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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




"Sanjaya continued, 'Hearing these words of Duryodhana, Shalya, became
filled with rage. Contracting his brow into three lines, and waving his
arms repeatedly, and rolling his large eyes red in wrath, that warrior of
massive arms proud of his lineage and wealth and knowledge and strength,
said these words:

"'Shalya said "Thou insultest me, O son of Gandhari, or without doubt
suspectest me, since thou solicitest me, without hesitation, saying, 'Act
thou as a driver.' Regarding Karna to be superior to ourselves, thou
applaudest him thus. I, however, do not regard the son of Radha as my
equal in battle. Assign to me a much greater share, O lord of Earth.
Destroying that in battle, I will return to the place I come from. Or, if
thou wishest, I will, O delighter of the Kurus, contend, single-handed,
with the enemy. While engaged in consuming the foe, behold thou my
prowess today. Brooding upon an insult, O thou of Kuru's race, a person
like ourselves never engageth in my task. Do not have thy doubts about
me. Never shouldst thou humiliate me in battle. Behold these two massive
arms of mine, strong as the thunder. Behold also my excellent bow, and
these shafts that resemble snakes of virulent poison. Behold my car, unto
which are yoked excellent steeds endued with the speed of the wind.
Behold also, O son of Gandhari, my mace decked with gold and twined with
hempen chords. Filled with wrath, I can split the very Earth, scatter the
mountains, and dry up the oceans, with my own energy, O king. Knowing me,
O monarch, to be so capable, of afflicting the foe, why dost thou appoint
me to the office of driver in battle for such a low-born person as
Adhiratha's son? It behoveth thee not, O king of kings, to set me to such
mean tasks! Being so superior, I cannot make up my mind to obey the
commands of a sinful person. He that causeth a superior person arrived of
his own will and obedient from love, to yield to a sinful wight,
certainly incurreth the sin of confusing the superior with the inferior.
Brahman created the brahmanas from his mouth, and the kshatriyas from his
arms. He created the Vaishyas from his thighs and the Shudras from his
feet. In consequence of the intermixture of those four orders, O Bharata,
from those four have sprung particular classes, viz., those born of men
of superior classes wedding women of classes inferior to themselves, and
vice versa. The kshatriyas have been described to be protectors (of the
other classes) acquirers of wealth and givers of the same. The brahmanas
have been established on the Earth for the sake of favouring its people
by assisting at sacrifices, by teaching and acceptance of pure gifts.
Agriculture and tending of cattle and gift are the occupations of the
Vaishyas according to the scriptures. Shudras have been ordained to be
the servants of the brahmanas, the kshatriyas, and the vaishyas.
Similarly, the Sutas are the servants of kshatriyas, and not latter the
servants of the former. Listen to these my words, O sinless one. As
regards myself, I am one whose coronal locks have undergone the sacred
bath. I am born in a race of royal sages. I am reckoned a great
car-warrior. I deserve the worship and the praises that bards and
eulogists render and sing. Being all this, O slayer of hostile troops, I
cannot go to the extent of acting as the driver of the Suta's son in
battle. I will never fight, undergoing an act of humiliation. I ask thy
permission, O son of Gandhari, for returning home."

"Sanjaya continued, 'Having said these words that tiger among men and
ornament of assemblies, viz., Shalya, filled with rage stood up quickly
and endeavoured to get away from that concourse of kings. Thy son,
however, from affection and great regard, held the king, and addressed
him in these sweet and conciliatory words, that were capable of
accomplishing every object, "Without doubt, O Shalya, it is even so as
thou hast said. But I have a certain purpose in view. Listen to it, O
ruler of men, Karna is not superior to thee, nor do I suspect thee, O
king. The royal chief of the Madras will never do that which is false.
Those foremost of men that were thy ancestors always told the truth. I
think it is for this that thou art called Artayani (the descendant of
those that had truth for their refuge). And since, O giver of honours,
thou art like a barbed arrow to thy foes, therefore art thou called by
the name of Shalya on earth. O thou that makest large present (to
brahmanas) at sacrifices, do thou accomplish all that which, O virtuous
one, thou hadst previously said thou wouldst accomplish. Neither the son
of Radha nor myself am superior to thee in valour that I would select
thee as the driver of those foremost of steeds (that are yoked unto
Karna's car). As, however, O sire, Karna is superior to Dhananjaya in
regard to many qualities, even so doth the world regard thee to be
superior to Vasudeva. Karna is certainly superior to Partha in the matter
of weapons, O bull among men. Thou too art superior to Krishna in
knowledge of steeds and might. Without doubt O ruler of the Madras, thy
knowledge of horse is double that which the high-souled Vasudeva hath."

