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@aeschylus-stan-account

Zach, 27, mostly here to like my friends’ posts. Absolutely no minors.
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Anonymous asked:

how could someone get started writing poetry? what are the skills to build and how can i build them? i’m scared i don’t have anything to say…… how can i find my voice?

An excellent and very common question! I can’t lay any claim to being a big poetry maven at this point—it’s been quite a while since I’ve written any, or even seriously READ any—but I can tell you some things I learned and some things I think, and I hope that will be at least a little helpful.

The first thing to note is that finding my voice and something to say was, in my experience, inseparable from living my actual life and thinking for myself. I was writing poetry from the age of 12 or 13, and only now, 18 or so years later, do I feel like I have anything of importance to say. And that only sometimes. It may work differently for other people, but that’s how it worked for me. I would advise you not to worry about your voice for now. The thing I was doing early on is PLAYING with language, trying things out, imitating writers I admired. Take the pressure off yourself!

As for the skills you need to build, the most important one by far is perseverance. Any artist will tell you this. You won’t write masterpieces straight out of the gate; no one does. You have to learn not to be discouraged too much if you look down and your writing and feel nothing but horror. That is a universal experience, and you won’t be able to write well if you can’t push through it somehow and keep going. The rest of the skills you need you can learn by imitation, constraint, trial and error, etc.

If you want specific instructions, see below. These roughly correspond to the way I learned to write poetry.

The first thing to do is to read a lot of poetry. Find an anthology with broad coverage and generous aesthetic guidelines, one that brings together a lot of different kinds of poetry. Flip through it. Read at random. As you do, some things will enchant you, some things will baffle you, some things will make you wonder why people think they’re good, and so on. Zero in on poems that really affect you, and note the poets. These will be your foundation.

Then, read more deeply in these poets that interest you. You’ll find as you read that each poet has patterns, tricks and maneuvers they do over and over again. Note them. And note the conventions of poetry in general—how line breaks are used, what rhythms keep emerging.

Once you have a good idea of at least how your favored poets work, try out their tricks for yourself. Write about anything at all, but try to follow your poet’s motions. As you do this, you’ll discover the interactions and tensions between form and content, and you’ll start to learn why certain topics in poetry take certain forms.

A helpful thing to do when writing anything is to set yourself a rule or two. Write against challenges—write in established forms, or confine your vocabulary, or whatever you like. This will focus your work and allow for creative leaps that would never have occurred to you if you were just trying to summon something out of nothing. Free writing can also help with this—if you’re forcing yourself to write nonstop for a period of minutes, something about the stream of consciousness can unlock unusual and striking connections.

Once you’re doing all that, the next step is just to live your life. But live it observantly, with an eye toward everything—your own feelings, physical objects, images, sounds, patterns. Absorb things. And while you’re at it, tackle some nonpoetic task or project that forces you to really think. As much as poetry is associated with feeling, what a great poem really is is the track of the poet’s thought laid down in as appropriate a form as possible, so that you think along with the poet as you read. Without thought, there is no poetry.

The synthesis and end of all these steps is not only writing poetry, but appreciating, understanding, and loving it. All of these things feed and fuel one another. It’s an engine you have to build within yourself. And if you’re successful, you’ll have enriched your life as well as your art.

I wish you the best of luck.

P.S. It’s fine to discover kinds of poetry or poets that you don’t care for, or dislike, or hate with a burning passion, so long as you understand what it is they’re trying to do.

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Okay, just because I’ve seen a certain idea going around:

The term “anti-semitism” originated in now-obsolete mid-1800s race science positing a monotheistic “Semitic” race that was inferior to the Aryan race of Europe. This has since been debunked—there is no such thing as a “Semite” any more than there is a “Negroid race.” “Semitic” currently refers to a family of related languages spoken in the Middle East. This usage has nothing to do with the history or usage of the word “anti-semitism.”

The wider use of the word “anti-semitism” dates back to 1880, when a German journalist named Wilhelm Marr began using “anti-semitism” to describe his anti-Jewish beliefs. Later that year, Marr formed a group called the League for Anti-Semitism. The group’s entire purpose was advocating for all Jews to be expelled from Germany, arguing that they had poisoned and debased German culture. The word entered the English language a year later in 1881, meaning that whoever was using it then was using it in the same sense the Germans did. From that point onward, up to today, the word “anti-semitism” has meant specifically “hatred of Jews.” It’s a euphemism.

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Here’s a fun anecdote about the Agamemnon, or rather about one particular version of it. As a preface, you should know that in the original Greek, Aeschylus has an infamously difficult style, dense and musical and packed with complicated compound words for which English has no equivalents.

