee not to mistrust us. Remembering the
slaughter of his sire, Ashvatthama in rage told them truly about the feat
that he had resolved to accomplish. When my sire, having slain hundreds
and thousands of warriors with keen shafts, had laid aside his weapons,
he was then slain by Dhrishtadyumna. I shall slay that slayer today in a
similar condition that is, when he will have laid aside his armour. The
sinful son of the king of the Pancalas I shall today slay by a sinful
act. It is my resolve to slay like an animal that sinful prince of the
Pancalas in such a way that he may not attain to regions earned by
persons slain with weapons! Put on your coats of mail without delay and
take your bows and swords, and wait for me here, ye foremost of
car-warrior and scorchers of foes."

Having said these words, Ashvatthama got upon his car and set out towards
the direction of the enemy. Then Kripa, O king, and Kritavarma of the
Satvata race, both followed him. While the three proceeded against the
enemy, they shone like three blazing fires in a sacrifice, fed with
libations of clarified butter. They proceeded, O lord, towards the camp
of the Pancalas within which everybody was asleep. Having approached the
gate, Drona's son, that mighty car-warrior, stopped."



6

Dhritarashtra said, "Seeing Drona's son stop at the gate of the
encampment, what, O Sanjaya, did those two mighty car-warriors, Kripa and
Kritavarma, do? Tell me this!"

Sanjaya said, "Inviting Kritavarma, as also the mighty car-warrior Kripa,
Drona's son, filled with rage, approached the gate of the camp. He there
beheld a being of gigantic frame, capable of making the very hair stand
on end, and possessed of the effulgence of the Sun or the Moon, guarding
the entrance. Round his loins was a tiger-skin dripping with blood, and
he had a black deer for his upper garment. He had for his sacred thread a
large snake. His arms were long and massive and held many kinds of
uplifted weapons. He had for his angadas a large snake wound round his
upper arm. His mouth seemed to blaze with flames of fire. His teeth made
his face terrible to behold. His mouth was open and dreadful. His face
was adorned with thousands of beautiful eyes. His body was incapable of
being described, as also his attire. The very mountains, upon beholding
him, would split into a 1,000 fragments. Blazing flames of fire seemed to
issue from his mouth and nose and ears and all those thousands of eyes.
From those blazing flames hundreds and thousands of Hrishikeshas issued,
armed with conchs and discs and maces.

Beholding that extraordinary being capable of inspiring the whole world
with terror, Drona's son, without feeling any agitation, covered him with
showers of celestial weapons. That being, however, devoured all those
shafts shot by Drona's son. Like the vadava fire devouring the waters of
the ocean, that being devoured the shafts sped by the son of Drona.
Beholding his arrowy showers prove fruitless, Ashvatthama hurled at him a
long dart blazing like a flame of fire. That dart of blazing point,
striking against that being, broke into pieces like a huge meteor at the
end of the yuga breaking and falling down from the firmament after
striking against the Sun. Ashvatthama then, without losing a moment, drew
from its sheath an excellent scimitar of the colour of the sky and endued
with a golden hilt. The scimitar came out like a blazing snake from its
hole. The intelligent son of Drona then hurled that excellent scimitar at
that being. The weapon, approaching that being, disappeared within his
body like a mongoose disappearing in its hole. Filled with rage, the son
of Drona then hurled a blazing mace of the proportions of a pole set up
in honour of Indra. The being devoured that mace also.

At last, when all his weapons were exhausted Ashvatthama, casting his
eyes around, beheld the whole firmament densely crowded with images of
Janardana. Drona's son, divested of weapons, beholding that wonderful
sight, recollected the words of Kripa, and turning pale with grief, said,
"He that listens not to the beneficial words of advising friends is
obliged to repent, being overwhelmed with calamity, even as my foolish
self for having disregarded my two well-wishers. That fool who,
disregarding the way pointed out by the scriptures, seeketh to slay his
enemies, falleth off from the path of righteousness and is lost in the
trackless wilderness of sin. One should not cast weapons upon kine,
brahmanas, kings, women, friends, one's own mother, one's own preceptor,
a weak man, an idiot, a blind man, a sleeping man, a terrified man, one
just arisen from sleep, an intoxicated person, a lunatic and one that is
heedless. The preceptors of old always inculcated this truth upon men. I
have, however, by disregarding the eternal way pointed out by the
scriptures, and by essaying to tread in a wrong path, fallen into
terrible distress. The wise have called that to be a terrible calamity
when one falls back, through fear, from a great feat after having essayed
to achieve it. I am unable, by putting forth only my skill and might, to
achieve that which I have vowed.

