New Weekly Quest: The October 8th Birth Of Politicians.
This week we present The October 8th Birth Of Poets. On this day, three great were born:
- 70 BC – Virgil, Roman poet
- 1686 – Allan Ramsay, Scottish poet
- 1814 – Mikhail Lermontov, Russian author
Great things happened on this same day!
70 BC – Virgil, Roman poet
Publius Vergilius Maro (also known by the Anglicised forms of his name as Virgil or Vergil) (October 15, 70 BC – September 21, 19 BC) was a classical Roman poet, best known for three major works—the Eclogues (or Bucolics), the Georgics, and the Aeneid—although a number of minor poems, collected in the Appendix Vergiliana, have also sometimes been attributed to him.
Virgil came to be regarded as one of Rome’s greatest poets. His Aeneid can be considered a national epic of Rome and has been extremely popular from its publication to the present day. His work has influenced Western literature. His epic, the Aeneid, had followed the literary model of Homer’s epic poems Iliad and Odyssey. The story is about Aeneas’s search for a new homeland and his war to found a city.
Virgil’s father was a wealthy landowner, who could afford a good education for his son that included schools in Cremona, Mediolanum, Rome and Naples. After considering briefly a career in rhetoric and law, the young Virgil turned his talents to poetry.
astronomy, which he soon abandoned for philosophy. From Virgil’s admiring references to the neoteric writers Pollio and Cinna, it has been inferred that he was, for a time, associated with Catullus’ neoteric circle. However schoolmates considered Virgil extremely shy and reserved, according to Servius, and he was nicknamed “Parthenias” or “maiden” because of his social aloofness. Virgil seems to have suffered bad health throughout his life and in some ways lived the life of an invalid. According to the Catalepton, while in the Epicurean school of Siro the Epicurean at Naples, he began to write poetry. A group of small works attributed to the youthful Virgil by the commentators survive collected under the title Appendix Vergiliana, but are largely considered spurious by scholars. One, the Catalepton, consists of fourteen short poems, some of which may be Virgil’s, and another, a short narrative poem titled the Culex (“The Gnat”), was attributed to Virgil as early as the 1st century AD.
The Eclogues
The biographical tradition asserts that Virgil began the hexameter Eclogues (or Bucolics) in 42 BC and it is thought that the collection was published around 39-38 BC, although this is controversial. The Eclogues (from the Greek for “selections”) are a group of ten poems roughly modeled on the bucolic hexameter poetry (“pastoral poetry”) of the Hellenistic poet Theocritus. After his victory in the Battle of Philippi in 42 BC, fought against the army led by the assassins of Julius Caesar, Octavian tried to pay off his veterans with land expropriated from towns in northern Italy, supposedly including, according to the tradition, an estate near Mantua belonging to Virgil. The loss of his family farm and the attempt through poetic petitions to regain his property have traditionally been seen as Virgil’s motives in the composition of the Eclogues. This is now thought to be an unsupported inference from interpretations of the Eclogues. In Eclogues 1 and 9, Virgil indeed dramatizes the contrasting feelings caused by the brutality of the land expropriations through pastoral idiom, but offers no indisputable evidence of the supposed biographic incident. Readers often did and sometimes do identify the poet himself with various characters and their vicissitudes, whether gratitude by an old rustic to a new god (Ecl. 1), frustrated love by a rustic singer for a distant boy (his master’s pet, Ecl. 2), or a master singer’s claim to have composed several eclogues (Ecl. 5). Modern scholars largely reject such efforts to garner biographical details from fictive texts preferring instead to interpret the diverse characters and themes as representing the poet’s own contrastive perceptions of contemporary life and thought.
Thematically, the ten Eclogues develop and vary pastoral tropes and play with generic expectations. 1 and 9 address the land confiscations and their effects on the Italian countryside. 2 and 3 are highly pastoral and erotic, discussing love, both homosexual (Ecl. 2) and panerotic (Ecl. 3). Eclogues 4, addressed to Asinius Pollio, the so-called ‘Messianic Eclogue’ uses the imagery of the golden-age in connection with the birth of a child (who the child is has been highly contested). 5 and 8 describe the myth of Daphnis in a song contest, 6, the cosmic and mythological song of Silenus, 7, a heated poetic contest, and 10 the sufferings of the contemporary elegiac poet Cornelius Gallus. Virgil is credited in the Eclogues with establishing Arcadia as a poetic ideal that still resonates in Western literature and visual arts and setting the stage for the development of Latin pastoral by Calpurnius Siculus, Nemesianus, and later writers.
