Monthly Archives: April 2020
After Death, Nothing Is… ~ Seneca
From the Trojan Chorus at the latter part of Act II
of Troas, translated by Jasper Heywood 1559
After Death nothing is, and nothing Death;
The utmost Limits of a Gasp of Breath.
Let the ambitious Zealot lay aside
His Hope of Heav’n; (whose Faith is but his Pride)
Let slavish Souls lay by their Fear,
Nor be concern’d which way, or where,
After this Life they shall be hurl’d:
Dead, we become the Lumber of the World;
And to that Mass of Matter shall be swept,
Where things destroy’d with things unborn are kept;
Devouring Time swallows us whole,
Impartial Death confounds Body and Soul.
For Hell, and the foul Fiend that rules
The everlasting fiery jails,
Devis’d by Rogues, dreaded by Fools,
With his grim griesly Dog that keeps the Door,
Are senseless Stories, idle Tales,
Dreams, whimsies, and no more.
I first heard this poem in High School. I immediately loved it. The imagery and the sound of it were great. The ideas were striking and disturbing and liberating. I knew nothing about it, really, and didn’t need to—it was exciting and worth memorizing to me.
John Heywood was a Catholic priest, a playwright and musician, and a counselor well-liked by Henry VIII. He was nearly executed for his part in the plot against Archbishop Cranmer, but apparently charmed his way to freedom, helped by Henry’s Catholic leanings despite his protestant decrees. He continued to serve as a royal servant to both the Catholic and Protestant regimes of Henry VIII, Edward VI, Mary I and Elizabeth I.
John Heywood had two children. His daughter, Elizabeth, was the mother of the famous poet John Donne. His son Jasper Heywood was also a poet, dramatist, writer, and translator.
Jasper Heywood translated from the Latin several plays of Seneca, including the play Troas, or Troy. The poem we are considering was taken from this play Troas, which he translated in 1559. Jasper’s translations of Seneca had profound influence on Ben Johnson, Shakespeare, and other Elizabethan writers.
The poem was published later with other poems in an anthology of John Wilmot Earl of Rochester in 1691, and is often erroneously attributed to him.
Seneca also called Seneca the Younger, was born about the time of Jesus’ birth in 3 BCE in Cordoba, Spain, and he moved to Rome as a child where he lived until 65 CE. He was a politician, a senator, and a counselor who had to deal with three very tempestuous Roman Emperors—Caligula, Claudius and Nero. During Nero’s reign he faced execution bravely, becoming a model of Roman stoicism.
He was a famous Stoic philosopher, a follower of the ancient Greek stoics, and a prolific writer, poet and dramatist. Many of his writings were so close to some of the moral teachings of Jesus—though it is fairly certain he was not familiar with Christianity or its precepts—that early church fathers considered him to be a pagan forerunner of Christ.
Roman religion was transactional, for the most part. The Gods did their jobs if their followers made the proper sacrifices and completed the required rituals. It was mostly about getting help in this life, and maintaining order in society. Romans celebrated their own gods and goddesses, their ancestors gods, and merged their local traditions with those of the ancient Greeks whom they admired. They accepted all the gods of the lands they captured and welcomed them into their own pantheon. The Jews and Christians were problematic because of their strict monotheism, which to the Roman mind was atheistic because they refused to recognize other gods than their own, which was bad for public order and created division where there should be cohesion.
There were also many mystery religions, cults of Isis, Orpheus, Mithras, and Bacchanal, which were tolerated, but of which the Romans were suspicious for their secretiveness and strange rites. These often were concerned with salvation and the afterlife and Christianity was often associated with these “strange” beliefs.
Seneca’s play Troas was focused on the aftermath of the Trojan War. It takes place outside the smoldering ruins of the city, while the air was still thick with smoke and the smell of death. The Trojan women are captured and waiting there, soon to be taken back to Greece by their captors as wives or slaves. The most prominent of these women is Hecuba, the Queen of Troy.
In Act I, Hecuba surrounded by her friends and family and a Chorus of Trojan Women, laments the deaths of her husband Priam the King of Troy, and her son the noble warrior Hector.
