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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






SECTION XXV

Vaisampayana said, "Hearing the words of the Island-born Rishi and seeing
Dhananjaya angry, Yudhishthira, the son of Kunti, saluted Vyasa and made
the following answer.

"Yudhishthira said, 'This earthly sovereignty and the diverse enjoyments
(appertaining thereto) fail to give any joy to my heart. On the other
hand, this poignant grief (consequent upon the loss of my kinsmen) is
eating away its core. Hearing the lamentations of these women who have
lost their heroic husbands and children, I fail to attain peace, O
sage!'"

Vaisampayana continued, "Thus addressed, the virtuous Vyasa that foremost
of all persons conversant with Yoga, possessed of great wisdom and
intimately acquainted with the Vedas, said unto Yudhisthira (the
following words).

"Vyasa said, 'No man can acquire anything by his own acts or by
sacrifices and worship. No man can give anything to a fellow man. Man
acquires everything through Time. The Supreme Ordainer has made the
course of Time the means of acquisition. By mere intelligence or study of
the scriptures, men, if Time be unfavourable, cannot acquire any earthly
possession. Sometimes an ignorant fool may succeed in winning wealth.
Time is the efficacious means for the accomplishment of all acts. During
times of adversity, neither science, nor incantations, nor drugs, yield
any fruits. In times, however, of prosperity, those very things, properly
applied, become efficacious and bear success. By Time the winds blow
violently: by Time the clouds become rain-charged; by Time tanks become
adorned with lotuses of different kinds; by Time trees in the forest
become decked with flowers. By Time nights become dark or lighted. By
Time the Moon becomes full. If the Time for it does not come, trees do
not bear flowers and fruits. If the Time for it does not come, the
currents of rivers do not become fierce. Birds and snakes and deer and
elephants and other animals never become excited when the Time for it
does not come. If the Time for it does not come, women do not conceive.
It is with Time that winter, and summer, and the rainy season come. If
the Time for it does not come, no one is born and no one dies. If the
Time does not come, the infant does not acquire power of speech. If the
Time does not come, one does not acquire youth. It is with Time that the
seed sown puts forth its sprouts. If the Time does not come, the Sun does
not appear above the horizon, nor, when the Time for it does not come,
does he repair to the Asta hills. If the Time for it does not come, the
Moon does not wax nor wane, nor the ocean, with its high billows, rise
and ebb. In this connection is instanced the old story recited, O
Yudhishthira, by king Senajit in grief. The irresistible course of Time
affects all mortals. All earthly things, ripened by Time, suffer
destruction. Some, O king, slay some men. The slayers, again, are slain
by others. This is the language of the world. Really, however, no one
stays and no one is slain. Some one thinks men slay (their fellow-men).
Another thinks men do not slay. The truth is that the birth and
destruction of all creatures have been ordained to happen in consequence
of their very nature. Upon the loss of one's wealth or the death of one's
wife or son or sire, one cries out, saying 'Alas, what grief!' and
dwelling upon that sorrow always enhances it. Why do you, like a foolish
