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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




Vaisampayana continued, "Having uttered these words, Bhishma, with mind
concentrated upon Krishna, said, 'Salutations to Krishna!' and bowed unto
him. Learning by his Yoga prowess of the devotion of Bhishma, Madhava,
otherwise called Hari, (entering his body) bestowed upon him heavenly
knowledge compassing the Past, the Present, and the Future, and went
away. When Bhishma became silent, those utterers of Brahma (that sat
around him), with voices choked in tears, adored that high-souled chief
of the Kurus in excellent words. Those foremost of Brahmanas uttered the
praises of Krishna also, that first of Beings, and then continued in soft
voices to commend Bhishma repeatedly. Learning (by his Yoga powers) of
the devotion of Bhishma towards him, that foremost of Beings, viz.,
Madhava, suddenly rose from his seat and ascended on his car, Kesava and
Satyaki proceeded on one car. On another proceeded those two illustrious
princes, viz., Yudhishthira and Dhananjaya. Bhimasena and the twins rode
on a third; while those bulls among men, Kripa and Yuyutsu, and that
scorcher of foes, Sanjaya of the Suta caste, proceeded on their
respective cars, each of which looked like a town. And all of them
proceeded, causing the earth to tremble with the rattle of their
chariot-wheels. That foremost of men, as he proceeded, cheerfully
listened to the speeches, fraught with his praise, that were uttered by
the Brahmanas. The slayer of Kesi, with gladdened heart, saluted the
people that waited (along the streets) with joined hands and bent heads."



SECTION XLIX

Vaisampayana said, "Then Hrishikesa and king Yudhishthira, and all those
persons headed by Kripa, and the four Pandavas, riding on those cars
looking like fortified cities and decked with standards and banners,
speedily proceeded to Kurukshetra with the aid of their fleet steeds.
They descended on that field which was covered with hair and marrow and
bones and where millions of high-souled Kshatriyas had cast away their
bodies. It abounded also with many a hill formed of the bodies and bones
of elephants and steeds, and human heads and skulls lay stretched over it
like conch-shells. Variegated with thousands of funeral pyres and teeming
with heaps of armour and weapons, the vast plain looked like the drinking
garden of the Destroyer himself used and abandoned recently. The mighty
car-warriors quickly proceeded, viewing the field of battle haunted by
crowds of spirits and thronged with Rakshasas. While proceeding, the
mighty-armed Kesava, that delighter of all the Yadavas, spoke unto
Yudhishthira about the prowess of Jamadagni's son, 'Yonder, at a
distance, O Partha, are seen the five lakes of Rama! There Rama offered
oblations of Kshatriya blood unto the manes of his ancestors. It was
hither that the puissant Rama, having freed the earth of Kshatriya for
thrice seven times, gave up his task."

"Yudhishthira said,--'I have great doubts in what thou sayest about
Rama's having thrice seven times exterminated the Kshatriyas in days of
old. When the very Kshatriya seed was burnt by Rama, O bull among the
Yadus, how was the Kshatriya order revived, O thou of immeasurable
prowess? How, O bull of the Yadus, was the Kshatriya order exterminated
by the illustrious and high-souled Rama, and how did it again grow? In
frightful car-encounters millions of Kshatriyas were slain. The earth, O
foremost of eloquent men, was strewn with the corpses of Kshatriyas. For
what reason was the Kshatriya order thus exterminated in days of yore by
Rama, the high-souled descendant of Bhrigu, O tiger among the Yadus? O
thou of Vrishni's race, remove this doubt of mine, O bird-bannered hero!
O Krishna, O younger brother of Baladeva, the highest knowledge is from
thee.'"

Vaisampayana said,--"The puissant elder brother of Gada then narrated
unto Yudhishthira of incomparable prowess everything that happened, in
full detail, as to how the earth had become filled with Kshatriyas."