"'Shalya said, "Since, O son of Gandhari, thou describest me, O thou of
Kuru's race, in the midst of all these troops, to be superior to Devaki's
son, I am gratified with thee. I will become the driver of Radha's son of
great fame while he will be engaged in battle with the foremost one of
Pandu's sons, as thou solicitest me. Let this, however, O hero, be my
understanding with Vikartana's son that I will in his presence utter
whatever speeches I desire.'"

"Sanjaya continued, 'O king, thy son, with Karna then, O Bharata,
answered the prince of the Madras, O best of Bharata's race, saying, "So
be it."'"



33

"'Duryodhana said, "Listen, once more, O ruler of the Madras, to what I
will say unto thee, about what happened, O lord, in the battle between
the gods and the Asuras in days of yore. The great rishi Markandeya
narrated it to my sire. I will now recite it without leaving out
anything, O best of royal sages. Listen to that account confidingly and
without mistrusting it at all. Between the gods and the Asuras, each
desirous of vanquishing the other, there happened a great battle, O king,
which had Taraka for its evil (root). It hath been heard by us that the
Daityas were defeated by the gods. Upon the defeat of the Daityas, the
three sons of Taraka, named Tarakaksha, Kamalaksha and Vidyunmalin, O
king, practising the austerest penances, lived in the observance of high
vows. By those penances they emaciated their bodies, O scorcher of foes.
In consequence of their self-restraint, their penances, their vows and
contemplation, the boongiving Grandsire became gratified with them and
gave them boons. Unitedly they solicited the Grandsire of all the worlds,
O king, for the boon of immunity from death at the hands of all Creatures
of all times. The divine Lord and Master of all the worlds said unto
them, 'There is nothing like immunity from death at the hands of all
creatures. Therefore, ye Asuras, abstain from such a prayer. Solicit some
other boon that may seem desirable to you.' When all of them, O king,
having settled it amongst themselves after long and repeated conferences,
bowed to the great Master of all the worlds and said these words, 'O god,
O Grandsire, give us this boon. Residing in three cities, we will rove
over this Earth, with thy grace ever before us. After a 1,000 years then,
we will come together, and our three cities also, O sinless one, will
become united into one. That foremost one amongst the gods who will, with
one shaft, pierce those three cities united into one, will, O lord, be
the cause of our destruction.' Saying unto them, 'Let it be so,' that god
ascended to heaven. Those Asuras then, filled with joy at having obtained
those boons and having settled it among themselves about the construction
of the three cities, selected for the purpose the great Asura Maya, the
celestial artificer, knowing no fatigue or decay, and worshipped by all
the daityas and danavas. Then Maya, of great intelligence, by the aid of
his own ascetic merit, constructed three cities, one of which was of
gold, another of silver, and the third of black iron. The golden city was
set in heaven, the silver city in the welkin, and the iron city was set
on the Earth, all in such a way as to revolve in a circle, O lord of
Earth. Each of those cities measured a hundred yojanas in breadth and a
hundred in length. And they consisted of houses and mansions and lofty
walls and porches. And though teeming with lordly palaces close to each
other, yet the streets were wide and spacious. And they were adorned with
diverse mansions and gate-ways. Each of those cities, again, O monarch,
had a separate king. The beautiful city of gold belonged to the
illustrious Tarakaksha: the silver city to Kamalaksha, and the iron one
to Vidyunmalin. Those three Daitya kings, soon assailing the three worlds
with their energy, continued to dwell and reign, and began to say, 'Who
is he called the Creator?' Unto those foremost of Danavas having no
heroes equal to them, came from every side millions upon millions, of
proud and flesh-eating Danavas who had before been defeated by the
celestials, and who now settled in the three cities, desirous of great
prosperity. Unto all of them thus united, Maya became the supplier of
every thing they wanted. Relying upon him, all of them resided there, in
perfect fearlessness. Whoever amongst those residing in the triple city
wished for any object in his heart had his wish fulfilled by Maya aided
by the latter's powers of illusion. Tarakaksha had a heroic and mighty
son named Hari. He underwent the austerest of penances, upon which the
Grandsire became gratified with him. When the god was gratified, Hari
solicited a boon of him, saying, 'Let a lake start into existence in our
city, such that persons, slain by means of weapons, may, when thrown into
it, come out with life, and with redoubled strength.' Obtaining this
boon, the heroic Hari, son of Tarakaksha, created a lake, O lord, in his
city, that was capable of reviving the dead. In whatever form and
whatever guise a Daitya might have been slain, if thrown into that lake,
he was restored to life, in the self-same form and guise. Obtaining alive
the slain among them, the Daityas began to afflict the three worlds.
Crowned with success by means of austere penances, those enhancers of the
