French Encouraging Phrases

not let me down (Do not let me down)

From our birth, and throughout our lives, people are reason for hope and expectation for those around us. We are a continuing promise. When we are born, our parents are hopeful that we will be obedient and loving children, students applied, exemplary professionals and citizens, and finally, a staff for their old age, in short, children who feel proud. Our brothers are confident that we will be playmates, accessories, fraternal strongholds. As we grow, our friends expect us loyalty, mutual help and friendship. Our colleagues are confident that our partnership can have diligently. Our partner expects love, support mutual loyalty, understanding. Our children wait eagerly for us to gather honey, balanced education, selfless dedication, protection. And so in all areas of human relations.

However, as we grow and live, we will disappoint those hopes, disappointed expectations and unfulfilled promises we made implicitly by the mere existence. This disappointment brought forth as we pass has a positive and a negative side, like most things in life. The negative side is the discomfort we feel for the failure to live up to what they expected and others expect of us. The upside is that, after all, since disappoint is inherent to the process of living, if disappointed is because we are living, because we are still alive.

I at least I've reached middle age (which could be described as green mature or mature youth) at this point in my life I've had time and opportunity to be disappointed because my parents (to them the first), my brothers, my friends, my old girlfriends, my wife (especially her), my children (especially them), my colleagues and my students, and now as author of this Blog , guess my readers also , word, act or omission.

Consider a particular case: disappointment mutually inflicted a couple members. When they meet, everything is expectation of happiness. But the passage of time and coexistence (the co-existence : life-in-common, the act-of-living-together) make to surface defects of character and attitude that were previously kept hidden or concealed . Then erode expectations and hopes were encouraged in the beginning. And each of the partners begins to disappoint the other (or seen the opposite: everyone starts to feel disappointed by the other party.) If the disappointment is critical, then there are two options: either the conformity and adaptation, or rupture. In the background, always a break is because we that our partner has disappointed the hopes we had landed.

curious but understandably human beings are much more likely to acknowledge the disappointment caused by the self-other than to recognize the disappointment he caused in others. In the case of rupture of a couple, each of the members tend to remember much disappointment that the disappointment suffered. But here adduce literary examples of both. The Latin poet Catullus decides to end his relationship with his beloved Lesbia (poem 76). This is a poem that we include in the genre of renuntiatio amoris (renunciation of love, breakup). However, Catulo considera que su actitud ha sido impecable hacia Lesbia en todos los sentidos, y que ha sido ella la que, por deslealtad, ha defraudado las expectativas que él tenía sobre ella:

Si qua recordanti benefacta priora voluptas
est homini, cum se cogitat esse pium
nec sanctam violasse fidem, nec foedere nullo
divum ad fallendos numine abusum homines:
multa parata manent in longa aetate, Catulle,
ex hoc ingrato gaudia amore tibi.
nam quaecumque homines bene cuiquam aut dicere possunt
aut facere, haec a te dictaque factaque sunt:
omnia quae ingratae perierunt credita menti.
quare cur te iam amplius excrucies?
quin tu animo offirmas atque istinc teque reducis,
et dis invitis desinis esse miser?
difficilest longum subito deponere amorem,
difficilest, verum hoc, qua lubet, efficias:
una salus haec est, hoc est tibi pervincendum,
hoc facias, sive id non pote sive pote. -
o di, si vestrumst misereri, aut si quibus umquam
extremo, iam ipsa in morte, tulistis opem,
me miserum aspicite et, si vitam puriter egi,
eripite hanc pestem perniciemque mihi!
hei mihi, subrepens imos ut torpor in artus
expulit ex omni pectore laetitias.
non iam illud quaero, contra me ut diligat illa,
aut, quod non potis est, esse pudica velit:
ipse valere opto et taetrum hunc deponere morbum.
o di, reddite mi hoc Pietat pro mea!

If a man gets any pleasure to remember his good
shares when recalls that has been loyal,
has not violated the sacred loyalty or abused in any agreement
the sanctity of the gods to defraud people,
many pleasures await you, Catullus, for a long life,
a result of this love that has not reciprocated.
As far as men can do or say good
all that is said and done for you.
all of which fell on deaf ears, a heart committed unfair:
therefore why are you going to haunt you again, why not get paid
forces and come back on you,
and stop being miserable, against the will of the gods?
arduous task is to depose of a sudden a long love
hard, but do it at all costs:
that is the only salvation, it must overcome,
that you do, whether it is possible or not.
Oh, gods, if you own compassion, if ever some
offer help and in the same death,
contempladme to me, unhappy, and if I lived honestly,
arrancadme this disease and the destruction,
that infiltrate as a paralysis in my marrow,
booted me around the chest joie de vivre!
and do not mean this, that my part in love,
or, what is impossible, who wants to be honest.
I want to reset and heal from this painful disease:
oh, gods, devolvedme this in exchange for my loyalty.