SECTION L

"Vasudeva said, 'Listen, O son of Kunti, to the story of Rama's energy
and powers and birth as heard by me from great Rishis discoursing upon
the subject. Listen to the story of how millions of Kshatriyas were slain
by Jamadagni's son and how those that sprung again in the diverse royal.
races in Bharata were again slaughtered. Jadu had a son named Rajas.
Rajas had a son named Valakaswa. King Valakaswa had a son named Kusika of
righteous behaviour. Resembling the thousand-eyed Indra on earth, Kusika
underwent the austerest of penances from desire of attaining the chief of
the three worlds for a son. Beholding him engaged in the austerest of
penances and competent to beget a son, the thousand-eyed Purandara
himself inspired the king (with his force). The great lord of the three
worlds, the chastiser of Paka, O king, then became Kusika's son known by
the name of Gadhi. Gadhi had a daughter, O monarch, of the name of
Satyavati. The puissant Gadhi gave her (for wife) unto Richika, a
descendant of Bhrigu. Her lord of Bhrigu's race, O delighter of the
Kurus, became highly gratified with her for the purity of her behaviour.
He cooked the sacrificial food consisting of milk and rice for giving
unto Gadhi (her sire) a son. Calling his wife, Richika of Bhrigu's race
said, 'This portion of the sanctified food should be taken by thee, and
this (other) portion by thy mother. A son will be born of her that will
blaze with energy and be a bull among Kshatriyas. Invincible by
Kshatriyas on earth, he will be the slayer of the foremost of Kshatriyas.
As regards thee, O blessed lady, this portion of the food will give thee
a son of great wisdom, an embodiment of tranquillity, endued with ascetic
penances, and the foremost of Brahmanas. Having said these words unto his
wife, the blessed Richika of Bhrigu's race, setting his heart on
penances, proceeded to the woods. About this time, king Gadhi, resolved
upon a pilgrimage to the holy waters, arrived with his queen at the
retreat, of Richika. Satyavati, upon this, O king, taking the two
portions of the sanctified food, cheerfully and in great haste,
represented the worlds of her lord unto her mother. The queen-mother, O
son of Kunti, gave the portion intended for herself unto her daughter,
and herself took from ignorance the portion intended for the latter. Upon
this, Satyavati, her body blazing with lustre, conceived a child of
terrible form intended to become the exterminator of the Kshatriyas.
Beholding a Brahmana child lying within her womb, that tiger among the
Bhrigus said unto his wife of celestial beauty these words: 'Thou hast
been deceived by the, mother, O blessed lady, in consequence of the
substitution of the sanctified morsels. Thy son will become a person of
cruel deeds and vindictive heart. Thy brother again (born of thy mother)
will be a Brahmana devoted to ascetic penances. Into the sanctified food
intended for thee had been placed the seed of the supreme and universal
Brahma, while into that intended for thy mother had been placed the sum
total of Kshatriya energy. In consequence, however, of the substitution
of the two portions, O blessed lady, that which had been intended will
not happen. Thy mother will obtain a Brahmana child while thou wilt
obtain a son that will become a Kshatriya.' Thus addressed by her lord,
the highly blessed Satyavati prostrated herself and placing her head at
his feet, trembling, said, 'It behoveth thee not, O holy one, to speak
such words unto me, viz., 'Thou shalt obtain a wretch among Brahmanas
(for thy son).'

"Richika said, 'This was not intended by me, O blessed lady, in respect
of thee. A son of fierce deeds has been conceived by thee simply in
consequence of the substitution of the sanctified morsels.'

"Satyavati replied saying, 'If thou wishest, O sage, thou canst create
other worlds, what need then be said of a child? It behoveth thee, O
puissant one, to give me a son that shall be righteous and devoted to
peace.'

"Richika said, 'Never was falsehood spoken by me before, O blessed lady,
even in jest. What need then be said of (such a solemn occasion as)
preparing sanctified food with the aid of Vedic formulae after igniting
t. fire? It was ordained of yore by Destiny, O amiable one! I have
ascertained it all by my penances. All the descendants of thy father will
be possessed of Brahmanic virtues.'

