Category: translations

“Out in the garden, there’s half of a heaven…”

Twenty years ago, when I was living in Washington, D.C., and working on the book Becoming Charlemagne, a friend pointed out that the garden at the National Cathedral, my favorite neighborhood refuge, was home to a massive stone baptismal font from Charlemagne’s era. Surrounding the font were small signs I had somehow overlooked. The signs highlighted certain plants paired with snippets of a garden poem by a Carolingian monk describing their properties.

Intrigued, I tracked down an English translation of the poem published in a limited edition in 1966 by a botanical library in Pennsylvania. The book was packed with scholarship, plant lore, and a catalog of early printed editions of the poem, but the free-verse translation left me cold. Nothing was wrong with it, but I came away confused about why the poem had earned the praise it had, and I couldn’t discern the poem’s underlying order.

In 2013, knowing I would understand Walahfrid Strabo’s garden poem only if I translated it myself, I sat down and got to work, reacquainting myself with my grad-school Latin while trying to find an appropriate English form. On and off for 12 years, I tinkered with my Walahfrid translation. Most of the scholarship on the poem is in German, so I spent long stretches sifting through books and articles and scrutinizing two annotated German renderings. From time to time, I put the work aside for months or even years to write other books or tend to other areas of life, but curiosity about Walahfrid’s poem nagged at me, and it always summoned me back.

After all those years, Walahfrid is ready to be rediscovered: The good folks at Uppsala Books have published The Little Garden of Walahfrid Strabo: A Carolingian Poem in Verse Translation. Walahfrid’s Latin poem is only 444 lines long, but mine is currently the only English translation in print. It’s also the only English translation to be informed by more than a century of German scholarship. I’ve rendered it into an adapted version of metrical, alliterative verse to convey a sense of the formal nature of the original and to hint, as best as I can, at Walahfrid’s eloquence. A concise introduction and detailed notes help orient readers to Walahfrid’s rather unusual poem, which is all at once a personal ode to gardening, an exercise in classical imitation, a catalog of botanical lore, and a statement of faith.

The Little Garden of Walahfrid Strabo is available in affordable paperback and hardcover editions at Amazon worldwide, Barnes & Noble, Bookshop.org, or wherever else you buy your books.

If you’re interested in medieval literature and myth, I hope you’ll check out more from Uppsala Books, which was founded by Beowulf and Tolkien scholar Tom Shippey. Their catalog is growing fast. Like The Little Garden, many of their books are terrific introductions to works we don’t often read in the English-speaking world: the epic Waltharius, for example, or Die Minneburg (“The Castle of Love”) in its first-ever translation. Graham Scheper’s Venerable Bede anthology will be a welcome companion if you plan to visit historic sites in the north of England, and I’m particularly fond of Brian Murdoch’s anthology of Old High German poetry, which feels like a window onto a lost world. I find Uppsala’s selections to be welcoming introductions to their subjects for curious non-scholars. If you’re the sort of reader who once discovered the world’s great literature through Penguin Classics—solid translations with thorough introductions and useful notes—then Uppsala likely has something to intrigue you.

After leaving grad school in 1998, I taught medieval literature until 2009. I had a good run and was content to let the medieval world recede, with no hard feelings. In the years since, most of my writing projects have taken me to other places and other eras, so having Uppsala Books so enthusiastically support my return to the early Middle Ages has been a wonderful and unexpected delight, a circle closed, a promise fulfilled to my long-ago self.

Maybe The Little Garden is a capstone. Maybe it’s not. For now, I hope readers who wander in Walahfrid’s garden will find enjoyment, as I have, in his stated purpose: “to praise small things and prove them great.”

“She has centered on the topic of the sky…”

More than twenty years ago, I met Wandalbert of Prüm, a calendar-obsessed monk who was born the year before Charlemagne died. A loose translation of his long poem De mensium duodecim nominibus signis culturis aerisque qualitatibus (“On the Names, the Signs, the Labors, and the Weather Conditions of the Twelve Months”) caught my eye in the appendix in a hard-to-find academic book, where the poem was treated as an afterthought. In 2006, I cited a few lines from Wandalbert in Becoming Charlemagne to hint at daily life in the ninth-century countryside, but I wondered why no one had made the poem more accessible in English.