person, indulge in grief? Why do you grieve for them that are subject to
grief?[74] Behold, grief is increased by indulgence as fear is by
yielding to. This body even is not mine. Nothing in this earth is mine.
Or, the things of this earth belong as much to others as to me. The wise,
seeing, this, do not suffer themselves to be deluded. There are thousands
of causes for sorrow, and hundreds of causes for joy. These every day
affect the ignorant only, but not him that is wise. These, in course of
Time. become objects of affection or aversion, and appearing as bliss or
woe revolve (as if in a wheel) for affecting living creatures. There is
only sorrow in this world but no happiness. It is for this that sorrow
only is felt. Indeed, sorrow springs from that affliction called desire,
and happiness springs from the affliction called sorrow. Sorrow comes
after happiness, and happiness after sorrow. One does not always suffer
sorrow or always enjoy happiness. Happiness always ends in sorrow, and
sometimes proceeds from sorrow itself. He, therefore, that desires
eternal happiness must abandon both. When sorrow must arise upon the
expiration of happiness, and happiness upon the expiration of sorrow, one
should, for that, cast off, like a (snake-bit) limb of one's body, that
from which one experiences sorrow or that heart-burning which is nurtured
by sorrow or that which is the root of his anxiety.[75] Be it happiness
or sorrow, be it agreeable or disagreeable, whatever comes should be
borne with an unaffected heart. O amiable one, if thou abstainest, in
even a slight measure, from doing what is agreeable to your wives and
children, thou shalt then know who is whose and why so and for what. They
that are highly stupid and they that are masters of their souls enjoy
happiness here. They however, that occupy an intermediate place suffer
misery. This, O Yudhishthira, is what Senajit of great wisdom said, that
person who was conversant with what is good or bad in this world, with
duties, and with happiness and misery. He who is grieved at other
people's griefs can never be happy. There is no end of grief, and grief
arises from happiness itself. Happiness and misery, prosperity and
adversity, gain and loss, death and life, in their turn, wait upon all
creatures. For this reason the wise man of tranquil soul should neither
be elated with joy nor be depressed with sorrow. To be engaged in battle
has been said to be the Sacrifice for a king; a due observance of the
science of chastisement is his Yoga; and the gift of wealth in sacrifices
in the form of Dakshina is his Renunciation. All these should be regarded
as acts that sanctify him. By governing the kingdom with intelligence and
policy, casting off pride, performing sacrifices, and looking at
everything and all persons with kindness and impartiality, a high-souled
king, after death, sports in the region of the gods. By winning battles,
protecting his kingdom, drinking the Soma juice, advancing his subjects,
wielding judiciously the rod of Chastisement, and casting off his body at
last in fight, a king enjoys happiness in heaven. Having studied all the
Vedas and the other scriptures duty, having protected the kingdom
properly, and having caused all the four orders to adhere to their
respective duties, a king becomes sanctified and finally sports in
heaven. He is the best of kings whose conduct, even after his death, is
applauded by the inhabitants of city and country and by his counsellors
and friends."