"Satyavati said, 'O puissant one, let our grandson be such, but, O
foremost of ascetics, let me have a son of tranquil pursuits.'

"Richika said, 'O thou of the fairest complexion, there is no
distinction, I conceive, between a son and a grandson. It will be, O
amiable one, as thou sayest.'

"Vasudeva continued, 'Then Satyavati brought forth a son in Bhrigu's race
who was devoted to penances and characterised by tranquil pursuits, viz.,
Jamadagni of regulated vows. Kusika's son Gadhi begot a son named
Viswamitra. Possessed of every attribute of a Brahmana, that son (though
born in the Kshatriya order) was equal to a Brahmana. Richika (thus)
begot Jamadagni, that ocean of penances. Jamadagni begot a son of fierce
deeds. The foremost of men, that son mastered the sciences, including the
science of arms. Like unto a blazing fire, that son was Rama, the
exterminator of the Kshatriyas. Having gratified Mahadeva on the
mountains of Gandhamadana, he begged weapons of that great god,
especially the axe of fierce energy in his hands. In consequence of that
unrivalled axe of fiery splendour and irresistible sharpness, he became
unrivalled on earth. Meanwhile the mighty son of Kritavirya, viz., Arjuna
of the Kshatriya order and ruler of the Haihayas, endued with great
energy, highly virtuous in behaviour, and possessed of a thousand arms
through the grace of (the great Rishi) Dattatreya, having subjugated in
battle, by the might of his own arms, the whole earth with her mountains
and seven islands, became a very powerful emperor and (at last) gave away
the earth unto the Brahmanas in a horse-sacrifice. On a certain occasion,
solicited by the thirsty god of fire, O son of Kunti, the thousand-armed
monarch of great prowess gave alms unto that deity. Springing from the
point of his shafts, the god of fire, possessed of great energy, desirous
of consuming (what was offered), burnt villages and towns and kingdoms
and hamlets of cowherds. Through the prowess of that foremost of men,
viz., Kritavirya of great energy, the god of fire burnt mountains and
great forests. Assisted by the king of the Haihayas, the god of fire,
caused by the wind to blaze forth with energy consumed the uninhabited
but delightful retreat of the high-souled Apava. Possessed of great
energy, Apava, O mighty-armed king, seeing his retreat consumed by the
powerful Kshatriya, cursed that monarch in wrath, saying, 'Since, O
Arjuna, without excepting these my specious woods, thou hast burnt them,
therefore, Rama (of Bhrigu's race) will lop off thy (thousand) arm. The
mighty Arjuna, however, of great prowess, always devoted to peace, ever
regardful of Brahmanas and disposed to grant protection (unto all class),
and charitable and brave, O Bharata, did not think of that curse
denounced on him by that high-souled Rishis. His powerful sons, always
haughty and cruel, in consequence of that course, became the indirect
cause of his death. The princes, O bull of Bharata's race, seize and
brought away the calf of Jamadagni's homa cow, without the knowledge of
Kritavirya, the ruler of the Haihayas. For this reason a dispute took
place between the high-souled Jamadagni (and the Haihayas). The puissant
Rama, the son of Jamadagni, filled with wrath, lopped off the arms of
Arjuna and brought back, O monarch, his sire's calf which was wandering
within the inner enclosures of the king's palace. Then the foolish son of
Arjuna, repairing together to the retreat of the high-souled Jamadagni,
felled with the points of their lances, O king, the head of the Rishi
from off his trunk while the celebrated Rama was out for fetching sacred
fuel and grass. Inflamed with wrath at the death of his father and
inspired with vengeance, Rama vowed to free the earth of Kshatriyas and
took up arms. Then that tiger among the Bhrigus, possessed of great
energy, putting forth his prowess, speedily slaughtered all the sons and
grandsons of Kritavirya. Slaughtering thousands of Haihayas in rage, the
descendent of Bhrigu, O king, made the earth miry with blood. Possessed
of great energy, he quickly reft the earth of all Kshatriyas. Filled then
with compassion, he retired into the woods. Afterwards, when some
thousands of years had passed away, the puissant Rama, who was wrathful
by nature, had imputations cast upon him (of cowardice). The grandson of
Viswamitra and son of Raivya, possessed of great ascetic merit, named
Paravasu, O monarch, began to cast imputations on Rama in public, saying,
'O Rama, were not those righteous men, viz., Pratardana and others, who
were assembled at a sacrifice at the time of Yayati's fall, Kshatriyas by
birth? Thou art not of true vows, O Rama! Thine is an empty boast among
people. Through fear of Kshatriya heroes thou hast betaken thyself to the
mountains. The descendant of Bhrigu, hearing these words of Paravasu,
once more took up arms and once more strewed the earth with hundreds of
Kshatriya bodies. Those Kshatriyas, however, O king, counting by
hundreds, that were spared by Rama, multiplied (in time) and became
mighty monarchs on earth. Rama once more slaughtered them quickly, not
sparing the very children, O king! Indeed, the earth became once more
strewn with the bodies of Kshatriya children of premature birth. As soon
as Kshatriya children were born, Rama slaughtered them. Some Kshatriya
ladies, however, succeeded in protecting their children (from Rama's
wrath). Having made the earth destitute of Kshatriyas for thrice seven
times, the puissant Bhargava, at the completion of a horse-sacrifice,
gave away the earth as sacrificial present unto Kasyapa. For preserving
the remnant of the Kshatriyas, Kasyapa, O king, pointing with his hand
that still held the sacrificial ladle, said these words, O great sage,
repair to the shores of the southern ocean. It behoveth thee not, O Rama,
to reside within (what is) my dominion.' At these words, Ocean suddenly
created for Jamadagni's son, on his other shore, a region called
Surparaka. Kasyapa also, O monarch, having accepted the earth in gift,
and made a present of it unto the Brahmanas, entered the great forest.
Then Sudras and Vaisyas, acting most wilfully, began to unite themselves,
O bull of Bharata's race, with the wives of Brahmanas. When anarchy sets
in on earth, the weak are oppressed by the strong, and no man is master
of his own property. Unprotected duly by Kshatriyas observant of virtue,
and oppressed by the wicked in consequence of that disorder, the earth
quickly sank to the lowest depths. Beholding the earth sinking from fear,
the high-souled Kasyapa held her on his lap; and since the great Rishi
held her on his lap (uru) therefore is the earth known by the name of
Urvi. The goddess earth, for protection's sake, gratified Kasyapa and
begged of him a king.