In Act II, Talthybius, a Greek herald appears. He announces that he has just seen the ghost of Achilles, the great Greek warrior who had killed Hector. Near the end of the war, Achilles had been murdered in ambush by Paris, the Trojan prince who had stolen Helen from the Greeks and thus started the ten year war. Achilles had fallen in love with Polyxena, the daughter of Priam and Hecuba, and secretly arranged to be married with her by her father Priam. This marriage could have ended the war. During the secret ceremony, Paris hid behind a bush and shot him in the heel with a poisoned arrow.
Now the ghost of Achilles had appeared to Talthybius and demanded that before the Greek ships could leave, Polyxena must be brought to his gravesite in wedding dress, and slain by Pyrrhus the son of Achilles as a sacrifice. Calchas, a seer who specialized in reading the entrails of fallen enemy warriors, demands that Hector’s young son, Astyanax, Hecuba’s grandson, be tossed from the towers of Troy and killed. These things are shocking to the Trojans, who feel they are bloody and unnecessary extensions of the war adding needless suffering after their complete defeat and surrender.
The Chorus of Trojan women, at the end of Act II denounce the Greek’s plan. They argue that there are no such things as ghosts, and that therefore Achilles could not have returned from the dead to demand anything. This poem from Jasper’s translation of the play is taken from a portion of the Trojan Chorus’s response.
It is best to imagine that it is being spoken aloud by a group of women in unison.
In the poem, both Time and Death are depictions of the old gods. Time is the Titan Cronus who swallowed his own children whole, and Death is Thanatos against whom none could stand.
The “foul fiend” that guards Hell is Hades, known by the Romans as Pluto. The grim, grisly dog that guards the door is Cerberus, the three-headed monster.
Hopefully, this background will help you to appreciate the awesomeness of this poem.
~ Whit “Pop” Haydn
Terence this is stupid stuff ~ A. E. Housman
A. E. Housman (1859–1936) A Shropshire Lad. 1896.
LXII. Terence, this is stupid stuff
‘TERENCE, this is stupid stuff:
You eat your victuals fast enough;
There can’t be much amiss, ’tis clear,
To see the rate you drink your beer.
But oh, good Lord, the verse you make, 5
It gives a chap the belly-ache.
The cow, the old cow, she is dead;
It sleeps well, the horned head:
We poor lads, ’tis our turn now
To hear such tunes as killed the cow. 10
Pretty friendship ’tis to rhyme
Your friends to death before their time
Moping melancholy mad:
Come, pipe a tune to dance to, lad.’
Why, if ’tis dancing you would be, 15
There’s brisker pipes than poetry.
Say, for what were hop-yards meant,
Or why was Burton built on Trent?
Oh many a peer of England brews
Livelier liquor than the Muse, 20
And malt does more than Milton can
To justify God’s ways to man.
Ale, man, ale’s the stuff to drink
For fellows whom it hurts to think:
Look into the pewter pot 25
To see the world as the world’s not.
And faith, ’tis pleasant till ’tis past:
The mischief is that ’twill not last.
Oh I have been to Ludlow fair
And left my necktie God knows where, 30
And carried half way home, or near,
Pints and quarts of Ludlow beer:
Then the world seemed none so bad,
And I myself a sterling lad;
And down in lovely muck I’ve lain, 35
Happy till I woke again.
Then I saw the morning sky:
Heigho, the tale was all a lie;
The world, it was the old world yet,
I was I, my things were wet, 40
And nothing now remained to do
But begin the game anew.
Therefore, since the world has still
Much good, but much less good than ill,
And while the sun and moon endure 45
Luck’s a chance, but trouble’s sure,
I’d face it as a wise man would,
And train for ill and not for good.
’Tis true, the stuff I bring for sale
Is not so brisk a brew as ale: 50
Out of a stem that scored the hand
I wrung it in a weary land.
But take it: if the smack is sour,
The better for the embittered hour;
It should do good to heart and head 55
When your soul is in my soul’s stead;
And I will friend you, if I may,
In the dark and cloudy day.
There was a king reigned in the East:
There, when kings will sit to feast, 60
They get their fill before they think
With poisoned meat and poisoned drink.
He gathered all that springs to birth
From the many-venomed earth;
First a little, thence to more, 65
He sampled all her killing store;
And easy, smiling, seasoned sound,
Sate the king when healths went round.