SECTION XXVI

Vaisampayana said, "In this connection, the high-souled Yudhishthira said
unto Arjuna these words fraught with reason. 'Thou thinkest, O Partha,
that there is nothing superior to wealth, and that the poor man can
neither have heaven, nor happiness, nor the acquisition of his wishes.
This, however, is not true. Many persons are seen that have been crowned
with success through sacrifice in the shape of Vedic study. Many sages
are seen by devotion to penances to have acquired eternal regions of
bliss. They, O Dhananjaya, who always observe the practices of the Rishis
by betaking themselves to Brahmacharya and who become acquainted with all
duties, are regarded by the gods as Brahmanas. O Dhananjaya, thou
shouldst always regard those Rishis that are devoted to the study of the
Vedas and those that are devoted to the pursuit of true knowledge as
persons that are truly virtuous. O son of Pandu, all our acts depend upon
those that are devoted to the acquisition of true knowledge.[76] We know
this to be the opinion of the Vaikhanasas, O puissant one! The Ajas, the
Prishnis, the Sikatas, O Bharata, the Arunas, and the Kitavas, have all
gone to heaven through the merit of Vedic study. By performing those
acts, O Dhananjaya, that are indicated in the Vedas, viz., battle, study
of the Vedas, sacrifices, the restraint of passion that is so difficult,
one goes to heaven by the southern path of the Sun (Dakshinayana). I
have, before this, told thee that those very regions belong to persons
that are observant of (Vedic) acts. Thou shalt see, however, that the
northern path (Uttarayana) is travelled by those that are devoted to Yoga
penances. Those eternal and bright regions to which that path leads
belong to men of Yoga. Of these two, the northern path is much applauded
by those conversant with the Puranas. Thou shouldst know that one
acquires heaven through contentment. From contentment springs great
happiness. There is nothing higher than contentment. Unto the Yogin who
has controlled wrath and joy, contentment is his high praise and success.
In this connection is cited the discourse by Yayati of old. Listening to
that discourse one may succeed in withdrawing all his desires like a
tortoise drawing in all his limbs. When one cherishes no fear of
anything, when one is not feared by anything, when one cherishes no
desire, when one bears no hate, then is one said to have attained to the
state of Brahma. When one does not bear sinfully towards any creature, in
act, thought, or word, one is then said to have attained to Brahma. When
one has controlled his pride and folly, and withdrawn himself from all
attachments, it is then that that pious man of irradiated soul becomes
fit for attaining to that salvation which consists in the annihilation of
separate existence. Listen now to me with concentrated attention, O son
of Pritha, as I say it unto thee. Some desire virtue; some, good conduct;
and some wealth. One may desire wealth ( as a means for the acquisition
of virtue). The abandonment, however, of such desire would be better for
him.[77] There are many faults attached to wealth and consequently to
those religious acts that are performed with wealth. We have seen it with
our own eyes. It behoveth thee also to see this. He that desires wealth
finds it very difficult to abandon that which should by every means be
abandoned. Good deeds are very rare in those that amass riches. It is
said that wealth can never be acquired without injuring others, and that,
when earned, it brings numerous troubles. A person of narrow heart,
setting at naught the fear of repentance, commits acts of aggression
towards others, tempted by even a little wealth, unconscious all the
while of the sin of Brahmanicide that he incurs by his acts. Obtaining
wealth which is so difficult of acquisition, one burns with grief if one
has to give a portion of it to one's servants,--with grief, that is,
which is equal to what one would feet if one is actually robbed by
depredators. If, on the other hand, one does not part with one's wealth,
obloquy becomes one's share. One, however, that has no wealth, never
becomes the subject of censure. Withdrawn from all attachments, such a
person can become happy in all respects by supporting life upon what
little he may obtain as alms. No one, however, can be happy by the
acquisition of wealth. In this connection certain verses relating to
sacrifices are recited by persons conversant with ancient scriptures.
Wealth was created by the Creator for the sake of sacrifices, and man was
created by him for protecting that wealth and performing sacrifices. For
this, all wealth should be applied to sacrifices. It is not proper that
it should be spent for the gratification of desire of enjoyment. The
Creator then confers wealth upon mortals for the sake of sacrifices. Know
this, O son of Kunti, thou that art the foremost of all wealthy persons!
It is for this that the wise think that wealth, without doubt, is
nobody's on earth. One should perform sacrifices with it and give it away
with a trustful heart. One should spend (in gift) what one has acquired,
and not waste or spend it in gratifying one's desire of enjoyment. What
use is there in amassing wealth when such proper objects exist in which
to spend it? Those persons of little understanding that give away
(wealth) unto men that have swerved from the duties of their order, have
to subsist hereafter for a hundred years on ordure and dirt. That men
give unto the undeserving and refrain from giving unto the deserving is
due to inability to discriminate between the deserving and the
undeserving. For this reason the practice of even the virtue of charity
is difficult. These are the two faults connected with wealth even when
acquired, viz., gift to an undeserving person and abstaining from giving
unto him that is deserving.'"



