Tolkien reads his poem, “Namárië”.
Ai! laurië lantar lassi súrinen,
yéni únótimë ve rámar aldaron!
Yéni ve lintë yuldar avánier
mi oromardi lissë-miruvóreva
Andúnë pella, Vardo tellumar
nu luini yassen tintilar i eleni
ómaryo airetári-lírinen.Sí man i yulma nin enquantuva?
An sí Tintallë Varda Oiolossëo
ve fanyar máryat Elentári ortanë
ar ilyë tier undulávë lumbulë;
ar sindanóriello caita mornië
i falmalinnar imbë met,
ar hísië untúpa Calaciryo míri oialë.
Sí vanwa ná, Rómello vanwa, Valimar!Namárië! Nai hiruvalyë Valimar.
Nai elyë hiruva. Namárië!Ah! like gold fall the leaves in the wind,
long years numberless as the wings of trees!
The long years have passed like swift draughts
of the sweet mead in lofty halls
beyond the West, beneath the blue vaults of Varda
wherein the stars tremble
in the song of her voice, holy and queenly.Who now shall refill the cup for me?
For now the Kindler, Varda, the Queen of the Stars,
from Mount Everwhite has uplifted her hands like clouds,
and all paths are drowned deep in shadow;
and out of a grey country darkness lies
on the foaming waves between us,
and mist covers the jewels of Calacirya for ever.
Now lost, lost to those from the East is Valimar!Farewell! Maybe thou shalt find Valimar.
Maybe even thou shalt find it. Farewell!This is truly amazing. To hear Elvish the way it was supposed to be spoken. Absolutely beautiful.
Tag: poetry
What would the world be, once bereft
Of wet and wildness? Let them be left,
O let them be left, wildness and wet,
Long live the weeds and the wilderness yet.
– Gerard Manley Hopkins, Inversnaid
Medieval Irish Literature: The Táin – Fedelm, The Woman Poet of Connacht.
Dia duit, a cairde,
I would like to share you all a story from Ireland, passed down to us from within the Táin. It is not a story in its own right, but it is a short tale of a girl named Fedelm. I tell of her story with more attention than there was meant to be, but you will all find delight in it nonetheless. Although a minor character within the Táin, she tells of the doom that lies ahead for a great army ready to march. Here is her tale:
The charioteer turned the chariot around and made to set off. But they saw a young grown girl in front of them. She had yellow hair. She wore a speckled cloak fastened around her with a gold pin, a red-embroidered hooded tunic and sandals with gold clasps. Her brow was broad, her jaw narrow, her two eyebrows pitch black, with delicate dark lashes casting shadows half down her cheeks. You would think her lips were inset with Parthian scarlet. Her teeth were like an array of jewels between the lips. She had hair in three tresses: two wound upward on her head and the third hanging down her back, brushing her calves. She held a light gold weaving-rod in her hand, with gold inlay. Her eyes had triple irises. Two black horses drew her chariot, and she was armed.
“What is your name?” Medb said to the girl.
“I am Fedelm, and I am a woman poet of Connacht.”
“Where have you come from?” Medb said.
“From learning verse and vision in Alba (Scotland),” the girl said.
“Have you the imbas forasnai, the Light of Foresight?” Medb said.
“Yes I have,” the girl said.
“Then look for me and see what will become of my army.”
So the girl looked.
Medb said, “Fedelm, prophetess; how sees thou the host?”
Fedelm said in reply:
“I see it crimson, I see it red.”
“It can’t be true,” Medb said. “Conchobor is suffering his pangs in Emain with all the rest of the Ulster warriors. My messengers have come from there and told me. Fedelm, prophetess; how sees thou our host?” Medb said.
“I see it crimson, I see it red,” said the girl.
“That is false,” Medb said. “Celtchar mac Uthidir is still in Dún Lethglaise with a third of Ulster’s forces, and Fergus son of Roach mach Echdach and his troop of three thousand are here with us in exile. Fedelm, prophetess; how sees thou our host?” Medb said.
“I see it crimson, I see it red,” said the girl.
“It doesn’t matter,” Medb said. “Wrath and rage and red wounds are common the armies and large forces gather. So look once more and tell us the truth. Fedelm, prophetess; how sees thou our host?”
“I see it crimson, I see it red,” said the girl.
“I see battle: a blond man
with much blood about his belt
and a hero-halo round his head.
His brow is full of victories.Seven hard heroic jewels
are set in the iris of his eye.
His jaws are settled in a snarl.
He wears a lopped, red tunic.A noble countenance I see,
working effect on womenfolk;
a young man of sweet coloring;
a form dragons in the fray.His great valor brings to mind
Cúchulainn of Murtheimne,
the hound of Culann, full of fame.