fears of the gods sustained, O king, no diminution in battle. Stupefied
then by covetousness and folly, and deprived of their senses, all of them
began to shamelessly exterminate the cities and towns established all
over the universe. Filled with pride at the boons they had received, and
driving before them, at all times and from all places, the gods with
their attendants, they roamed at will over celestial forests and other
realms dear to the denizens of heaven and the delightful and sacred
asylums of rishis. And the wicked Danavas ceased to show any respect for
anybody. While the worlds were thus afflicted, Sakra, surrounded by the
Maruts, battled against the three cities by hurling his thunder upon them
from every side. When, however, Purandra failed to pierce those cities
made impenetrable, O king, by the Creator with his boons, the chief of
celestials, filled with fear, and leaving those cities, repaired with
those very gods to that chastiser of foes, viz., the Grandsire, for
representing unto him the oppressions committed by the Asuras.
Representing everything and bowing with their heads unto him, they asked
the divine Grandsire the means by which the triple city could be
destroyed. The illustrious Deity, hearing the words of Indra, told the
gods, 'He that is an offender against you offends against me also. The
Asuras are all of wicked souls and always hate the gods. They that give
pain to you always offend against me. I am impartial to all creatures.
There is no doubt in this. For all that, however, they that are
unrighteous should be slain. This is my fixed vow. Those three forts are
to be pierced with one shaft. By no other means can their destruction be
effected. None else, save Sthanu, is competent to pierce them with one
shaft. Ye Adityas, select Sthanu, otherwise called Ishana and Jishnu, who
is never fatigued with work, as your warrior. It is he that will destroy
those asuras.' Hearing these words of his, the gods with Sakra at their
head, making Brahman take their lead, sought the protection of the Deity
having the bull for his mark. Those righteous ones accompanied by rishis
devoted to the severest penances and uttering the eternal words of the
Vedas, sought Bhava with their whole soul. And they praised, O king, in
the high words of the Vedas, that dispeller of fears in all situations of
fear that Universal Soul, that Supreme Soul, that One by whom All this is
pervaded with his Soul. Then the gods who, by special penances, had
learnt to still all the functions of his Soul and to withdraw Soul from
Matter,--they who had their soul always under control--beheld him, called
Ishana,--that lord of Uma, that mass of energy, that is, who hath no
equal in the universe, that source (of everything), that sinless Self.
Though that Deity is one they had imagined him to be of various forms.
Beholding in that high-souled one those diverse forms that each had
individually conceived in own heart, all of them became filled with
wonder. Beholding that Unborn one, that Lord of the universe, to be the
embodiment of all creatures, the gods and the regenerate Rishis, all
touched the Earth with their heads. Saluting them with the word 'Welcome'
and raising them from their bent attitudes, the illustrious Sankara
addressed them smilingly, saying, 'Tell us the object of your visit.'
Commanded by the Three-eyed god, their hearts became easy. They then said
these words unto him, 'Our repeated salutations to thee, O Lord.
Salutations to thee that art the source of all the gods, to thee that art
armed with the bow, to thee that art full of wrath. Salutations to thee
that hadst destroyed the sacrifice of that lord of creatures (viz.,
Daksha) to thee that art adored by all the lords of creatures.
Salutations to thee that art always praised, to thee that deservest to be
praised, to thee that art Death's self. Salutations to thee that art red,
to thee that art fierce, to thee that art blue-throated, to thee that art
armed with the trident, to thee that art incapable of being baffled, to
thee that hast eyes as beautiful as those of the gazelle, to thee that
fightest with the foremost of weapons, to thee that deservest all praise,
to thee that art pure, to thee that art destruction's self, to thee that
art the destroyer; to thee that art irresistible, to thee that art
Brahman, to thee that leadest the life of a brahmacari; to thee that art
Ishana; to thee that art immeasurable, to thee that art the great
controller, to thee that art robed in tatters; to thee that art ever
engaged in penances, to thee that art tawny, to thee that art observant
of vows, to thee that art robed in animal skins; to thee that art the
sire of Kumara, to thee that art three-eyed, to thee that art armed with
the foremost of weapons, to thee that destroyest the afflictions of all
that seek thy shelter, to thee that destroyest all haters of brahmanas,
to thee that art the lord of all trees, the lord of all men, the lord of
all kine, and ever the lord of sacrifices. Salutations to thee that art
always at the head of troops, to thee that art three-eyed, to thee that
art endued with fierce energy. We devote ourselves to thee in thought,
word and deed. Be gracious unto us.' Gratified with these adorations, the
holy one, saluting them with the word 'Welcome' said unto them, 'Let your
fears be dispelled. Say, what we are to do for you?'"'"