In contrast, we document the opposite view (which is much rarer) in a modern poem Felipe Benítez Reyes : here, the lyrical subject argues that when a breakup occurs, one must reflect on the disappointment caused in your family. This disappointment has been the cause of the breakdown or abandonment: WARNING

If you ever suffer, and you will,
by someone who loved you and that leaves you,
not hold grudges or forgive him: distorts their memory
the spiteful
forgiveness and love is just a word that does not conform
never a feeling. Supports
your pain alone, because the merit
adversity even more justified if you were

unfair to your conscience, not betting
only love I gave you
innocent splendor, its untouched worlds.

So when you will suffer-and-
by someone who loved you, always tries to accuse yourself
its
forgotten because you were a coward or maybe you were ungrateful.
and learns that life has a price you can not afford
continuously.
And learn your dignity in defeat, thanking

who loved you fleeting gift of her beauty.

(From the book worlds Openings , 1985)

How To Be A Good Restaurant Dishwasher

Love Spell (o. .. what to do if you can not live without it)

Imagine you are in love with someone. The loved one is not for us, because it would not agree establish a relationship with us, or because it has ended the relationship (and frequent a particular case is when our family left us for a third party). We are suffering the worst disease that could occur in the realm of feelings, unrequited love (love ingratus ).

What can this situation? Maybe we can still try to dissuade the beloved of your intentions and vexatious "dejatorias": write poems or songs, send flowers with obsequious little notes, or other lavish gifts; touch serenades, trying to persuade her, bombarding it with calls, emails and sms, and because ultimately, emotional blackmail, threatening to commit suicide if we do not applicable (we be surprised at how many couples and marriages statistically have been or will have saved a break because one of the other members threatened to kill herself if he left, I know more than one case).

If all our efforts and determination are futile, it should implement some tricks to forget our love, on which Ovid spoke at length in his book Remedia amoris (Remedies against indifference "): we could redirect our energies into other activities, always trying to avoid idleness (which is what Freud called sublimate the sexual drive) or to land and through time (do not say distance is denial?) or think ill of the beloved and refine their flaws, to be encouraging for her hatred and resentment in ourselves.

Other resources that happen to me (but excludes Ovid recommendations) are: woo and seduce another person (you know: a dead king, king position), or get high or drunk to dull the pain. But in the end, if our condition is really extreme and desperate, if it is literally true that "can not live without it" *, the most consistent and worthy is ... yes, consummate suicidal threats, not to be of those who fake a shot and hide the hand is that there is no denying that there is nothing more elegant and romantic than a love suicide. The procedures for self-immolation have classic pedigree are varied (the method of Socrates, who is the hemlock, but worth every poison, a Turkish bath with bleeding, such as Seneca, or a dagger with which practiced a kind of harakiri, as Peto), but one quite appropriate in case of loving motivation would be left to die of starvation (To display a slow agony and colorful, and lead to further dent morale in the loved one, causing it).

However, at least from the standpoint of cultural tradition, suicide is more typical love jumping from a cliff or ravine, and according to legend, Sappho made from a cliff on the Greek island of Lefkada, when he could not endure the scorn of Phaon, and since then, in imitation of her many lovers were desperate (by the way, for those unwilling or unable to afford a trip to the Ionian island, suggest three suitable sites in southern Spain : the viewpoint of Vejer de la Frontera (Cádiz) the block of Ronda (Malaga), or a cliff in the Algarve Portuguese). Indeed, the modernist painter Gustave Moreau (1826-1898) was haunted by the suicide of Sappho, to the point where he painted the episode in several stages (Sappho overlooking the precipice in free fall Sappho, Sappho and folded). Take for example this painting entitled La mort de Sappho :



is also true that before getting to that end, we should try a procedure that many Greeks and Romans considered effective: the magic (although Ovid deter this practice in Remedia amoris). Many Greeks and Romans practiced witchcraft, spells and charms, to win a love dish. We have documentation of this in Greek and Latin (of which no documentation is whether or not they were effective in achieving its objectives).