Sometime after the publication of the Eclogues (probably before 37 BC), Virgil became part of the circle of Maecenas, Octavian’s capable agent d’affaires who sought to counter sympathy for Antony among the leading families by rallying Roman literary figures to Octavian’s side. Virgil seems to have made connections with many of the other leading literary figures of the time, including Horace, in whose poetry he is often mentioned, and Varius Rufus, who later helped finish the Aeneid. At Maecenas’ insistence (according to the tradition) Virgil spent the ensuing years (perhaps 37–29 BC) on the longer didactic hexameter poem called the Georgics (from Greek, “On Working the Earth”) which he dedicated to Maecenas. The apparent theme of the Georgics is instruction in the methods of running a farm. In handling this theme, Virgil follows in the didactic (instructive) tradition of the Greek poet Hesiod one of whose poems focuses on farming and the later Hellenistic poets. The four books of the Georgics focus respectively on raising crops and trees (1 and 2), livestock and horses (3), and beekeeping and the qualities of bees (4). Significant passages include the beloved Laus Italiae of Book 2, the prologue description of the temple in Book 3, and the description of the plague at the end of Book 3. Book 4 concludes with a long mythological narrative, in the form of an epyllion which describes vividly the discovery of beekeeping by Aristaeus and the story of Orpheus’ journey to the underworld. Ancient scholars conjectured that the Aristaeus episode replaced a long section in praise of Virgil’s friend, the poet Gallus, who was disgraced by Augustus and committed suicide in 26 BC. Augustus is supposed to have ordered the section to be replaced. A major critical issue in considering the Georgics is the assessment of tone; Virgil seems to waver between optimism and pessimism, sparking a great deal of debate on the poem’s intentions. With the Georgics Virgil is again credited with laying the foundations for later didactic poetry. The biographical tradition says that Virgil and Maecenas took turns reading the Georgics to Octavian upon his return from defeating Antony and Cleopatra at the Battle of Actium in 31 BC.
The Aeneid is widely considered Virgil’s finest work and one of the most important poems in the history of western literature. Virgil worked on the Aeneid during the last ten years of his life (29-19 BC), commissioned, according to Propertius, by Augustus. The epic poem consists of 12 books in hexameter verse which describe the journey of Aeneas, a prince fleeing the sack of Troy, to Italy, his battle with the Italian prince Turnus, and the foundation of a city from which Rome would emerge. The Aeneid’s first six books describe the journey of Aeneas from Troy to Rome. Virgil made use of several models in the composition of his epic; Homer the preeminent classical epicist is everywhere present, but Virgil also makes especial use of the Latin poet Ennius and the Hellenistic poet Apollonius of Rhodes among the various other writers he alludes to. Although the Aeneid casts itself firmly into the epic mode, it often seeks to expand the genre by including elements of other genres such as tragedy and aetiological poetry. Ancient commentators noted that Virgil seems to divide the Aeneid into two sections based on the poetry of Homer; the first six books were viewed as employing the Odyssey as a model while the last six were connected to the Iliad.
Book 1 (at the head of the Odyssean section) opens with a storm which Juno, Aeneas’ enemy throughout the poem, stirs up against the fleet. The storm drives the hero to the coast of Carthage, which historically was Rome’s deadliest foe. The queen, Dido, welcomes the ancestor of the Romans, and under the influence of the gods falls deeply in love with him. At a banquet in Book 2, Aeneas tells the story of the sack of Troy, the death of his wife, and his escape to the enthralled Carthginians, while in Book 3 he recounts to them his wanderings over the Mediterranean in search of a suitable new home. Jupiter in Book 4 recalls the lingering Aeneas to his duty to found a new city, and he slips away from Carthage, leaving Dido to commit suicide, cursing Aeneas and calling down revenge in a symbolic anticipation of the fierce wars between Carthage and Rome. In Book 5, Aeneas’ father Anchises dies and funeral games are celebrated for him. On reaching Cumae, in Italy in Book 6, Aeneas consults the Cumaean Sibyl, who conducts him through the Underworld where Aeneas meets the dead Anchises who reveals his Rome’s destiny to his son.
Book 7 (beginning the Iliadic half) opens with an address to the muse and recounts Aeneas arrival in Italy and betrothal to Lavinia, daughter of King Latinus. Lavinia had already been promised to Turnus, the king of the Rutulians, who is roused to war by the Fury Allecto and Amata Lavinia’s mother. In Book 8, Aeneas allies with King Evander, who occupies the future site of Rome, and is given new armor and a shield depicting Roman history. Book 9 records an assault by Nisus and Euryalus on the Rutulians, 10, the death of Evander’s young son Pallas, and 11 the death of the Volscian warrior princess Camilla and the decision to settle the war with a duel between Aeneas and Turnus. The Aeneid ends in Book 12 with the taking of Latinus’ city, the death of Amata, and Aeneas’ defeat and killing of Turnus, whose pleas for mercy are spurned.