"The Earth said, 'There are, O, regenerate one, some foremost of
Kshatriyas concealed by me among women. They were born in the race of
Haihayas. Let them, O sage, protect me. There is another person of Puru's
race, viz., Viduratha's son, O puissant one, who has been brought up
among bears in the Rikshavat mountains. Another, viz., the son of
Saudasa, has been protected, through compassion, by Parasara of
immeasurable energy and ever engaged in sacrifices. Though born in one of
the regenerate orders, yet like a Sudra he does everything for that Rishi
and has, therefore, been named Sarvakarman (servant of all work). Sivi's
son of great energy, viz., Gopati by name, has been brought up in the
forest among kine. Let him, O sage, protect me. Pratardana's son, named
Vatsa of great might, has been brought up among calves in a cowpen. Let
that one of the royal order protect me. Dadhivahana's grandson and
Diviratha's son was concealed and protected on the banks of Ganga by the
sage Gautama. His name is Vrihadratha. Possessed of great energy and
adorned with numerous blessed qualities, that blessed prince has been
protected by wolves and the mountains of Gridhrakuta. Many Kshatriyas
belonging to the race of Maratta have been protected. Equal unto the lord
of Maruts in energy, they have been brought up by Ocean. These children
of the Kshatriya order have been heard of as existing in different
places. They are living among artisans and goldsmiths. If they protect me
I shall then stay unmoved. Their sires and grandsires have been slain for
my sake by Rama Of great prowess. It is my duty, O great sage, to see
that their funeral rites are duly performed. I do not desire that I
should be protected by my present rulers. Do thou, O sage, speedily make
such arrangements that I may exist (as before).'