SECTION XXVII

"Yudhishthira said, 'In consequence of the fall Abhimanyu of tender
years, of the sons of Draupadi, of Dhrishtadyumna, of Virata, of king
Drupada, of Vasusena conversant with every duty, of the royal
Dhrishtaketu, and of diverse other kings hailing from diverse regions, in
battle, grief does not forsake my wretched self that am a slayer of
kinsmen. Indeed, I am inordinately covetous of kingdom and am an
exterminator of my own race. He upon whose breast and limbs I used to
roll in sport, alas, that Ganga's son has been slain by me in battle
through lust of sovereignty. When I beheld that lion among men, viz., our
grandsire, assailed by Sikhandin and trembling and reeling in consequence
of Partha's shafts that resembled thunder-bolts in energy, when I beheld
his tall form pierced all over with blazing arrows and himself become
weak like an aged lion, my heart was deeply pained. When I beheld that
afflictor of hostile cars reel like a mountain summit and fall down
strengthless on the terrace of his own vehicle with his face turned
towards the east, my senses were stupefied. That scion of Kuru's race who
with bow and shaft in hand had contended in fierce battle for many days
with Rama himself of Bhrigu's line on the field sanctified by Kuru, that
son of Ganga, that hero, who, at Baranasi, for the sake of brides, had,
on a single car, challenged to battle the assembled Kshatriyas of the
world, he who had burnt by the energy of his weapons that irresistible
and foremost of kings, viz., Ugrayudha, alas, that hero has been caused
by me to be slain in battle. Knowing full well that Sikhandin the prince
of Panchala was his destroyer, that hero still refrained from slaying the
prince with his shafts. Alas, such a magnanimous warrior was slain by
Arjuna. O best of sages, at that moment when I beheld the grandsire
stretched on the earth and covered with blood, a violent fever afflicted
my heart. He who had protected and reared us when we were children, alas,
he was caused to be slain by my sinful self that am covetous of kingdom,
that am a slayer of reverend seniors, and a perfect fool, for the sake of
sovereignty that would last but a few days. Our preceptor, the great
archer Drona, adored by all the kings, was approached by me and addressed
falsely in respect of his son. The memory of that act of mine is burning
all my limbs. The preceptor said unto me, 'Tell me truly, O king, whether
my son liveth still. Expecting truth from me, the Brahmana asked me of
all others. By silently uttering the word elephant, I behaved falsely
towards him. Sinful that I am exceedingly covetous of kingdom, and a
slayer of my reverend seniors, I behaved even thus towards my preceptor
in battle, throwing off the garb of truth (which I was believed to wear),
for I said unto him that Aswatthaman had been killed when, in fact, an
elephant of that name had been slain. To what regions shall I go
(thereafter), having perpetrated such infamous deeds? I caused also my
eldest brother Karna to be slain, that terrible warrior who never
retreated from battle. Who is there more sinful than I? Through
covetousness I caused Abhimanyu of tender years, that hero who resembled
a lion born in the hills, to penetrate into the array that was protected
by Drona himself. I am like one guilty of infanticide. Sinful as I am, I
have not since then, been able to look Arjuna or the lotus-eyed Krishna
in the face. I grieve also few Draupadi who is bereft of her five sons
like the Earth bereft of her five mountains. I am a great offender, a
great sinner, and a destroyer of the earth! Without rising from this seat
that I now occupy, I will weaken my body (by starvation) and meet with
death. Know me who am the slayer of my preceptor as one that has sat down
here in the observance of the Praya vow. An exterminator of my race, I
must do so in order that I may not he reborn in any of other orders of
beings![78] I shall forgo all food and drink, and without moving from
this place, O great ascetic, shall dry up my life-breaths that are so
dear. I pray you with humility, grant me permission in this and go
whithersoever you please. Let every one grant me permission. I shall cast
off this body of mine.'

Vaisampayana continued, "Restraining Pritha's son who, stupefied by
sorrow on account of his kinsmen, uttered such words, Vyasa, that best of
ascetics, spoke as follows, first telling him, 'This can not be!'

"Vyasa said, 'It behoveth thee not, O monarch, to indulge in such
poignant grief. I shall repeat what I have once said. All this is
Destiny, O puissant one! Without doubt, all creatures that are born
display at first a union (of diverse materials and forces). Dissolution.
however, overtakes them at the end. Like bubbles in the water they rise
and disappear. All things massed together are sure to crumble away and
all things that rise must fall down. Union ends in dissolution and life
ends in death. Idleness, though temporarily agreeable, ends in misery,
and labour with skill, though temporarily painful, ends in happiness.
Affluence, Prosperity, Modesty, Contentment, and Fame dwell in labour and
skill but not in idleness. Friends are not competent to bestow happiness,
nor foes competent to inflict misery. Similarly wisdom does not bring
wealth nor does wealth bring happiness. Since, O son of Kunti, thou hast
been created by the Maker to engage thyself in Work. Success springs from
Work. Thou art not fit, O king, to avoid Work.'"



SECTION XXVIII

Vaisampayana said, "Vyasa then dispelled the grief of the eldest son of
Pandu., who, burning with sorrow on account of the slaughter of his
kinsmen, had resolved to make an end of himself."