34

"'Duryodhana said, "After the fears of those throngs of the pitris, the
gods, and the Rishis had thus been dispelled by that high-souled Deity,
Brahman then offered his adorations, unto Sankara, and said these words
for the benefit of the universe, 'Through thy favour, O Lord of all, the
Lordship of all creatures is mine. Occupying that rank, I have given a
great boon to the Danavas. It behoveth none else, save thee, O Lord of
the Past and the Future, to destroy those wicked wights that show no
regard for any one. Thou O god, art the only person competent to slay the
foes of these denizens of heaven that have sought thy protection and that
solicit thee. O lord of all the gods, show favour to these. Slay the
Danavas, O wielder of the trident. O giver of honours, let the universe,
through thy grace, obtain happiness. O Lord of all the worlds, thou art
the one whose shelter should be sought. We all seek thy shelter.'

"'"Sthanu said, 'All your foes should be slain. But, I shall not however,
slay them single-handed. The enemies of the gods are possessed of might.
Therefore, all of you, united together, consume those enemies of yours in
battle, with half my might. Union is great strength.'

"'"The gods said, 'Theirs (Danavas') is twice the energy and might of
ourselves, we think, for we have already seen their energy and might.'

"'"The holy one said, 'Those sinful wights that have offended against ye
should be slain. With half of my energy and might, slay all those enemies
of yours.'

"'"The gods said, 'We will not be able, O Maheswara, to bear half of thy
energy. With, on the other hand, half of our united might, do thou slay
those foes.'

"'"The holy one said, 'If, indeed, ye have not the ability to bear half
of my might, then, endued with half of your united energy, I will slay
them.'

"'Duryodhana continued, "The celestials then, addressing the god of gods,
said 'So be it' O best of kings. Taking half of their energies from all
of them, he became superior in might. Indeed, in might that god became
superior to all in the universe. From that time Sankara came to be called
Mahadeva. And Mahadeva then said, 'Armed with bow and shaft, I will, from
my car, slay in battle those foes of yours, ye denizens of heaven.
Therefore, ye gods, see now to my car and bow and shaft so that I may,
this very day, throw the Asuras down on the Earth.'