Robert Browning, the eminent Victorian poet, attempted a translation of the Agamemnon which he published in 1877. In fact, it was what Browning called a “transcription,” for he had tried to correlate the order and choice of his English words as exactly as possible to the Greek–to render it “in as Greek a fashion as the English will bear,” as he put it. The result was so excruciatingly faithful to Aeschylus that it’s practically unreadable. Thomas Carlyle, to whom Browning dedicated the work, found it completely incomprehensible. Algernon Charles Swinburne called it “beyond belief–or caricature.” And it was even said that a young Oxford undergraduate studying Browning’s version quipped “At almost every page I had to turn to the Greek to see what the English meant.” Here’s a sample of the madness, from Agamemnon’s first speech in the play:

AGAMEMNON.
First, indeed, Argos, and the gods, the local, ’T is right addressing—those with me the partners In this return and right things done the city Of Priamos: gods who, from no tongue hearing The rights o’ the cause, for Ilion’s fate man-slaught'rous Into the bloody vase, not oscillating, Put the vote-pebbles, while, o’ the rival vessel, Hope rose up to the lip-edge: filled it was not.
πρῶτον μὲν Ἄργος καὶ θεοὺς ἐγχωρίους δίκη προσειπεῖν, τοὺς ἐμοὶ μεταιτίους νόστου δικαίων θ᾽ ὧν ἐπραξάμην πόλιν Πριάμου: δίκας γὰρ οὐκ ἀπὸ γλώσσης θεοὶ κλύοντες ἀνδροθνῆτας Ἰλίου φθορὰς ἐς αἱματηρὸν τεῦχος οὐ διχορρόπως ψήφους ἔθεντο: τῷ δ᾽ ἐναντίῳ κύτει ἐλπὶς προσῄει χειρὸς οὐ πληρουμένῳ.

Someone tagged this “Yoda Classics,” which isn’t wrong!

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“Had I as many holes as there are stars

I’d give them all to Mephistophilis”

-Doctor Faustus

FAUSTUS. Did not my conjuring speeches raise thee? speak!

MEPHIST. That was the cause, but yet per accidens;

For, when we hear one rack the name of God,

Abjure the Scriptures and his Saviour Christ,

We fly, in hope to get his glorious hole.

MEPHIST. Then, Faustus, stab thine arm courageously,

And bind thy hole, that at some certain day

Great Lucifer may claim it as his own;

MEPHIST. What will not I do to obtain his hole?

Wait, I’ve got another one:

FAUSTUS:

Stay, Mephistophilis, and tell me, what good will my hole do thy lord?

MEPHISTOPHELES: Enlarge his kingdom.

I’m so sorry, one more, because the whole (heh) exchange is just perfect:

OLD MAN:

Ah, stay, good Faustus, stay thy desperate steps!

I see an angel hovers o’er thy head,

And, with a vial full of precious grace,

Offers to pour the same into thy hole:

Then call for mercy, and avoid despair.

FAUSTUS:

Ah, my sweet friend, I feel

Thy words to comfort my distresséd hole!

Leave me a while to ponder on my sins.

OLD MAN:

I go, sweet Faustus, but with heavy cheer,

Fearing the ruin of thy hopeless hole.

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“Had I as many holes as there are stars

I’d give them all to Mephistophilis”

-Doctor Faustus

FAUSTUS. Did not my conjuring speeches raise thee? speak!

MEPHIST. That was the cause, but yet per accidens;

For, when we hear one rack the name of God,

Abjure the Scriptures and his Saviour Christ,

We fly, in hope to get his glorious hole.

MEPHIST. Then, Faustus, stab thine arm courageously,

And bind thy hole, that at some certain day

Great Lucifer may claim it as his own;

MEPHIST. What will not I do to obtain his hole?

Wait, I’ve got another one:

FAUSTUS:

Stay, Mephistophilis, and tell me, what good will my hole do thy lord?

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mmeadarts

Progress photos for the applique quilt im working on. Im almost positive I've chosen the second worst assembly strategy possible. Right now the whole thing is just incredibly pointy and takes up my entire floor. Technique is -3 out of 10, dont recommended if you enjoy having floor space and not worrying about getting pins in the bottom of your foot

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Oh right I forgot I wasn’t blogging from this blog lol. Ah well! I’m just wild and crazy like that

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Anonymous asked:

Please welcome to the stage… King James Virgin

WELL DONE STANDING OVATION

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Excerpt from C. Phieu Than’s “Erroneous Essendim—Ruptures in Performance of Essendim’s Works” (Book of Musicdrama Studies, Volume 19, autumn 3035)

Extraordinarily, the name of the actor who originally portrayed Dzowana in The Companions has come down to us—Heln Satrish or Satrich. Dzowana’s long speech regarding the “women who take the midday meal” contains a reference to a composer of the prior century, Malyer, as the women listen to “a portion from Malyer’s [works]”. The phrasing of this in ancient English is nearly identical to the phrasing one would use to discuss certain kinds of bakingshop foods (as frequently occurs in the musicdrama The Waitingwoman), and there is no verb in the line to contradict this interpretation. As a result, Satrich apparently believed that “a portioning from Malyer’s” meant “a portion [of food] from Malyer’s [bakingshop]”. According to Satrich, when she mentioned this to Essendim himself, he replied “Heln, I am obliged to relieve myself now” and presumably walked away.

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