Years later, I’ve found a home for my own peer-reviewed prose translation of Wandalbert’s calendar poem, which includes an introduction and annotations that touch on everything others—mostly Germans—have ever said about the poem. Much of this material has never been available in English. De mensium duodecim nominibus isn’t one of the great works of the early Middle Ages, but it has its virtues: Wandalbert uses classical Latin models to describe the constellations, the human labors, and the weather for each month, usually in conventional language, but he also describes sights, deeds, and work traditions that feel specific, maybe unique, to his time and place. How reliable is Wandalbert as a source for the history of agriculture, for social history, for climate history? That’s the question I hope this translation will prompt others to pursue.

When I submitted my Wandalbert translation to academic journals, editors and peer reviewers sneered at the idea of publishing an annotated translation for students and non-specialists, a response that made me wonder how they’d never been students or non-specialists themselves. So be it. My rendering of Wandalbert is the sort of handy monograph I wish I’d had when I was a student. The folks at Witan Publishing have given his poem a home in their roster of academic works that are too long to be articles but too short to be full-length books. My Wandalbert translation is available as a paperback and an e-book, both of them quite affordable. (For unknown reasons, the book title on Amazon isn’t quite right.)

A decade ago, long before I finalized this translation, Wandalbert’s poem inspired me to write The Beallville Calendar, an alliterative, year-long poem about the disorientation of moving from the city to the country. I don’t know what Wandalbert would have made of it. I hardly know what to make of it.

I no longer spend much time in the Middle Ages. Still, it feels good and right to finish a project like this one and fulfill a promise, hazy but haunting, to a wider-eyed past self. I’ll hang up my medievalist’s hat, but not yet. At least one more incomplete medieval translation project is nagging at me, and I’ll soon see it done. As Wandalbert could have told you, seasons change, but the work goes on.

“Take a weather-vane rooster, throw rocks at his head…”

Last winter was so mild in Maryland that I was able to hike the state’s entire stretch of the Appalachian Trail, sometimes in short sleeves. We’re paying for it this year, with weeks of below-freezing temperatures that have us swapping stories about burst pipes and heart-stopping heating bills. It’s a season for diminished expectations: I’m all too proud of having found increasingly efficient ways to strew rock salt along a 750-foot driveway in the woods.

After last night’s latest icy slap, I took a second look at a translation I made on a whim in 2014. “The Debate Between Spring and Winter” is a derivative bit of Vergilian pastoralism attributed to Alcuin, the eighth-century abbot of Tours and one of Charlemagne’s most influential advisers. At a gathering of shepherds on a sunny spring day, the personifications of cheerful Spring and misanthropic Winter snipe at each other—until two shepherds, young Daphnis and old Palaemon, decide they’ve had enough:

Desine plura, Hiems; rerum tu prodigus atrox.
Et veniet cuculus, pastorum dulcis amicus!
Collibus in nostris erumpant germina laeta,
Pascua sit pecori, requies et dulcis in arvis,
Et virides rami praestent umbracula fessis,
Uberibus plenis veniuntque ad mulctra capellae
Et volucres varia Phoebum sub voce salutent!
Quapropter citius cuculus nunc ecce venito!
Tu iam dulcis amor, cunctis gratissimus hospes:
Omnia te expectant — pelagus tellusque polusque —
Salve, dulce decus, cuculus, per saecula salve!
(MGH Poetae I, 272, 45–55)

Here’s that fragment rendered into alliterative, Anglo-Saxon-style half-lines that Alcuin might recognize, though he’d disavow the diction:

Zip it, Winter,    you wasteful shit,
And hey, cuckoo!    Come be the shepherd’s
Ol’ number-one pal.    Let’s popcorn the hillsides
With giddy seeds    and grazing sheep!
Let’s find us some fields     that are fit for siestas!
Let the bone-weary dream    under drooping green leaves,
While queued at the pail,    the pap-swollen goats
Just beg us to milk them.    Let beaks all warble
Their mashed-up salvēs    to sunny Phoebus!
Faster, cuckoo,    flap thy ass hither!
Luv, you’re the greatest,    the guest of ’em all,
And everyone’s waiting,    Earth, Sea, and Sky,
So welcome, sweet cuckoo-grace!    Welcome forever!

I’ve tinkered with this to reflect less disrespect for Anglo-Saxon scansion, but alas, the tone abides. It’s no translation for the ages, but the restlessness is sincere.