"Vasudeva continued, 'The sage Kasyapa then, seeking out those Kshatriyas
of great energy whom the goddess had indicated, installed them duly as
kings (for protecting her). Those Kshatriya races that are now extent are
the progeny of those princes. That which thou hast questioned me, O son
of Panda, happened in days of yore even thus.'

"Vaisampayana continued, 'Conversing thus with Yudhishthira, that
foremost of righteous persons, the high-souled Yadava hero proceeded
quickly on that car, illumining all the points of the compass like the
divine Surya himself.'"



SECTION LI

"Vaisampayana said, 'King Yudhishthira, hearing of those feats of Rama,
became filled with wonder and said unto Janardana, O thou of Vrishni's
race, the prowess of the high-souled Rama, who in wrath had freed the
earth of Kshatriyas, was like that of Sakra himself. The scions of
Kshatriyas, troubled with the fear of Rama, were concealed (and brought
up) by kine, Ocean, leopards, bears and apes. Worthy of every praise is
this world of men and fortunate are they that reside in it where a feat,
that, was again so righteous, was accomplished by a. Brahmana.' After
this discourse was ended, those two illustrious persons, viz., Krishna of
unfading glory and Yudhishthira proceeded thither where the puissant son
of Ganga lay on his bed of arrows. They then beheld Bhishma stretched on
his arrowy bed and resembling in splendour the evening San covered with
his own rays. The Kuru hero was surrounded by many ascetics like he of a
hundred sacrifices by the deities of heaven. The spot on which he lay was
highly sacred, being situate on the banks of the river Oghavati.
Beholding him from a distance, Krishna and Dharma's royal son, and the
four Pandavas, and the other headed by Saradwat, alighted from their
vehicles and collecting their restless minds and concentrating all their
senses, approached the great Rishis. Saluting those foremost of Rishis
headed by Vyasa. Govinda and Satyaki and the others approached the son of
Ganga. Beholding Ganga's son of great ascetic merit, the Yadu and Kuru
princes, those foremost of men, took their seats, surrounding him. Seeing
Bhishma looking like a fire about to die out, Kesava with a rather
cheerless heart addressed him as follows.'