Who he is I cannot tell
but I see, now, the whole host
colored crimson by his hand.A giant on the plain I see,
doing battle with the host,
holding in each of his two hands
four short quick swords.I see him hurling against that host
two gae bolga and a spear
and an ivory-hilted sword,
each weapon to its separate task.He towers on the battlefield
in breastplate and red cloak.
Across the sinister chariot-wheel
the Warped Man deals death
– that fair from I first beheld
melted to a mis-shape.I see him moving to the fray:
take warning, watch him well,
Cúchulainn, Sualdam’s son!
Now I see him in pursuit.Whole hosts he will destroy,
making dense massacre.
In thousands you will yield your heads.
I am Fedelm. I hide nothing.The blood starts from warrior’s wounds
– total ruin – at his touch:
your warriors dead, the warriors
of Deda mac Sin prowling loose;
torn corpses, women wailing,
because of him – the Forge-Hound.”
Source: Thomas Kinsella trans., The Táin – From the Irish epic Táin Bó Cuailnge. (Oxford University Press, 1969), 60-64.
Forþon nu min hyge hweorfeð ofer hreþerlocan,
min modsefa mid mereflode,
ofer hwæles eþel hweorfeð wide,
eorþan sceatas – cymeð eft to me
gifre ond grædig; gielleð anfloga,
hweteð on hwælweg hreþer unwearnum
ofer holma gelagu.
–
So now my mind moves above its heartfold,
my spirit with the seaflood,
wide over whale’s realm it moves,
to earth’s corners – returns to me anew
gluttonous and greedy; the loneflier cries,
irresistibly whets the heart to the whaleway
over the swells of the sea.
Swinburne, “A Forsaken Garden,” conclusion
All are at one now, roses and lovers,
Not known of the cliffs and the fields and the sea.
Not a breath of the time that has been hovers
In the air now soft with a summer to be.
Not a breath shall there sweeten the seasons hereafter
Of the flowers or the lovers that laugh now or weep,
When as they that are free now of weeping and laughter
We shall sleep.Here death may deal not again for ever;
Here change may come not till all change end.
From the graves they have made they shall rise up never,
Who have left nought living to ravage and rend.
Earth, stones, and thorns of the wild ground growing,
While the sun and the rain live, these shall be;
Till a last wind’s breath upon all these blowing
Roll the sea.Till the slow sea rise and the sheer cliff crumble,
Till terrace and meadow the deep gulfs drink,
Till the strength of the waves of the high tides humble
The fields that lessen, the rocks that shrink,
Here now in his triumph where all things falter,
Stretched out on the spoils that his own hand spread,
As a god self-slain on his own strange altar,
Death lies dead.
for by him [Túrin] was holden the hand of ruin / from Thingol’s folk, and Thû feared him – / Thû who was thronéd as thane most mighty / neath Morgoth Bauglir; whom that mighty one bade / ‘Go ravage the realm of the robber Thingol, / and mar the magic of Melian the Queen.’
Kullervo, son of Kalervo,
Drew his sword, looked at it,
Turned it over, questioning:
Would it please this iron blade-
To devour guilty flesh
And to drink the criminal blood?
–
And the sword understood him,
Understood the man’s intention
And responded in these words:
‘Why should it not please me well
To devour the guilty flesh
And to drink the criminal blood
Since I eat the flesh of innocents
And I drink the guiltless blood’’
Hwær cwom mearg? Hwær cwom mago?
Hwær cwom maþþumgyfa?
Hwær cwom symbla gesetu?
Hwær sindon seledreamas?
Eala beorht bune!
Eala byrnwiga!
Eala þeodnes þrym!
Hu seo þrag gewat,
genap under nihthelm,
swa heo no wære.
Where the giver of treasure?
Where the seats of the feast?
Where are the joys of the hall?
Alas for the bright cup!
Alas for the heroic warrior!
Alas for the splendor of the king!
How they have passed away,
Dark under night-cover,
As if they never were.”
– The Wanderer, An Anglo-Saxon poem of lamentation, which was the inspiration for Tolkien’s Lament of the Rohirrim. (via pipesandmetalandtolkien)
Ir Ithil ammen Eruchîn
menel-vîr síla díriel
si loth a galadh lasto dîn!
A Hîr Annûn gilthoniel,
le linnon im Tinúviel![The Moon having watched for us Children of Eru
shines like a jewel in the sky
now flower and tree, listen silent!
O Lady of the West, star-kindler,
I sing to you, I, Nightingale!]
Ech day me comëth tydinges thre,
For wel swithë sore ben he:
The on is that Ich shal hennë,
That other that Ich not whennë,
The thriddë is my mestë carë,
That Ich not whider Ich shal farë.
A lament telling of the poet’s three worst fears and worries: that he must die; that he doesn’t know when this will happen; and that he doesn’t know where he will go after death.