Vyasa said, 'In this connection is cited the old story, O tiger among
men, that is known by the name of Asma's discourse. Listen to it, O
Yudhishthira! Janaka the ruler of the Videhas, O king, filled with sorrow
and grief, questioned a wise Brahmana of the name of Asma for the
resolution of his doubts.'

"Janaka said, 'How should a man desirous of his own good behave upon
occasions of the accession and the destruction of both kinsmen and
wealth?'

"Asma said, 'Immediately after the formation of a man's body, joys and
griefs attach themselves to it. Although there is a possibility of either
of the two overtaking the person, yet whichever actually overtakes him
quickly robs him of his reason like the wind driving away gathering
clouds. (In times of prosperity) one thinks in this strain, viz., 'I am
of high birth! I can do whatever I like!--I am not an ordinary man!' His
mind becomes soaked with such triple vanity. Addicted to all earthly
enjoyments, he begins to waste the wealth hoarded by his ancestors.
Impoverished in course of time, he regards the appropriation of what
belongs to others as even laudable. Like a hunter piercing a deer with
his shafts, the king then punishes that wicked wight that robber of other
people's possessions, that transgressor of law and rule. Without
attaining to a hundred years (the usual period of human life), such men
scarcely live beyond twenty or thirty years. Carefully observing the
behaviour of all creatures, a king should, by the exercise of his
intelligence, apply remedies for alleviating the great sorrows of his
subjects. The causes of all mental sorrow are two, viz., delusion of the
mind and the accession of distress. No third cause exists. All these
diverse kinds of woe as also those arising from attachment to earthly
enjoyments, that overtake man, are even such.[79] Decrepitude and Death,
like a pair of wolves, devour all creatures, strong or weak, short or
tall. No man can escape decrepitude and death, not even the subjugator of
the whole earth girt by the sea. Be it happiness or be it sorrow that
comes upon creatures., it should be enjoyed or borne without elation or
depression. There is no method of escape from them. The evils of life, O
king, overtake one in early or middle or old age. They can never he
avoided, while those (sources of bliss) that are coveted never come.[80]
The absence, of what is agreeable, the presence of what is disagreeable,
good and evil, bliss and woe, follow Destiny. Similarly, the birth of
creatures and their death, and the accessions of gain and loss, are all
pre-ordained. Even as scent, colour, taste, and touch spring naturally,
happiness and misery arise from what has been pre-ordained. Seats and
beds and vehicles, prosperity and drink and food, ever approach leaving
creatures according to Time's course.[81] Physicians even get ill. The
strong become weak. They that are in the enjoyment of prosperity lose all
and become indigent. The course of Time is very wonderful. High birth,
health, beauty, prosperity, and objects of enjoyment, are all won through
Destiny. The indigent, although they may not desire it, have many
children. The affluent again are seen to be childless. Wonderful is the
course of Destiny. The evils caused by disease, fire, water, weapons,
hunger, poison, fever, and death, and falls from high places, overtake a
man according to the Destiny under which he is born. It is seen in this
world that somebody without sinning, suffers diverse ills, while another,
having sinned, is not borne down by the weight of calamity. It is seen
that somebody in the enjoyment of wealth perishes in youth; while some
one that is poor drags on his existence, borne down by decrepitude, for a
hundred years. One borne in an ignoble race may have a very long life,
while one sprung from a noble line perishes soon like an insect. In this
world, it is very common that persons in affluent circumstances have no
appetite, while they that are indigent can digest chips of wood. Impelled
by destiny, whatever sins the man of wicked soul, discontented with his
condition, commits, saying, 'I am the doer,' he regards to be all for his
good. Hunting, dice, women, wine, brawls, these are censured by the wise.
Many persons, however, possessed of even extensive knowledge of the
scriptures are seen to be addicted to them. Objects, whether coveted or
otherwise, come upon creatures in consequence of Time's course. No other
cause can be traced. Air, space, fire, moon, sun, day, night, the
luminous bodies (in the firmament), rivers, and mountains,--who makes
them and who supports them? Cold, and heat, and rain, come one after
another in consequence of Time's course. It is even so, O bull among men,
with the happiness and the misery of mankind. Neither medicines, nor