I’ve yet to spot the cuckoos that summer in Maryland, but I look after their feathered brethren year-round, providing a heated bath for chickadees and titmice and mealworms for bluebirds that boing through the yard. They chatter impatiently, ungraciously, when I refill their feeders. I should be insulted—but lately, I know how they feel.

“…with my eyes turned to a different time or hour…”

After translating a poem, I’m always left with a troubling handful of brackets and screws. The bookshelf sure looks like it stands on its own, but anyone peering at it closely, comparing the finished product with the instruction sheet, might spot the small, vital pieces I had to leave out. That’s the frustrating trade-off of this sort of writing, but I like to believe I’m getting better at it—and I’m pleased that one of my poems made it into the summer translation issue of Able Muse.

It’s a fine issue, too, with translations from Catullus, Martial, Victor Hugo, Christine de Pizan, Cavafy, Rilke, Rimbaud, Lope de Vega, and many more. My contribution is modest—ten lines of Latin, an epitaph for Charlemagne’s baby daughter Hildegard translated into alliterative, metrical English—but I’m among poets whose work I admire, including medievalist Maryann Corbett, classicist A.E. Stallings, and X.J. “Nude Descending a Staircase” Kennedy.

Last year, I let my subscription to Poetry lapse after realizing that I rarely found one memorable poem per issue. I put that money toward the biannual Able Muse instead, and it’s proven to be a far more satisfying read. Mirabile lectu, its editors are supportive of poems composed in recognizable forms, but they’re also open to good free verse, prose poems, essays about literature, and even the occasional visual-art portfolio. The 2010 Able Muse Anthology, which collects the best of their first decade, is a worthy introduction to their style and approach. Rather than serve as a one-way repository for CV enhancement, Able Muse feels like a journal its craft-conscious contributors actually read.

I’m busily working on a pile of new translations—and on this sun-baked afternoon, I’m happy to dredge up old “Quid Plura?” posts about this very subject:

“Funny how my memory slips while looking over manuscripts…”

March, enfeebled, limps to its grave—for some of us, not a snowflake too soon. I’ve been digging through medieval sources in search of poetry that expresses frustration with overdue spring, but the poets of the early Middle Ages apparently didn’t see much promise in that complaint. They hailed the coming of spring, but they knew that the seasons advanced and retreated with little regard for our whims.

That said, I did take a fresh look at “The Debate Between Spring and Winter,” a derivative bit of Vergilian pastoralism attributed to Alcuin, the eighth-century abbot of Tours and one of Charlemagne’s most influential advisers. At a gathering of shepherds on a sunny spring day, the personifications of cheerful Spring and misanthropic Winter snipe at each other—until two shepherds, young Daphnis and old Palaemon, decide they’ve had enough:

Desine plura, Hiems; rerum tu prodigus atrox.
Et veniet cuculus, pastorum dulcis amicus!
Collibus in nostris erumpant germina laeta,
Pascua sit pecori, requies et dulcis in arvis,
Et virides rami praestent umbracula fessis,
Uberibus plenis veniuntque ad mulctra capellae
Et volucres varia Phoebum sub voce salutent!
Quapropter citius cuculus nunc ecce venito!
Tu iam dulcis amor, cunctis gratissimus hospes:
Omnia te expectant — pelagus tellusque polusque —
Salve, dulce decus, cuculus, per saecula salve!
(MGH Poetae I, 272, 45–55)

Here it is, rendered into alliterative, Anglo-Saxon-style half-lines that Alcuin might have recognized, though he’d disavow the diction:

Zip it, Winter, you wasteful shit,
And hey, cuckoo! Come be the shepherd’s
Number-one pal. Let’s popcorn the hillsides
With giddy seeds and grazing sheep!
Let’s find us fields fit for siestas!
Let the bone-weary dream under drooping green leaves
While queued at the pail, the pap-swollen goats
Just beg us to milk them. Let all beaks warble
Their mashed-up salvēs to sunny Phoebus!
Faster, cuckoo, flap thy ass hither!
Luv, you’re the greatest guest of ’em all
And everyone’s waiting, Earth, Sea, and Sky,
So welcome, sweet cuckoo-grace! Welcome forever!

That’s hardly a translation for the ages, but its restlessness is sincere, and it’s the poetic equivalent of something else I did today: scrape the snow from an exhausted garden, hoping to find that something green was budding underneath.