For example, a certain Felix wants to win the love of such a Veti. Adjures the infernal deities, so that they instill love for him in Veti, registering the spell on a tablet of lead. The Latin text is gaps (and also with spelling and grammar) and the translation that I offer only approximate:

commenda Ope ... hell ut non ... contemnere me, sed quem faciated quodcumque Desidero peperites Optatus Vetti, adiubantibus enim vobis ut amoris mei causa non dormiat, non cebum non escam accipere possit. [...] obligo Vettie [quam] peperit Optata sensum sapientiam et intellectum et voluntantem, ut amet me Felicem quem peperit Fructa ex ha die ex hac ora, ut obliviscatur patris et matris et propinquorum suorum et amicorum omnium et aliorum virorum amoris mei autem Felicem quem peperit Fructa, Vettia quem peperit Optata solum me in mente habeat... dormiens vigilans uratur frigat... ardeat Vettia quam peperit Optata... amoris et desideri mei.

Con este rito os conjuro, dioses infernales, a que no consintáis que me desdeñe, sino que haga lo que yo ansío Vetia, a la que parió Optata; a que, gracias efectivamente a vuestra ayuda, no duerma por causa de mi amor, can not ingest food or food. Alienate, Veti, which bore elective subject, the sense, prudence, mind and will, to love me, Felix, who gave birth Fructo, from this day and from this hour to forget his father and mother and their relatives and friends and the other men, for love of me, Felix, who bore Fructo. That Veti, who bore Optatus, just me in your mind, sleeping or awake, and shall burn, freeze, burn Veti, which bore Optatus, love and desire for me.

This is a real magic, but have also been preserved literary versions of these spells of love (carmina amoris). For ejemplo, el Idilio II de Teócrito, donde Simeta, locamente enamorada de Delfis, pronuncia un elaborado ensalmo para atraer su amor. O la égloga VIII de Virgilio, donde Alfesibeo hace lo propio para recuperar el favor del jovencito Dafnis. Copio aquí sólo un extracto de este segundo poema (no se pierdan la belleza del símil de la vaca):

ducite ab urbe domum, mea carmina, ducite Daphnim.
Necte tribus nodis ternos, Amarylli, colores;
necte, Amarylli, modo et «Veneris» dic «vincula necto».
ducite ab urbe domum, mea carmina, ducite Daphnim.
Limus ut hic durescit et haec ut cera liquescit
uno eodemque igni, sic nostro Daphnis amore.
sparge molam et fragilis incende bitumine lauros.
Daphnis me malus urit, ego hanc in Daphnide laurum.
ducite ab urbe domum, mea carmina, ducite Daphnim.
Talis amor Daphnim, qualis cum fessa iuvencum
per nemora atque altos quaerendo bucula lucos,
propter aquae rivum, viridi procumbit in ulva,
perdita, nec serae meminit decedere nocti,
talis amor teneat, nec sit mihi cura mederi.
ducite ab urbe domum, mea carmina, ducite Daphnim.
(Virgilio, Églogas 8.72-90)

Traed de la ciudad a casa, traed, ensalmos míos, a Dafnis.
Ata tres hilos de colores distintos con tres nudos, Amarílide;
átalos, Amarílide, and say only: "I'm tying the bonds of Venus." City
Bring home, bring, my spells, Daphnis.
Like this clay hardens and the wax melts
at the hands of one and the same fire, and Dafnis suffer for my love.
Spread flour and crispy bitumen comprises bay leaves
the evil Daphnis burns me, as I hug the bay by Daphnis. City
Bring home, bring, my spells, Daphnis.
That this love it holds to Daphnis as when a dead cow
to seek to steer by groves and forests grown faint
falls along a river, next to the green egg,
lost and can not remember back to the fall night,
that it possesses such a love and I do not worry I take care of it. City
Bring home, bring, my spells, Daphnis.

Finally, I found these spells of love with contemporary life, but as real magic rites (not know), at least as poetic reasons (and that's the reason why I have written this post because the subject is present). Luis Garcia Montero (Granada, 1958) has written a modern version of the motif of love magic in this one (the book separate rooms , 1994):

SONG OF WITCHCRAFT

partner Lord, Lord of the night, let

turn his face who would not look at me.

Let your eyes look me

sustained and blue behind the bar.


ask my name and asking me
slowly approaching snuff.

If you prefer to stay,
make everyone leave this bar
and depopulation

to leave us alone with the song slower.

If you decide to leave,

the moon has its light on our kiss
and that the streets know
also leave us alone.

partner Lord, Lord of the night,
do not
cock crow about buildings,
delaying the day and last


your shadows long enough.