"'"The gods said, 'Gathering all forms that may be found in the three
worlds and taking portions of each, we will each, O Lord of the gods,
construct a car of great energy for thee. It will be a large car, the
handiwork of Viswakarman, designed with intelligence.' Saying this, those
tigers among the gods began the construction of that car. And they made
Vishnu and Soma and Hutasana the arrow for Sankara's use. Agni became the
staff, and Soma became the head, and Vishnu the point, O king, of that
foremost of arrows. The goddess Earth, with her large cities and towns,
her mountains and forests and islands, that home of diverse creatures,
was made the car. The Mandara mountain was made its axle; and the great
river Ganga was made its Jangha; and the points of the compass, cardinal
and subsidiary became the ornaments of the car. The constellations became
its shaft; the Krita age became its yoke; and that best of Snakes, viz.,
Vasuki, became the Kuvara of that car. Himavat and Vindhya mountains
became its Apaskara and Adhishthana; and the Udaya and the Asta mountains
were made the wheels of that car by those foremost ones among the gods.
They made the excellent Ocean, that abode of the Danavas its other axle.
The seven Rishis became the protectors of the wheels of that car. Ganga
and Sarasvati and Sindhu and the Sky became its Dhura; all the other
rivers and all the waters became the chords for binding the several limbs
of that car. Day and Night and the other divisions of time such as Kalas
and Kasthas, and the Seasons became its Amukarsha. The blazing planets
and the stars became its wooden fence; Religion, Profit, and Pleasure,
united together, became its Trivenu. The herbs and the creepers, decked
with flowers and fruits, became its bells. Making the Sun and the Moon
equal, these were made the (other two) wheels of that foremost of cars.
Day and Night were made its auspicious wings on the right and left. The
ten foremost of snakes having Dhritarashtra for their first, all
exceedingly strong, formed the (other) shaft of that car. The Sky was
made its (other) yoke, and the clouds called Samvartaka and Valahaka were
the leathern strings of the yoke. The two Twilights and Dhritri and Medha
and Sthiti and Sannati, and the firmament bespangled with planets and
stars, were made the skins for covering that car. Those Regents of the
world, viz., the Lords of the gods, of the waters, of the dead, and of
treasures, were made the steeds of that car. Kalaprishtha, and Nahusha,
and Karkotaka, and Dhananjaya and the other snakes became the chords for
binding the manes of the steeds. The cardinal and the subsidiary
directions became the reins of the steeds of that car. The Vedic sound
Vashat became the goad, and Gayatri became the string attached to that
goad. The four auspicious days were made the traces of the steeds, and
the pitris presiding over them were made the hooks and pins. Action and
truth and ascetic penances and profit were made the chords of that car.
The Mind became the ground upon which that car stood, and Speech the
tracks upon which it was to proceed. Beautiful banners of various hues
waved in the air. With lightning and Indra's bow attached to it, that
blazing car gave fierce light. That space of time which, on a former
occasion, had, in the Sacrifice of the high-souled Ishana, been fixed as
a Year, became the bow, and the goddess Savitri became the loud-sounding
bow-string. A celestial coat of mail was made, decked with costly gems,
and impenetrable and effulgent, sprung from the wheel of Time. That
golden mountain, viz., the beautiful Meru, became the flagstaff, and the
clouds decked with flashes of lightning became its banners. Thus
equipped, that car shone brilliantly like a blazing fire in the midst of
the priests officiating at a sacrifice. Beholding that car properly
equipped, the gods became filled with wonder. Seeing the energies of the
entire universe united together in one place, O sire, the gods wondered,
and at last represented unto that illustrious Deity that the car was
ready. After, O monarch, that best of cars had thus been constructed by
the gods, O tiger among men, for grinding their foes, Sankara placed upon
it his own celestial weapons. Making the sky its flagstaff, he placed
upon it his bovine bull. The Brahmana's rod, the rod of Death, Rudra's
rod, and Fever became the protectors of the sides of that car and stood
with faces turned towards all sides. Atharvan and Angirasa became the
protectors of the car-wheels of that illustrious warrior. The Rigveda,
the Samaveda, and the Puranas stood in advance of that car. The histories
and the Yajurveda became the protectors of the rear. All sacred Speeches
and all the Sciences stood around it, and all hymns, O monarch, and the
Vedic sound of Vashat also. And the syllable Om, O king, standing in the
van of that car, made it exceedingly beautiful. Having made the Year