“I say, Charles, don’t you ever crave…”

Twelve hundred years ago tomorrow—January 28, 814—the Franks lamented the death of a tall, paunchy, mustachioed king whom they already knew was one of the most important people in European history: Karl or Charles the Great, Karolus Magnus, Charlemagne. His biographers cataloged the omens that presaged his death, and poets insisted that all the world wept for him. But they mourned too late; the old man they interred in the cathedral had long been lost to legend and myth.

The Charlemagne most of us know is a literary creation: a chivalric ancestor, an Arthur-like figure encircled by heroes, an enigma whose name legitimizes fundamentalist prophecies, spurious movie quotes, heavy-metal concept albums, and (mirabile dictu) overpriced shower gel. Across centuries, Karl’s propagandists can rightly claim victory—but as someone suspicious of power, I’m interested in a different judgment of the man, one that shows how some people felt about him when he wasn’t yet cold in his tomb.

In 824, on the island of Reichenau, a book-obsessed monk named Wettin fell ill. He crawled into bed and suffered terrifying visions: First, he saw an evil, robed spirit looming over his bed with torture devices; then he went on a vivid tour of Hell, Purgatory, and Heaven led by his own guardian angel.

From his deathbed, Wettin recounted his revelations to a monk named Haito. Two years later, one of Wettin’s former students, Walafrid Strabo, rewrote the account as a long poem, “The Vision of Wettin.” Walafrid later tutored Charlemagne’s grandson and served as abbot of Reichenau. His flair for poetry and his love of gardening have earned him a tag on this blog and a poem in the gargoyle book, but when you’re assessing Charlemagne, one scene from his “Vision of Wettin” really stands out.

Here it is, hastily translated (by me) from Latin into metrical, alliterative lines:

 Casting his eyes over the landscape,
He beheld the late king of the high-born Romans
And all of Italy unable to move,
Rent by a beast that ravaged his genitals;
Left free of ruin was the rest of his body.
“Explain this!” cried Wettin, witless with horror.
“Many things fell to this man in his life:
Attempting to nourish a new age of laws,
Goading the teachings of God to prosper,
Nobly protecting his pious subjects,
Eventually reaching that rare summit
Where upholding virtue invites sweet praise,
But here he is held under horrid conditions,
Enduring great pain and punishment. Why?”

“This torment engulfs him,” his guide replied,
“Because he disfigured with filthy pleasures
His noble deeds, and doubted not
That his sins would be subsumed by his goodness,
Ending his life in the usual sordidness.
Even so, he will toil to attain splendor
And delight in the honor his Lord has prepared.”
(MGH Poetae II 318–319, ll. 446–465)

Make what you will of the prospects for Charlemagne’s soul; after his death, people grew comfortable recording in writing what they’d likely been saying for years. Heirs and hangers-on had reasons for praising or damning the actual man—but before long, medieval people were more interested in letting the real Karl rot while recasting “Charlemagne” to suit their own needs. In the year ahead, we’ll rediscover how true that still is.

Tomorrow’s anniversary kicks off the “Karlsjahr,” a flurry of Karolocentric commemorations, exhibitions, symposia, and other events coinciding with the septennial Catholic pilgrimage to Charlemagne’s cathedral at Aachen. The city will host three major exhibitions of artifacts and art; an artist will install 500 Charlemagne statues in a public square; and a new Aachen Bank card will show off the famous reliquary bust. The town of Ingelheim will host an exhibition, and the abbey church in the Swiss village of Müstair will serve up a display about Carolingian architecture, a “collage-opera” about Charlemagne’s imperial coronation, and a comedy performance, “Karl and the White Elephant”—and these are only the events I’ve discovered so far.

For 1,200 years, Europeans have crafted a Karl for all seasons. Later medieval kings grafted him to their family trees, Crusaders invoked him, the French made him an icon of education, and Napoleon and Hitler believed they were continuing his work. His latest incarnation is also explicitly political: When the 1957 Treaty of Rome created the European Community, the six signatory nations covered almost the exact same territory as his empire. The EU’s headquarters in Brussels, the dull Charlemagne Building, enshrines him as the patron saint of European unity—and someday, perhaps, of murky bureaucracy. Statues rise, stained glass dazzles, and the source of the legend is lost.