The time it took to decide.

So you know the readers of this blog : If you suffer from lack of love and have lost hope, as a last resort do not lose anything by trying a spell love (worth the Latin text above, Felix, substituting the names of subject and his beloved), and you tell me if it is effective or not. Always preferable to apply the Socratic method or sapphic. I say.

* I borrow the phrase of the blog If you can not live without me ... How come still not you dead? (Thanks, Eva).

Technorati tags: Virgil, Theocritus , love spell, magic , Luis García Montero , Eclogue , suicide, love , Gustave Moreau, Classical Tradition Today

First Response Light Second Line

All drinking

plays a post more frivolous and light (I hope), after the dramatic entry over fear. The ancient Greeks also had what might be called "Songs of drunks" (as our "Wine Assumption selling ..."): ie ditties to be recited in the context of banquets and meetings of drinkers. The following little poem belongs to the collection of Anacreontics . This collection is a compilation of themed banquet later poems, not being of Anacreon, were composed in the style and theme of the Greek lyric poet, and were attached to his name:

Ἡ γῆ μέλαινα πίνει,
πίνει δένδρεα δ 'αὖ γῆν
πίνει θάλασσ' ἀναύρους,
son d sun thάlassan,
son d sun the moon;
me: What mάchesth 'partners,
kaftoi thέlonti pίnein;
( Anacreónticas 21)

La negra tierra bebe,
los árboles beben la tierra,
el mar bebe las fuentes,
y al sol, la luna.
¿Porque lucháis, compañeros, conmigo,
also want to drink?

In Spain, two poets cultivated especially gender anacreontic by free translations or adaptations of Greek poems: Esteban Manuel de Villegas (1589-1699) in the seventeenth century, and Juan Meléndez Valdés in the eighteenth. The first composed a graceful and concise adaptation of the song above:

Monostrofe 20

drink Del Bebe


fertile land and land plants, water
the winds, the suns
water,
moons and suns and stars
clear. Then why

drink vedáis me, comrades?

The Greek also has known little poem numerous imitations in English poetry. For example, it's Charles Cotton (1630-1687), published in 1689 (which is far more verbose than Villegas):

Paraphras'd from Anacreon

The Earth with swallowing drunken showers
Reels a perpetual round, With their healths
And the Trees and Flowers
drink up the Ground Again.

The Sea, full of Liquor spuing,
The ambient Air doth sup, And thirsty
Phoebus at a pull,
Quaffs off the Ocean's cup. When

stagg'ring to a resting place,
His bus'ness Being done,
The Moon, with her pale face platters, and drinks up
Comes the Sun. Since

Elements and Planets Then Drinks
an eternal round,
'Tis sure much more for men
Proper Have Better Liquor found. Why I May Not
Then, pray tell me, Drink and Be
drunk as well as They?

In addition, the following poem of Shelley , is not about drinking, but about love, but uses the same procedure rhetorical and argumentative of Anacreontic Greek:

Love's Philosophy

The Fountains
mingle with the river And the rivers with the ocean,
The winds of heaven mix
for ever With a sweet emotion;
Nothing in the world is single,
All things by a law divine In one
Another's Being
mingle-Why not I with thine?

See the mountains kiss high heaven, And the waves clasp
One Another;
No sister-flower Would Be forgiven If it disdain'd STI
brother;
And the sunlight clasps the earth, And the moonbeams kiss
the sea- What Are All These
kissings worth, If thou kiss
not me?

And, for that matter to trace the rhetoric of these poems, flamenco song "The Night They Blew Up The Moon," Bacilos group, we see the same mode of argument on couple of stanzas:

If men have reached the moon, from Sevilla
if I can talk to someone in New York,
if the medicine cures what was certain death,
tell me why it is not possible our love.

If the beautiful with a kiss the beast became a heartthrob,
if the flowers wilt and later returns to sprout, grandparents
if you want,
and his love is all you have, tell me
Why do not we'll try.

Technorati tags: Anacreon , Shelley , Anacreontea , Charles Cotton , Esteban Manuel de Villegas , poetry, drinking , love, love poetry , Classical Tradition

Redoing Brick Fireplace

Fear makes the world go round (Fear Makes the world go round)

[Update 9/14/2006. For an Inglés translation of this post by Richard Blazek, see here . Thanks, Richard!]

is countless number of things that humans do because of fear. I do not believe, with Freud, that the motivation of the human species is unique: the sex drive. Nor am I convinced that the motivation of man is double, as he held the Archpriest of Hita, subsistence (preservation of the individual) and procreation (preservation of the species): design

As Aristotle thing is true,
the working world for two things: first, by aver
Inspection and maintenance, the other was
by aver juntamiento with fembra plasentera. (Book of Good Love , verse 71)

No, the motivation universal, ubiquitous engine in the world, is the fear .