Human exertion is never regarded more efficacious than destiny. If any
human action that is commenced does not succeed through destiny, the
actor becomes like one who falling off from the path of righteousness, is
lost in the wilderness of sin. The sages speak of defeat as foolishness
when one having commenced an act swerves from it through fear. In
consequence of the wickedness of my essay, this great calamity has come
upon me, otherwise Drona's son would never had been forced to hold back
from battle. This being, again whom I see before me, is most wonderful!
He stands there like the uplifted rod of divine chastisement. Reflecting
even deeply, I cannot recognise who this being is. Without doubt, that
being is the terrible fruit of this sinful determination of mine that I
had essayed to achieve unrighteously. He standeth there for baffling that
determination. It seems, therefore, that in my case this falling off from
fight had been ordained by destiny. It is not for me to exert for the
accomplishment of this my purpose unless destiny becomes favourable. I
shall, therefore, at this hour, seek the protection of the puissant
Mahadeva! He will dispel this dreadful rod of divine chastisement
uplifted before me. I will take the shelter of that god, that source of
everything beneficial, the lord of Uma, otherwise called Kapardin, decked
with a garland of human skulls, that plucker of Bhaga's eyes called also
Rudra and Hara. In ascetic austerities and prowess, he far surpasses all
the gods. I shall, therefore, seek the protection of Girisha armed with
the trident."



7

Sanjaya said, "The son of Drona, O monarch, having reflected thus,
descended from the terrace of his car and stood, bending his head unto
that supreme god. And he said, "I seek the protection of Him called Ugra,
Sthanu, Shiva, Rudra, Sharva, Ishana, Ishvara, Girisha; and of that
boon-giving god who is the Creator and Lord of the universe; of Him whose
throat is blue, who is without birth, who is called Shakra, who destroyed
the sacrifice of Daksha, and who is called Hara; of Him whose form is the
universe, who hath three eyes, who is possessed of multifarious forms,
and who is the lord of Uma; of Him who resides in crematoriums, who
swells with energy, who is the lord of diverse tribes of ghostly beings,
and who is the possessor of undecaying prosperity and power; of Him who
wields the skull-topped club, who is called Rudra, who bears matted locks
on his head, and who is a brahmacari. Purifying my soul that is so
difficult to purify, and possessed as I am of small energy, I adore the
Destroyer of the triple city, and offer myself as the victim. Hymned thou
hast been, deserving art thou of hymns, and I hymn to thy glory!

Thy purposes are never baffled. Thou art robed in skins; thou hast red
hair on thy head; thou art blue-throated; thou art unbearable; thou art
irresistible! Thou art pure; thou art the Creator of Brahman; thou art
Brahma; thou art a brahmacari; thou art an observer of vows; thou art
devoted to ascetic austerities; thou art infinite; thou art the refuge of
all ascetics; thou art multiform; thou art the leader of diverse tribes
of ghostly beings; thou art three-eyed; thou art fond of those beings
called companions; thou art always seen by the Lord of treasures; thou
art dear to Gauri's heart; thou art the sire of Kumara; thou art tawny;
thou hast for thy excellent bearer a bovine bull; thou art robed in a
subtle attire; thou art most fierce; thou art eager to adorn Uma; thou
art higher than all that is high; thou art higher than everything; there
is nothing higher than thou; thou art the wielder of weapons; thou art
immeasurable, and thou art the protector of all quarters; thou art cased
in golden armour; thou art divine; thou hast the moon as an ornament on
thy brow! With concentrated attention, I seek thy protection, O god! For
success in getting over this dreadful distress that is so difficult to
get over, I sacrifice unto thee, the purest of the pure, offering for thy
acceptance the (five) elements of which my body is composed!"

Knowing this to be his resolution in consequence of his desire to
accomplish his object, a golden altar appeared before the high-souled son
of Drona. Upon the altar, O king, appeared a blazing fire, filling all
the points of the compass, cardinal and subsidiary, with its splendour.
Many mighty beings also, of blazing mouths and eyes, of many feet, heads,
and arms, adorned with angadas set with gems, and with uplifted arms, and
looking like elephants and mountains, appeared there. Their faces
resembled those of hares and boars and camels and horses and jackals and
cows and bears and cats and tigers and pards and crows and apes and
parrots. And the faces of some were like those of mighty snakes, and
others had faces like those of ducks. And all of them were endued with
great effulgence. And the faces of some were like those of woodpeckers
and jays, O Bharata, and of tortoises and alligators and porpoises and
huge sharks and whales, and of lions and cranes and pigeons and elephants
and stags. Some had faces like those of ravens and hawks, some had ears
on their hands; some had a 1,000 eyes, some had very large stomachs, and
some had no flesh, O Bharata! And some, O king, had no heads, and some, O
Bharata, had faces like those of bears. The eyes of some were like fire,
and some had fiery complexions. The hair on the heads and bodies of some
were blazing and some had four arms, and some, O king, had faces like
those of sheep and goats. The colour of some was like that of conchs, and
some had faces that resembled conchs, and the ears of some were like
conchs, some wore garlands made of conchs, and the voices of some
resembled the blare of conchs. Some had matted locks on their heads, and
some had five tufts of hair, and some had heads that were bald. Some had
lean stomachs; some had four teeth, some had four tongues, some had ears
straight as arrows and some had diadems on their brows. Some had strings
of grass on their bodies, O monarch, and some had curly hair. Some had
head-gears made of cloth, some had coronets, some had beautiful faces,
and some were adorned with ornaments. Some had ornaments made of lotuses,
and some were decked with flowers. They numbered in hundreds and
thousands.