Plum-hot the anvil, lava, the volcano’s rise, ours
is a sky of yellow crumb and ash. Amorphous, still I am consuming,
yea and nay, and consumed,
but shaken loose: empress
of undertone, perilous foam,
creek in its natal dark.
(via zhugeliangs)
“What Shall the Living”
My stars will light the way to see, but who will watch the living be?
Their deeds below my eyes perceive, but what shall all they living breathe?
What’s green I’ll grow to give them air, but what to drink for all that’s there?
I will water and wash the land, but upon what shelf will all they stand?
I’ll forge the earth beneath their feet, but pray, what will the living eat?
The beasts for hunting I shall give, but on which fare shall beasts then live?
On blooming leaves they’ll be refreshed, but how then will the living rest?
My dreams shall shepherd them to sleep, but where and who shall their souls keep?
By name I’ll call them when they go, but how will the remaining know?
I’ll send them grief and pity’s weal, but how then shall the living heal?
Their forms to vigor I’ll return, but once that’s done, how shall they learn?
With memories woven and kept alive, but is thought alone how they shall thrive?
Nay I’ll lend them love and hope’s delight! But by what fire will their souls ignite?
Mine is the fire that breeds change and desire; but what of we who made the world entire?
That, beloved, only Eru knows, and will keep until the world’s close.
A Musical Instrument
What was he doing, the great god Pan,
Down in the reeds by the river ?
Spreading ruin and scattering ban,
Splashing and paddling with hoofs of a goat,
And breaking the golden lilies afloat
With the dragon-fly on the river.He tore out a reed, the great god Pan,
From the deep cool bed of the river :
The limpid water turbidly ran,
And the broken lilies a-dying lay,
And the dragon-fly had fled away,
Ere he brought it out of the river.High on the shore sat the great god Pan,
While turbidly flowed the river ;
And hacked and hewed as a great god can,
With his hard bleak steel at the patient reed,
Till there was not a sign of a leaf indeed
To prove it fresh from the river.He cut it short, did the great god Pan,
(How tall it stood in the river !)
Then drew the pith, like the heart of a man,
Steadily from the outside ring,
And notched the poor dry empty thing
In holes, as he sat by the river.This is the way,’ laughed the great god Pan,
(Laughed while he sat by the river,)
The only way, since gods began
To make sweet music, they could succeed.’
Then, dropping his mouth to a hole in the reed,
He blew in power by the river.Sweet, sweet, sweet, O Pan !
Piercing sweet by the river !
Blinding sweet, O great god Pan !
The sun on the hill forgot to die,
And the lilies revived, and the dragon-fly
Came back to dream on the river.Yet half a beast is the great god Pan,
To laugh as he sits by the river,
Making a poet out of a man :
The true gods sigh for the cost and pain, —
For the reed which grows nevermore again
As a reed with the reeds in the river.
A prayer to the dark Lord(s)
// I do not know if I’ve already pestered you with this poem (if I have: I’m sorry!), but in the doubt I will again. it is an unfinished, and edited, work from Giacomo Leopardi (one of Italy’s most gifted poets).
This translation is by me so… well.. Still: here is to the august attention of the Dark Lord(s)King of all objects!
Author of the world!
Arcane viciousness.
Highest power and highest
intelligence.
Eternal,
author of evils and governor of motion.I do not know whether this gladdens you,
but watch and relish,
contemplating
eternal...Nature is like
a child
that so quickly unmakes what it made.
Oldness
Either dullness, or passions filled with pain and despair..
Love!
With different names the plebs name you:
Fate, Nature
and GodBut you are: Arimane!
I won’t speak
of the storms and plagues, gifts of yours that
other gifts you are unable to bestow.You give the ardour and ices and the world raves
searching for new orders
and laws
and, it hopes,
perfection.But this work of yours remains
immutable.
Because the nature of man
always will rule ambition and deceit,
as honesty and temperance are left behind
and fortune will be enemy to valour
and merits won’t
be enough to thread your own path
and the just and the weak will be oppressed.Live, Arimane, and triumph,
and always will you triumph!
An envy the ancients thought came from the Gods against the mortals
Why, god of evil, have you put in life some semblance of pleasure?
Love?
To torment us with desire,
with the comparison to others
and to our times past?I do not know whether you rejoice from lauds or curses
Your praise will be our weeping
witness to our suffering.Weeping, for sure, from me you shall not have:
but a thousand time
by my lip your name will be cursed.Never
will I give in....If ever a favour was asked of Arimane:
grant me that I won’t live through
my seventh lustrousI have been, in life,
your most fervent preacher,
the apostle
of your religion.Reward me!
I don’t ask of thee any of
what the word calls goods,I ask for what is deemed the
greatest of misfortunes:Death.
I do not ask for richness
nor for love,
the only worthy cause of lifeI cannot..
partake of life..
anymore