Breast Baby demanding food with their crying and cooing of the mother, because he is afraid: to starve or be run over or beaten by a larger congener. School children in abuse of the weak because they fear themselves to be victimized by others: they fear because they are afraid. For fear of loneliness or social ostracism made friends with other individuals. That same fear leads us to package it (the unity is strength, "he says) in various associations, clubs, political parties or trade unions (unions : mafia quasi those societies for mutual protection, shielding its members against fear to all outside). We study and develop careers because we fear of "being nobody" in the human jungle and, therefore, not be able, throughout our life, to pursue life-sustaining medical care and protection from hostile elements. When we love, incur major indignity and baseness for fear that the loved us reject or abandon us. Matching people and marries the wrong person for fear of isolation. Procreate children because it scares us to imagine themselves in our old age, or because we wish to neutralize the fear to dissipate the memory of us once we die.

Many attracts power and wealth (as discussed in Lucretius), because such goods apparently placed us in a safe position and exempt from fear. We are intoxicated with drugs or alcohol to evade, because we dread to face reality. We cling to life because we fear death, like Hamlet: For

In That Sleep of Death, dreamer What May Come, When we haue shuffel'd
off this Mortalla Coile,
Must giue vs pawse. There's the respect
That makes Calamity of so long life
For who would beare the Whips and Scornes of time, […]
When he himselfe might his Quietus make
With a bare Bodkin? Who would these Fardles beare
To grunt and sweat vnder a weary life,
But that the dread of something after death,
The vndiscouered Countrey, from whose Borne
No Traueller returnes, Puzels the will,
And makes vs rather beare those illes we haue,
Then flye to others that we know not of.
Thus Conscience does make Cowards of vs all,

Pues los ensueños que nos puedan acontecer durante el sueño de la muerte,
una vez que nos hayamos desprendido del mortal veil
should make us reconsider. Therein lies the fear that consent
an unhappy life so long.
For who would bear the whips and downs of the time, [...]
when he himself could obtain peace of mind with a simple dagger
? Who would endure suffering these defects,
to groan and sweat under the burden of life,
if not for the fear of something after death,
to that unknown country from whose bounds no traveler returns
, will confuse
and makes us bear those ills we have,
before escaping towards others ignored?
Thus conscience does make cowards of us all.

And vice versa: the desperate opt for suicide cling to death for fear of life. For fear of being committed major sins and injustices: the scam, steals, kills, denigrates his neighbor, for we fear being victims of such abuse ourselves, and we chose to get ahead. members of the courts that judge in the competitions and rating prevaricate for fear University: prefer candidates promote confidence, that they do not shade or frighten them, while the most able postponed because they are scary. Tyrants fear the longer tyrannize over his subjects feel. When the tyrant Creon banishes Medea from the kingdom of Corinth, he blurts out free cives metu ("free citizens fear" Seneca, Medea 270). And rise of individual psychology to collective states wage war for fear that the enemy take the initiative.

I even believe that, anthropologically, both smiling as depression born of fear. The smile was a grimace the mouth with that apes the dominant weak conveyed the message that posed no threat. That is, the shy smile (who were afraid of timere Latin verb "fear"). Depression, with the passive and timid that it produces in the individual serving to convey the same message of surrender and helplessness in the face of potential aggressors. Ultimately, it is fear that drives mankind to interact with their environment and with other individuals. So I think that bloggers write articles on our blog for fear of being nobody, nobody can count on us in the blogosphere. Fear is always fear.

Javier Marías's novel Your Face Tomorrow . 2. Dance and dream (Madrid: Alfaguara, 2004), describes how criminals are defended in the final trial for their crimes and misdeeds:

defendants

And always respond: "It was necessary, defending my God, my King, my country, my culture, my race, my flag, my legend, my tongue, my class, my space, my honor, my people, my safe, my wallet and my socks. In short, I fear. " (P. 162)

and Lucretius, the apostle in Rome of the Epicurean philosophy, develops at length the issue that is the fear of death, why people make all kinds of sins and crimes during his lifetime ( De rerum natura 3.59-73 ):

Avaritia denique et honorum caeca cupido,
quae homines cogunt wretched end
transcend inter dum et iuris atque scelerum partners
ministers atque dies niti Noctes praestante labore
ad summas emergere opes, haec vulnera vitae
non minimam partem mortis formidine aluntur.
turpis enim ferme contemptus et acris egestas
semota ab dulci vita stabilique videtur
et quasi iam leti portas cunctarier ante;
unde homines dum se falso terrore coacti
effugisse volunt longe longeque remosse,
sanguine civili rem conflant divitiasque
conduplicant avidi, caedem caede accumulantes,
crudeles gaudent in tristi funere fratris
et consanguineum mensas odere timentque.