In Becoming Charlemagne, I likened Karl’s tiny capital to the king himself: “almost civilized and unexpectedly alive: ambitious, forceful, clearly Christian, slightly cruel.” He once slaughtered helpless Saxon captives, an atrocity that shocked his contemporaries, and it wasn’t always propitious to be his relative. His failings, both personal and political, were as great as his ambitions.

But take a second look: There’s a remarkable, complex person beneath centuries of rhetoric and legend. It’s the rare leader indeed who can smile at endless flattery, enjoying obsequious poems praising him as a second David, yet still demonstrate, through his actions, that he knows he isn’t the apotheosis of his civilization—that the future needs books, buildings, and institutions that endure.

At this, Karl failed—but 1,200 years later, individuals, nations, and vast institutions still clamor for a piece of him. This summer, through music, theater, religion, and art, his heirs will convene in the shadows he cast. The Christian emperor, the lustful king, the cold-hearted brother, the egomaniac, the mourning father, the blood-spattered warlord, the pragmatic diplomat, the debatable saint, the barely literate patron of learning—there are myriad Charlemagnes to remember, and nearly as many we choose to forget. The story goes on, and the “Karlsjahr” in Europe is about more than the past, so look closely: Amid all the tourists, new Charlemagnes rise.

“Sitting in the valley, as I watch the sun go down…”

As Charlemagne’s successor, Louis the Pious was the ninth century’s Julian Lennon. He may have done interesting work, but who remembers? Historians do, of course, but the emperor who supposedly never cracked a smile doesn’t rule the layman’s imagination the way his father always has.

Even so, the reign of Louis was a great one for poetry. Walafrid Strabo—the abbot, scholar, and gardener who often pops up on this blog—wrote a short poem that strikes me as appropriate for the end of a week that began with Election Day hubbub:


DE OSSE DAMMULAE,
PER QUOD ARBUSCULA CREVIT AD
IMPERATOREM HLUDOWICUM

Arboris et altrix quondam vagina medullae,
Tibia germen habet—nempe bonum omen erit.
Quod cortex humore caret, quod durior ipso est
Robore miramur: talis in osse vigor.
Nil, Caesar, tibi, magne, vacat: venabere dammas,
Ossibus ex quarum silva orietur, ave.

Latin poets, whether ancient or medieval, used long and short vowels where we use stressed and unstressed syllables, so their work is tricky to translate into English—but I like to acknowledge the nature of the original by rendering it into some sort of recognizable form. Walahfrid was a Germanic kid from Alemannia who jokingly called himself a “barbarian,” so let’s assume that Anglo-Saxon metrical, alliterative half-lines, like the verses of Beowulf but with more liberal use of anacrusis, resemble something the poet himself might have heard:
 

ON THE BONES OF A LITTLE DEER,
THROUGH WHICH GREW A SMALL TREE
FOR THE EMPEROR LOUIS

Now a marrow-sheath nurses a tree:
From shin-bone to sapling—surely well omened.
That its bark is dry and bound tougher
Than hard wood, we marvel: such might in the bone.
Great emperor, nothing is ever beyond you:
You merely have to go hunting for deer
And from their relics, forests grow. Hail!

Does my translation capture the sense of the original? One major scholar of Carolingian poetry isn’t even certain what Walafrid’s tone was:

Does the black humour of the hyperbole applied to this faintly ludicrous subject reflect back on Walahfrid himself, in an elegant mockery of the excesses of his own panegyrical style? Or does genuine virtuosity combine here with ambiguous flattery in a measure intended to create a residual doubt as to the sincerity of the compliment? Walahfrid, deliberately, never reveals whether the humour of his epigram is merely self-reflexive or really risqué. Irony, in the hands of an imperial panegyrist, is a two-edged weapon.

Charlemagne’s poets praised him to a ludicrous extent, and I’ve often wondered how seriously he and his heirs took the verses that served as politically useful flattery. It’s all too likely that they loved what they heard.

The subjects of Frankish kings weren’t free to write what they felt, but by studying them, we can ensure the promise of the liber in the liberal arts they bequeathed us. Behold the benefits of the thousand-year perspective: being unsurprised when leaders, by nature, believe their own hype, and being less inclined, sometimes, to fall for it yourself.