Some were armed with shataghnis, some with thunder, and some had mushalas
in their hands. Some had bhushundis, some had nooses, and some had maces
in their hands, O Bharata! On the backs of some were slung quivers
containing excellent shafts, and all were fierce in battle. Some had
standards with banners and bells, and some were armed with battle-axes.
Some had large nooses in their uplifted arms, and some had clubs and
bludgeons. Some had stout posts in their hands, some had scimitars, and
some had snakes with erect heads for their diadems. Some had large snakes
(wound round their upper arms) for angadas, and some had beautiful
ornaments on their persons. Some were begrimed with dust, some smutted
with mire, and all were attired in white robes and white garments. The
limbs of some were blue, while others had limbs that were tawny. And some
there were that were beardless. Those beings, called companions,
possessed of golden complexions, and filled with joy, played upon drums
and horns and cymbals and jharjharas and anakas and gomukhas. And some
sang and some danced about uttering loud sounds, and some leapt forward
and cut capers and jumped sideways. Endued with great fleetness, they ran
about most fiercely, the hair on their heads waving in the air, like huge
elephants infuriated with passion and frequently uttering loud roars.
Terrible, and of frightful mien and armed with lances and battle-axes,
they were attired in robes of diverse hues and decked with beautiful
garlands and unguents. Adorned with angadas decked with gems, and with
uplifted arms, they were endued with great courage. Capable of forcibly
slaying all foes, they were irresistible in prowess. Drinkers of blood
and fat and other animal matter, they subsisted on the flesh and entrails
of animals. Some had their locks tied in tall tufts above their heads.
Some had single tufts on their heads; some had rings on their ears; and
some had stomachs resembling earthen vessels used for cooking. Some were
of very short statures, and some were very high in stature. Some were
tall and very fierce. Some had grim features, some had long lips, and the
genital limbs of some were very long. Some had costly and diverse kinds
of crowns upon their heads; and some had bald heads, and the heads of
others were covered with matted locks.

They were capable of bringing down the firmament with the sun, moon, and
stars, on earth, and exterminating the four orders of created things.
They know not what it is to fear, and are capable of enduring the frowns
of Hara. They always act as they like, and are the lords of the lords of
the three worlds. Always engaged in merry sports, they are thorough
masters of speech and are perfectly free from pride. Having obtained the
eight kinds of divine attributes, they are never elated with pride. The
divine Hara is always filled with wonder at their feats. They are devout
worshippers of Mahadeva. Adored by them in thought, word, and deed, the
great god protects those worshippers of his, looking upon them, in
thought, word, and deed as children of his own loins. Filled with rage,
they always drink the blood and fat of all haters of Brahma. They always
drink also the soma juice endued with four kinds of taste. Having adored
the trident-bearing god with Vedic recitations, with brahmacarya, with
austerities, and with self-restraint, they have obtained the
companionship of Bhava. The divine Maheshvara, that lord of the past, the
present, and the future as also Parvati, eat with those diverse tribes of
mighty beings that partake of their own nature.

Causing the universe to resound with the peal of diverse kinds of
instruments, with noise of laughter, with loud sounds and shrieks and
leonine roar, they approached Ashvatthama. Uttering the praises of
Mahadeva and spreading an effulgent light all around, desirous of
enhancing the honour of Ashvatthama and the glory of the high-souled
Hara, and wishing to ascertain the extent of Ashvatthama's energy, and
desirous also of beholding the slaughter during the hour of sleep, armed
with terrible and fierce bludgeons and fiery wheels and battle-axes, that
crowd of strange beings, endued with terrible forms, came from every
side. They were capable of inspiring the three worlds with dread at their
sight. The mighty Ashvatthama, however, beholding them, felt no fear.
Drona's son, armed with bow, and with fingers cased in fences made of
iguana skins, himself offered up his own self as a victim unto Mahadeva.
Bows were the fuel, and sharp shafts were the ladles, and his own soul
possessed of great might was the libation, O Bharata, in that act of
sacrifice. The valiant and wrathful son of Drona then, with propitiating
mantras, offered up his own soul as the victim. Having with fierce rites
adored Rudra of fierce deeds, Ashvatthama with joined hands, said these
words unto that high-souled god.