incantations, can rescue the man assailed by decrepitude or overtaken by
death. As two logs of wood floating on the great ocean, come together and
are again (when the time comes) separated, even so creatures come
together and are again (when the time comes) separated. Time acts equally
towards those men that (are in affluent circumstances and that) enjoy the
pleasures of song and dance in the company of women and those helpless
men that live upon the food that others supply. In this world a thousand
kinds of relationship are contracted, such as mother and father and son
and wife. In reality, however, whose are they and whose are we? No one
can become anyone's own, nor can anyone become anybody else's own. Our
union herewith wives and kinsfolk and well-wishers is like that of
travellers at a road-side inn. Where am I? Where shall go? Who am I? How
come I here! What for and whom I grieve? Reflecting on these questions
one obtains tranquillity. Life and its environments are constantly
revolving like a wheel, and the companionship of those that are dear is
transitory. The union with brother, mother, father, and friend is like
that of travellers in an inn. Men of knowledge behold, as if with
corporeal eyes, the next world that is unseen. Without disregarding the
scriptures, one desirous of knowledge should have faith. One possessed of
knowledge should perform the rites laid down in respect of the Pitris and
the gods, practise all religious duties, perform sacrifices, judiciously
pursue virtue, profit, and pleasure. Alas, no one understands that the
world is sinking on the ocean of Time that is so very deep and that is
infested with those huge crocodiles called decrepitude and death. Many
physicians may be seen afflicted with all the members of their families,
although they have carefully studied the science of Medicine.[82] Taking
bitters and diverse kinds of oily drugs, these succeed not in escaping
death, like ocean in transcending its continents. Men well-versed in
chemistry, notwithstanding chemical compounds applied judiciously, are
seen to be broken down by decrepitude like trees broken down by
elephants. Similarly, persons possessed of ascetic merit, devoted to
study of the Vedas, practising charity, and frequently performing
sacrifices, succeed not in escaping decrepitude and death. As regards all
creatures that have taken birth, neither years, nor months, nor
fortnights, nor days, nor nights, that have once passed, do ever return.
Man, whose existence is so transitory, is forced, in course of Time,
whether he will or not, to come upon this inevitable and broad path that
has to be trodden by every creature.[83] Whether the body springs from
the creature or the creature springs from the body, one's union however,
with wives and other friends is like that of travellers in an inn.[84]
one cannot obtain a lasting companionship with anyone. One cannot obtain
such companionship with one's own body. How then it can be had with
anyone else? Where, O king, is thy sire today and where thy grandsire?
Thou beholdst them not today and they do not behold thee. O sinless one!
No person can see either heaven or hell. The scriptures, however, are the
eyes of the virtuous. O king, frame thy conduct according to the
scriptures. What pure heart, one should practise first the vow of
Brahmacharya and then beget children and then perform sacrifices, for
paying off the debt one owes to the Pitris, the gods, and men. Performing
sacrifices and engaged in procreating (children), after having first
observed the vow of Brahmacharya, one who bath wisdom for his eyes,
casting off all anxiety of heart, should pay court to heaven, this world,
and his own soul.[85] That king bent upon the practice of virtue who
strives judiciously for acquiring Heaven and Earth and who takes of
earthly goods just what is ordained (as the king's share) in the
scriptures, wins a reputation that spread over all the worlds and among
all creatures, mobile and immobile. The ruler of the Videhas, of clear
understanding, having heard these words full of reason, become freed from
grief, and taking Asma's leave proceeded towards his abode, O thou of
unfading glory, cast off thy grief and rise up. Thou art equal to Sakra
himself. Suffer thy soul to be gladdened. The earth has been won by thee
in the exercise of Kshatriya duties. Enjoy her, O son of Kunti, and do
not disregard my words.'"

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John F. Runciman - "Old Scores and New Readings"

Isabella Beeton - "Beeton's Book of Needlework"

Various - "The Mirror of Literature, Amusement, and Instruction, No. 333"

Edmund William Forrest - "Vellenaux"

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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