"Kesava said, 'Are thy perceptions now as clear as before? I hope thy
understanding, O foremost of eloquent men, is not clouded. I hope thy
limbs are not tortured by the pain arising from the wounds by shafts.
From mental grief also the body becomes weak. In consequences of the boon
granted to thee by thy sire, the righteous Santanu, thy death, O puissant
hero, depends on thy own will. I myself have not that merit in
consequence of which thou hast obtained this boon. The minutest pin
(inserted) within the body produces pain. What need then be said, O king,
of hundreds of arrows that have pierced thee? Surely, pain cannot be said
to afflict thee. Thou art competent, O Bharata, to instruct the very gods
regarding the origin and dissolution of living creatures. Possessed of
great knowledge, everything belonging to the Past, the Future, and the
Present, is well known to thee. The dissolution of created beings and the
reward of righteousness are well known to thee, O thou of great wisdom,
for thou art an ocean of virtue and duty. While living in the enjoyment
of swelling sovereignty, I beheld thee forgo female intercourse though
sound of limbs and perfectly hale and though surrounded by female
companions. Except Santanu's son Bhishma of great energy and firmly
devoted to righteousness, possessed of heroism and having virtue for the
only object of his pursuit, we have never heard of any other person in
the three worlds that could, by his ascetic power, though lying on a bed
of arrows and at the point of death, still have such a complete mastery
over death (as to keep it thus at bay). We have never heard of anybody
else that was so devoted to truth, to penances, to gifts, to the
performances of sacrifices, to the science of arms, to the Vedas, and to
the protection of persons soliciting protection, and that was so harmless
to all creatures, so pure in behaviour, so self-restrained, and so bent
upon the good of all creatures, and that was also so great a car-warrior
as thee. Without doubt, thou art competent to subjugate, on a single car,
the gods, Gandharvas, Asuras, Yakshas, and Rakshasas. O mighty-armed
Bhishma, thou art always spoken of by the Brahmanas as the ninth of the
Vasus. By thy virtues, however, thou hast surpassed them all and art
equal unto Vasava himself. I know, O best of persons, that thou art
celebrated for thy prowess, O foremost of beings, among even the very
gods. Among men on earth, O foremost of men, we have never seen nor heard
of any one possessed of such attributes as thee. O thou of the royal
order, thou surpassest the gods themselves in respect of every attribute.
By thy ascetic power thou canst create a universe of mobile and immobile
creatures. What need then be said of thy having acquired many blessed
regions by means of thy foremost of virtues? Dispel now the grief of the
eldest son of Panda who is burning with sorrow on account of the
slaughter of his kinsmen. All the duties that have been declared in
respect of the four orders about the four modes of life are well known to
thee. Everything again that is indicated in the four branches of
knowledge, in the four Hotras, O Bharata, as also those eternal duties
that are laid down in Yoga and Sankhya philosophy, the duties too of the
four orders and these duties that are not inconsistent with their
declared practices,--all these, along with their interpretations, O son
of Ganga, are known to thee. The duties that have been laid down for
those sprang from an intermixture of the four orders and those laid down
for particular countries and tribes and families, and those declared by
the Vedas and by men of wisdom, are all well known to thee. The subjects
of histories and the Puranas are all known to thee. All the scriptures
treating of duty and practice dwell in thy mind. Save thee, O bull among
men, there is no other person that can remove the doubts that may arise
in respect of those subjects of knowledge that are studied in the world.
With the aid of thy intelligence, do thou, O prince of men, drive the
sorrow felt by the son of Pandu. Persons possessed of so great and such
varied knowledge live only for comforting men whose minds have been
stupefied.'

"Vaisampayana said, 'Hearing those words of Vasudeva of great
intelligence, Bhishma, raising his head a little, said these words with
joined hands.'

"Bhishma said, 'Salutations to thee, O divine Krishna! Thou art the
origin and thou art the dissolution of all the worlds. Thou art the
Creator and thou art the Destroyer. Thou, O Hrishikesa, art incapable of
being vanquished by any one. The universe is the handiwork. Thou art the
soul of the universe and the universe hath sprung from thee. Salutations
to thee! Thou art the end of all created things. Thou art above the five
elements. Salutations to thee that art the three worlds and that art
again above the three worlds. O lord of Yogins, salutations to thee that
art the refuge of everything. O foremost of beings, those words which
thou hast said regarding me have enabled me to behold thy divine
attributes as manifest in the three worlds. (In consequence of that
kindness), O Govinda, I also behold thy eternal form. Thou standest
shutting up the seven paths of the Wind possessed of immeasurable energy.
The firmament is occupied by thy head, and the earth by thy feet. The
points of the compass are thy two arms, and the Sun is thy eye, and Sakra
constitutes thy prowess. O thou of unfading glory, thy Person, attired in
yellow robes that resemble the hue of the Atasi flower, seem to us to be
like a cloud charged with flashing of lightning. Think of that, O best of
gods, which would be good, O thou of lotus eyes, for my humble self, that
am devoted to thee, that seek thy protection, and that am desirous of
obtaining a blissful end.'

Copyright (c) 2007. bestextbooks.com. All rights reserved.

Various - "Punch, or the London Charivari, Vol. 103, October 1, 1892"

Various - "Punch, or the London Charivari, Vol. 103, November 12, 1892"

Ivan Turgenev - "A Reckless Character"

Various - "Punch, or the London Charivari, Vol. 102, June 25, 1892"

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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