“With a torch in your pocket, and the wind at your heels…”

Disentangling sickly cucumber vines, dispatching peppers that chose not to thrive—the maudlin side of late summer gardening got me thinking this week about Walahfrid Strabo, the 9th-century abbot and gardener who tutored Charlemagne’s grandson. Walahfrid was famously unafraid of hard work, so perhaps I cheapened his memory when I sat down to translate his poem “To a Friend.”

Because the poem is only 10 lines long and grammatically compact, I made the same careless assumption as the day I broke ground in my garden: “How hard can this be?”

AD AMICUM

Cum splendor lunae fulgescat ab aethere purae,
Tu sta sub divo cernens speculamine miro
Qualiter ex luna splendescat, lampade pura,
Et splendore suo caros amplecitur uno
Corpore divisos, sed mentis amore ligatos.
Si facies faciem spectare nequivit amantem,
Hoc saltem nobis lumen sit pignus amoris.
Hos tibi versiculos fidus transmisit amicus;
Si de parte tua fidei stat fixa catena,
Nunc precor, ut valeas felix per saecula cuncta.

I haven’t been in a Latin classroom for 15 years, so when I try to translate verse, I get that Flowers for Algernon feeling—but it’s not hard to render this poem into clunky English prose:

“TO A FRIEND: When the splendor of the moon glitters from the pure heavens, stand under the sky and behold with wonder as you see the pure light shine from the moon, see its brilliance embrace dear ones divided bodily but connected by love in their minds. If face may not gaze on beloved face, then at least let this light be proof of our love. Your faithful friend has sent these little verses. If, for your part, your bond of loyalty stands firm, then I pray you be happy and well forever.”

Translating Latin poetry into English is a nasty job; you’re duty-bound to smother some gasping aspect of meaning or form and bury it deep in your notes. Lines of Latin verse don’t rhyme at the ends; they’re ruled by vowel quantity, using long and short vowels where we use stressed and unstressed syllables. Walahfrid composes hexameter lines: the first four feet have to be dactyls or spondees, the fifth foot is usually a dactyl, and the sixth foot is always spondaic—but there are also three places where a good Latin hexameter line ought to have a caesura, and at least two places where it’s verboten to break up a word across different feet.

Ever versatile, “Hexameter Hank” Longfellow adapted the form for English metrical verse in the 1,400-line Evangeline: “This is the forest primeval, the murmuring pines and the hemlocks.” (I’ve tried it too by adapting elegiac couplets, which alternate hexameter and pentameter.)

So I sat down to translate Walahfrid’s poem, expecting to be done in a day.  I stumbled first on the diction: A poet who varies his language is a translator’s dream, so I frowned to realize that Walahfrid twice uses both pura (“clear, pure, simple, plain”) and splendor (“brilliance, brightness, luster”).

Using the same word twice (and then doing it twice) emphasizes a bond between two friends, but that’s just a small part of what’s going on in this poem. You don’t need to know a word of Latin to see it:

Cum splendor lunae fulgescat ab aethere purae,
Tu sta sub divo cernens speculamine miro
Qualiter ex luna splendescat, lampade pura,
Et splendore suo caros amplecitur uno
Corpore divisos, sed mentis amore ligatos.
Si facies faciem spectare nequivit amantem,
Hoc saltem nobis lumen sit pignus amoris.
Hos tibi versiculos fidus transmisit amicus;
Si de parte tua fidei stat fixa catena,
Nunc precor, ut valeas felix per saecula cuncta.

Rhyme! Medieval Latin poets often played with internal rhyme, but one German scholar in 1965 spotted Walahfrid doing something special: Each line has two rhyming syllables, one on a rising, stressed syllable, the other on a falling, unstressed syllable. Like Walahfrid and his friend, they’re distant, and a little bit different, but share a bond. At the end, the tenth line brings them as close as can be in an idiom that means “forever.”

Are there artful ways to render this in English? I tried:

“When the pure moon sends forth its brightness in splendor from the heavens…”

Bleah. Even if I pretend that’s a proper rhyme, the hexameter is lifeless, and the diction is novice, pocket-dictionary stuff. Walahfrid may have bonded by moonlight with his long-distance friend, but I won’t be the one to craft an English translation that illuminates modern readers with a medieval truth: that the body and soul of a poem are one.

“World tour, media whore, please the press in Belgium…”

Friends tell me I’m underzealous in promoting my own books. I see this blog as something other than a relentless sales pitch—but since April is the dubious “National Poetry Month,” it’s time to tout two titles. I’ll say only this: If you enjoy the way this blog chases down medievalism in everyday life, then the “Quid Plura?” team of kobolds would be grateful for your support.