En fin, la avaricia y el deseo ciego de honores,
que obligan a los desdichados hombres a transgredir los límites de la justicia
y, a veces, como cómplices y colaboradores de crimes,
to strive night and day, with enormous effort,
to achieve maximum wealth, these vices of life
fed largely by the fear of death.
As the shameful contempt and debilitating poverty
seem incompatible with a sweet and safe life
and are as a living and at death's door.
Therefore, men who labor for a terror free
trying to escape and flee far away,
through the blood of their fellow citizens and increasing its equity
, anxious, doubled his wealth, accumulated death upon death.
Cruel, rejoice in the tragic funeral of a brother and hate and fear
banquets relatives.

Thus, it is clear that the greatest virtue is ethical and civic courage. But how few have it.

Technorati tags: dread, fear , Lucretius, sense of life, Hamlet, Shakespeare , Classical Tradition

Chetna And Prithvi Canada

Nothing sweeter than love

De Luis Alberto de Cuenca (Madrid, 1950) and poems quoted here and here in this blog . I read his latest book, Life in flames (Madrid: Visor, 2006).

That includes the following poem:
ALICIA

Forty degrees in the shade.
An empty road on the horizon is lost. A Chevrolet
provided ready for scrapping.
A rock pool where bathing.
A glass of cold beer in a McDonald's.
Two or three truck drivers with whom to converse.
Two or three waitresses at that hesitation.
A Bible salesman to be discussed.
An amazing sunset.
All this in exchange for a rainy afternoon with Alicia
in a shed.

The rhetorical technique used is that we know as priamel : first (vv. 1-9), lists a number of elements supposedly joyful to the subject; then establishes the superiority of love over those other pleasures of life (vv. 10-11).

technique with the same erotic involvement is already in the Greek epigrammatic Asclepiades of Samos, in the third century BC, which was considered the inventor of the Alexandrian erotic epigram ( Anthology 5169):

Ἡδὺ θέρους διψῶντι χιὼν ποτόν, ἡδὺ δὲ ναύταις
ἐκ χειμῶνος ἰδεῖν eiarinon Stέfanon;
idion d, when the krύpsῃ mίa filέontas
greatcoat and ainitai Kύpris In 'amfotέron.

Dulce es para el sediento el agua fresca en el estío,
dulce para los marinos contemplar tras el invierno la primaveral Corona Boreal.
Pero más dulce es that a single blanket covering
two lovers who worship Aphrodite.

is not implausible to suppose that Luis Alberto de Cuenca, fine Hellenistic, was inspired by the little poem of Asclepiades for its own membership.

Indeed, it is highly likely to Jaime Gil de Viedma read and imitate the Asclepiades epigram. We know that Biedermann, although he knew the Greek Anthology read the in French translation in the Classics Garnier. The poem that is reminiscent Gil de Viedma clear the Hellenistic epigram is 'Anniversary Waltz', belonging to Book Travel Companions (Barcelona, \u200b\u200b1959), and launches:

ANNIVERSARY WALTZ

Nothing is as sweet as a
room for two, when we do not want too,
outside the city in a quiet hotel, and couples
doubtful and a child node, if

is not this slight feeling of unreality
.
something like summer in my parents' house, long ago, as travel by train
night.

[...] Interestingly, in "Anniversary Song", the book Morals (1966), quoted the poet himself, again evoking Asclepiades epigram:

Because they are now six years since ,
because there is on earth still
nothing as sweet as a
room for two, if it's yours and mine

I studied more closely the classical tradition present in Gil de Viedma in this article.

I realize, of course, they almost always comment here on the same poets, my classics : Catullus, Horace, Virgil, Statius, Fray Luis de Leon, Quevedo, Gabriel y Galán, Luis Cernuda , Jaime Gil de Viedma ...

want my readers to enjoy the love, poetry and life.

Technorati tags: Asclepiades , Jaime Gil de Viedma , poetry, love , Classical Tradition