Ashvatthama said, "Sprung from Angirasa's line, I am about to pour my
soul, O god, as a libation on this fire! Accept, O lord, this victim! In
this hour of distress, O Soul of the universe, I offer up my own self as
the sacrificial victim, from devotion to thee and with heart concentrated
in meditation! All creatures are in thee and thou art in all creatures!
Assemblage of all high attributes occur in thee! O lord, O thou art the
refuge of all creatures. I wait as a libation for thee, since I am unable
to vanquish my foes. Accept me, O god." Having said these words, Drona's
son, ascending that sacrificial altar on which a fire blazed brightly,
offered himself up as the victim and entered that blazing fire.

Beholding him stand immovable and with uplifted hands and as an offering
up to himself, the divine Mahadeva appeared in person and smilingly said,
"With truth, purity, sincerity, resignation, ascetic austerities, vows,
forgiveness, devotion, patience, thought, and word, I have been duly
adored by Krishna of pure deeds. For this there is none dearer to me than
Krishna. For honouring him and at his word I have protected the Pancalas
and displayed diverse kinds of illusion. By protecting the Pancalas I
have honoured him. They have, however, been afflicted by time. The period
of their lives hath run out."

Having said these words unto the high-souled Ashvatthama, the divine
Mahadeva entered Ashvatthama's body after giving him an excellent and
polished sword. Filled by that divine being, Drona's son blazed up with
energy. In consequence of that energy derived from godhead, he became
all-powerful in battle. Many invisible beings and rakshasas proceeded
along his right and his left as he set out, like the lord Mahadeva
himself, for entering the camp of his foes."



8

Dhritarashtra said, "While Drona's son, that mighty car-warrior, thus
proceeded towards the hostile camp, did Kripa and Bhoja stop from fear? I
hope those two car-warriors checked by vulgar guards, did not fly away
secretly, thinking their opponents irresistible? Or, have they, after
grinding the camp, the Somakas, and the Pandavas, followed, while still
engaged in battle, the highly glorious path in which Duryodhana has gone?
Are those heroes, slain by the Pancalas, sleeping on the bare Earth? Did
they achieve any feat? Tell me all this, O Sanjaya!"

Sanjaya said, "When the high-souled son of Drona proceeded towards the
camp, Kripa and Kritavarma waited at the gate. Beholding them ready to
exert themselves, Ashvatthama became filled with joy, and addressing them
whisperingly, O king, said, "If you two exert, you are competent to
exterminate all the kshatriyas! What need I say, therefore, of this
remnant of the (Pandava) army, particularly when it is buried in sleep? I
shall enter the camp and career like Yama. I am sure that you two will
act in such way that no man may escape you with life."

Having said these words, the son of Drona entered the vast camp of the
Parthas; casting off all fear, he penetrated into it by a spot where
there was no door. The mighty-armed hero, having entered the camp,
proceeded, guided by signs, very softly, towards the quarters of
Dhrishtadyumna. The Pancalas, having achieved great feats, had been much
tired in battle. They were sleeping in confidence, assembled together,
and by the side of one another. Entering into Dhrishtadyumna's chamber, O
Bharata, Drona's son beheld the prince of the Pancalas sleeping before
him on his bed. He lay on a beautiful sheet of silk upon a costly and
excellent bed. Excellent wreaths of flowers were strewn upon that bed and
it was perfumed with powdered dhupa. Ashvatthama, O king, awoke with a
kick the high-souled prince sleeping trustfully and fearlessly on his
bed. Feeling that kick, the prince, irresistible in battle and of
immeasurable soul, awaked from sleep and recognised Drona's son standing
before him. As he was rising from his bed, the mighty Ashvatthama seized
him by the hair of his head and began to press him down on the earth with
his hands. Thus pressed by Ashvatthama with great strength, the prince,
from fear as also from sleepiness, was not able to put forth his strength
at that time. Striking him with his foot, O king, on both his throat and
breast while his victim writhed and roared, Drona's son endeavoured to
kill him as if he were an animal. The Pancala prince tore Ashvatthama
with his nails and at last softly said, "O preceptor's son, slay me with
a weapon, do not tarry! O best of men, let me, through thy act, repair to
the regions of the righteous!"

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Various - "Cape Cod and All the Pilgrim Land, June 1922, Volume 6, Number 4"

Arthur W. Pinero - "The Gay Lord Quex"

Ellen Glasgow - "Life and Gabriella"

Ithamar Howell - "A Review of the Resources and Industries of the State of Washington, 1909"

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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