In 2009, after promoting my Charlemagne book and working on projects for other people, I was word-weary and exhausted. To make writing fun again—without worrying about marketability, editors’ impressions, or other people’s needs—I started composing poems inspired by the gargoyles and grotesques that adorn my friendly neighborhood neo-Gothic cathedral.

Light verse! Sonnets! Strange soliloquies and songs! Translations from Latin and German! Three years and more than fifty poems later, the folks at the cathedral graciously gave me permission to show their typically publication-shy beasties in print. The resulting book, Looking Up: Poems from the National Cathedral Gargoyles, is now available at the cathedral gift shop, through Amazon, or (most profitably) directly from me. I’ll donate 75 percent of the net profits to the National Cathedral to help repair damage from the 2011 earthquake. It’s my way of saying thank-you for the many quiet afternoons I’ve spent on the cathedral grounds. (Browse the first drafts of 51 of the 53 poems, and learn more about the book here.)

In 2007, I translated the 15th-century romance “The Taill of Rauf Coilyear,” a 972-line Middle Scots poem about the kerfuffle that ensues when Charlemagne, separated from his entourage by a snowstorm at Christmastime, seeks refuge in the home of a proud and irascible collier (a sort of medieval Tommy Saxondale). Combining folklore motifs with burlesque humor and elements of chansons and chivalric romances, “Rauf Coilyear” is a lively but rarely-read tale of courtesy, hospitality, and knighthood. To my knowledge, it’s also the only medieval romance in which Charlemagne totally gets slapped in the face.

The translation was an experiment: I wanted to see if I could imitate all 75 of the original poem’s tricky rhyming, alliterative, 13-line stanzas in a translation that was both readable and entertaining. (Check out “The Taill of Rauf Coilyear” in its original Middle Scots to see what I was up against.)

The Tale of Charlemagne and Ralph the Collier is now available through Amazon as a $10 paperback. There’s also an e-book specially formatted for the Kindle. (To get a taste of the translation, sample this low-res PDF of the first few pages.)

No one else has translated “Rauf Coilyear” into rhyming, alliterative, modern English verse, and I doubt anyone else will be nutty enough to try—so whether you’re a longtime reader of this blog, a student of medieval literature, a fan of old-fashioned poetic formalism, or a collector of truly obscure manifestations of Charlemagniana, I hope you’ll find this translation a satisfying read. Despite what Mamillus claimed, sometimes a sad tale isn’t best for winter after all.

“…and every one of them words rang true, and glowed like burning coal…”

In 2007, I translated the 15th-century romance “The Taill of Rauf Coilyear,” a 972-line Middle Scots poem about the kerfuffle that ensues when Charlemagne, separated from his entourage by a snowstorm at Christmastime, seeks refuge in the home of a proud and irascible collier (a sort of medieval Tommy Saxondale). Combining folklore motifs with burlesque humor and elements of chansons and chivalric romances, “Rauf Coilyear” is a lively but rarely-read tale of courtesy, hospitality, and knighthood. To my knowledge, it’s also the only medieval romance in which Charlemagne totally gets slapped in the face.

The translation was an experiment: I wanted to see if I could imitate all 75 of the original poem’s tricky rhyming, alliterative, 13-line stanzas in a translation that was both readable and entertaining. (Check out “The Taill of Rauf Coilyear” in its original Middle Scots to see what I was up against!) I made the translation available as a free, downloadable PDF in 2007, and then in 2008 I sold the occasional paperback directly through the blog.

This year, I decided it was time to put this book into wider circulation. The Tale of Charlemagne and Ralph the Collier is now available through Amazon as a $10 paperback. There’s also a version specially formatted for the Kindle. (To get a taste of the translation, sample this low-res PDF of the first few pages.)

No one else has ever translated “Rauf Coilyear” into rhyming, alliterative, modern English verse, and I doubt anyone else will be nutty enough to try—so whether you’re a longtime reader of this blog, a student of medieval literature, a fan of old-fashioned poetic formalism, or a collector of truly obscure manifestations of Charlemagniana, I hope you’ll find this translation a satisfying read. Despite what Mamillius claimed, sometimes a sad tale isn’t best for winter after all.