adorned with the six seasons his bow, he made his own shadow the
irrefragable string of that bow in that battle. The illustrious Rudra is
Death's self. The Year became his bow; Kala Ratri the Death-night
therefore, which is Rudra's shadow, became the indestructible string of
that bow. Vishnu and Agni and Soma became (as already said) the arrow.
The universe is said to consist of Agni and Soma. The universe is
similarly said to consist of Vishnu. Vishnu is, again, the Soul of the
holy Bhava of immeasurable energy. For this the touch of that bow-string
became unbearable to the Asuras. And the lord Sankara cast on that arrow
his own irresistible and fierce wrath, the unbearable fire of anger,
viz., that which was born of wrath of Bhrigu and Angirasa. Then He called
Nila Rohita (Blue and Red or smoke)--that terrible deity robed in
skins,--looking like 10,000 Suns, and shrouded by the fire of
superabundant Energy, blazed up with splendour. That discomfiter of even
him that is difficult of being discomfited, that victor, that slayer of
all haters of Brahma, called also Hara, that rescuer of the righteous and
destroyer of the unrighteous, viz., the illustrious Sthanu, accompanied
by many beings of terrible might and terrible forms that were endued with
the speed of the mind and capable of agitating and crushing all foes, as
if with all the fourteen faculties of the soul awake about him, looked
exceedingly resplendent. Having his limbs for their refuge, this entire
universe of mobile and immobile creatures that were present there, O
king, looked beautiful, presenting a highly wonderful appearance.
Beholding that car, duly equipped, he cased himself in mail and armed
himself with the bow, and took up that celestial shaft born of Soma and
Vishnu and Agni. The gods, O king, then commanded that foremost of
celestials, viz., Wind, to breathe after that puissant Deity all the
fragrance that he carries. Then Mahadeva, terrifying the very gods, and
making the very Earth tremble, ascended that car resolutely. Then the
great Rishis, the Gandharvas, those throngs of gods and those diverse
tribes of Apsaras began to praise that Lord of the gods while he was
about to ascend that car. Adored by the regenerate Rishis, and praised by
the eulogists and diverse tribes of dancing Apsaras well-versed in the
art of dancing, that boon-giving lord, armed with scimitar and arrow and
bow, looked very beautiful. Smiling, he then asked the gods, 'Who will
become my driver?' The gods answered him, saying, 'He whom thou wilt
appoint, will, O Lord of the gods, without doubt, become thy driver!'
Unto them the god replied, 'Reflecting yourselves, without delay make him
my driver who is superior to me!' Hearing these words uttered by that
high-souled Deity, the gods repaired unto the Grandsire and inclining him
to grace, said these words, 'We have accomplished everything, O holy one,
that thou hadst ordered us to do in the matter of afflicting the foes of
celestials. The Deity having the bull for his mark has been gratified
with us. A car hath been constructed by us, equipped with many wonderful
weapons. We do not, however, know who is to become the driver of that
foremost of cars. Therefore, let some foremost one among the gods be
appointed as the driver. O holy one, it behoveth thee to make true those
words that thou, O lord, hadst then said to us. Before this, O god, thou
hadst even said to us that thou wouldst do us good. It behoveth thee to
accomplish that promise. That irresistible and best of cars, that router
of our foes, hath been constructed out of the component parts of the
celestials. The Deity armed with Pinaka hath been made the warrior who is
to stand on it. Striking the Danavas with fear, he is prepared for
battle. The four Vedas have become the four foremost of steeds. With her
mountains, the Earth has become the car of that high-souled one. The
stars have become the adornments of that vehicle. (As already said) Hara
is the warrior. We do not, however, see who is to become the driver. A
driver should be sought for that car who is superior to all these. Equal
to thee in importance is that car, O god, and Hara is the warrior.
Armour, and weapons, and bow, these we have got already, O Grandsire.
Except thee, we do not behold any person that can make its driver. Thou
art endued with every accomplishment. Thou, O lord, art superior to all
the gods. Mounting upon that car with speed, hold the reins of those
foremost of steeds, for the victory of the celestials and the destruction
of their foes.' It has been heard by us that bowing with their heads unto
the Grandsire that Lord of the three worlds, the gods sought to gratify
him for inducing him to accept the drivership.

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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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