They put arsenic in his meat
And stared aghast to watch him eat; 70
They poured strychnine in his cup
And shook to see him drink it up:
They shook, they stared as white’s their shirt:
Them it was their poison hurt.
—I tell the tale that I heard told. 75
Mithridates, he died old.
[In Just-] ~ e e cummings
by e e cummings
[Buffalo Bill’s] ~ e e cummings
by e e cummings
God’s Grandeur ~ Gerard Manley Hopkins
by Gerard Manley Hopkins
The world is charged with the grandeur of God.
It will flame out, like shining from shook foil;
It gathers to a greatness, like the ooze of oil
Crushed. Why do men then now not reck his rod?
Generations have trod, have trod, have trod;
And all is seared with trade; bleared, smeared with toil;
And wears man’s smudge and shares man’s smell:
the soil Is bare now, nor can foot feel, being shod.
And for all this, nature is never spent;
There lives the dearest freshness deep down things;
And though the last lights off the black West went
Oh, morning, at the brown brink eastward, springs —
Because the Holy Ghost over the bent World broods
with warm breast and with ah! bright wings.
The Windhover ~ Gerard Manley Hopkins
by Gerard Manley Hopkins
To Christ our Lord
I caught this morning morning’s minion, king-
dom of daylight’s dauphin, dapple-dawn-drawn Falcon,
in his riding Of the rolling level underneath him steady air, and striding
High there, how he rung upon the rein of a wimpling wing
In his ecstasy! then off, off forth on swing, As a skate’s heel sweeps smooth on a bow-
bend: the hurl and gliding Rebuffed the big wind. My heart in hiding
Stirred for a bird, – the achieve of, the mastery of the thing!
Brute beauty and valour and act, oh, air, pride, plume, here
Buckle! AND the fire that breaks from thee then,
a billion Times told lovelier, more dangerous, O my chevalier!
No wonder of it: shéer plód makes plough down sillion
Shine, and blue-bleak embers, ah my dear,
Fall, gall themselves, and gash gold-vermilion.
Pied Beauty ~ Gerard Manley Hopkins
Pied Beauty by Gerard Manley Hopkins
Glory be to God for dappled things –
For skies of couple-colour as a brinded cow;
For rose-moles all in stipple upon trout that swim;
Fresh-firecoal chestnut-falls; finches’ wings;
Landscape plotted and pieced – fold, fallow, and plough;
And áll trádes, their gear and tackle and trim.
All things counter, original, spare, strange;
Whatever is fickle, freckled (who knows how?)
With swift, slow; sweet, sour; adazzle, dim;
He fathers-forth whose beauty is past change:
Spring and Fall ~ Gerard Manley Hopkins
Spring and Fall
by Gerard Manley Hopkins
to a young child
Márgarét, áre you gríeving
Over Goldengrove unleaving?
Leáves like the things of man, you
With your fresh thoughts care for, can you?
Ah! ás the heart grows older
It will come to such sights colder
By and by, nor spare a sigh
Though worlds of wanwood leafmeal lie;
And yet you wíll weep and know why.
Now no matter, child, the name:
Sórrow’s spríngs áre the same.
Nor mouth had, no nor mind, expressed
What heart heard of, ghost guessed:
It ís the blight man was born for,
It is Margaret you mourn for.
Thou Art Indeed Just, Lord ~ G M Hopkins
Thou Art Indeed Just, Lord
By Gerard Manley Hopkins
Justus quidem tu es, Domine, si disputem tecum; verumtamen
justa loquar ad te: Quare via impiorum prosperatur? &c.
Thou art indeed just, Lord, if I contend
With thee; but, sir, so what I plead is just.
Why do sinners’ ways prosper? and why must
Disappointment all I endeavour end?
Wert thou my enemy, O thou my friend,
How wouldst thou worse, I wonder, than thou dost
Defeat, thwart me? Oh, the sots and thralls of lust
Do in spare hours more thrive than I that spend,
Sir, life upon thy cause. See, banks and brakes
Now, leavèd how thick! lacèd they are again
With fretty chervil, look, and fresh wind shakes
Them; birds build – but not I build; no, but strain,
Time’s eunuch, and not breed one work that wakes.
Mine, O thou lord of life, send my roots rain.