Reception of the Aeneid
Critics of the Aeneid focus on a variety of issues (see Fowler for an excellent bibliography and summary). The tone of the poem as a whole is a particular matter of debate; some see the poem as ultimately pessimistic and politically subversive to the Augustan regime, while others view it as a celebration of the new imperial dynasty. Virgil makes use of the symbolism of the Augustan regime, and some scholars see strong associations between Augustus and Aeneas, the one as founder and the other as re-founder of Rome. A strong teleology, or drive towards a climax, has been detected in the poem. The Aeneid is full of prophecies about the future of Rome, the deeds of Augustus, his ancestors, and famous Romans, and the Carthaginian Wars; the shield of Aeneas even depicts Augustus’ victory at Actium against Mark Antony and Cleopatra VII in 31 BC. A further focus of study is the character of Aeneas. As the protagonist of the poem, Aeneas seems to constantly waver between his emotions and commitment to his prophetic duty to found Rome; critics note the breakdown of Aeneas’ emotional control in the last sections of the poem where the “pious” and “righteous” Aeneas mercilessly slaughters Turnus.
The Aeneid appears to have been a great success. Virgil is said to have recited Books 2,4, and 6 to Augustus; Book 6 apparently caused Augustus’ sister Octavia to faint. Unfortunately, the poem was unfinished at Virgil’s death in 19 BC.
Virgil’s death and editing of the Aeneid
According to the tradition, Virgil traveled to Greece around 19 BC in order to revise the Aeneid. After meeting Augustus in Athens and deciding to return home, Virgil caught a fever while visiting a town near Megara. After crossing to Italy by ship, weakened with disease, Virgil died in Brundisium harbour on September 21, 19 BC. Augustus ordered Virgil’s literary executors, Lucius Varius Rufus and Plotius Tucca, to disregard Virgil’s own wish that the poem be burned, instead ordering it published with as few editorial changes as possible. As a result, the text of the Aeneid that exists may contain faults which Virgil was planning to correct before publication. However, the only obvious imperfections are a few lines of verse that are metrically unfinished (i.e., not a complete line of dactylic hexameter). Other alleged “imperfections” are subject to scholarly debate.
The works of Virgil almost from the moment of their publication revolutionized Latin poetry. The Eclogues, Georgics, and above all the Aeneid became standard texts in school curricula with which all educated Romans were familiar. Poets, following Virgil often refer intertextually to his works to generate meaning in their own poetry. The Augustan poet Ovid parodies the opening lines of the Aeneid in Am. 1.1.1-2, and his summary of the Aeneas story in Book 14 of the Metamorphoses, the so-called “mini-Aeneid”, has been viewed as a particularly important example of post-Virgilian response to the epic genre. Lucan’s epic, the Bellum Civile has been considered an anti-Virgilian epic, disposing with the divine mechanism, treating historical events, and diverging drastically from Virgilian epic practice. The Flavian poet Statius in his 12 book epic Thebaid engages closely with the poetry of Virgil; in his epilogue he advises his poem not to “rival the divine Aeneid, but follow afar and ever venerate its footsteps.” In Silius Italicus, Virgil finds one of his most ardent admirers. With almost every line of his epic Punica Silius references Virgil. Indeed, Silius is known to have bought Virgil’s tomb and worshipped the poet. Partially as a result of his so-called “Messianic” Fourth Eclogue—widely interpreted later to have predicted the birth of Jesus Christ — Virgil was in later antiquity imputed to have the magical abilities of a seer; the sortes Virgilianae, the process of using Virgil’s poetry as a tool of divination, is found in the time of Hadrian, and continued into the Middle Ages. In a similar vein Macrobius in the Saturnalia credits the work of Virgil as the embodiment of human knowledge and experience, mirroring the Greek conception of Homer. Virgil also found commentators in antiquity. Servius, a commentator of the 4th century AD based his work on the commentary of Donatus. Servius’ commentary provides us with a great deal of information about Virgil’s life, sources, and references, however many modern scholars find the variable quality of his work and the often simplistic interpretations frustrating. Even as the Western Roman empire collapsed, literate men acknowledged that Virgil was a master poet. Gregory of Tours read Virgil, whom he quotes in several places, along with some other Latin poets, though he cautions that “we ought not to relate their lying fables, lest we fall under sentence of eternal death.”
The Aeneid remained the central Latin literary text of the Middle Ages and retained its status as the grand epic of the Latin peoples, and of those who considered themselves to be of Roman provenance, such as the English. It also held religious importance as it describes the founding of a “Holy City”. Virgil’s fourth Eclogue was often seen as a prophecy of the coming of Jesus Christ. It has been argued that this originated in a need on the part of medieval scholars to reconcile Virgil’s non-Christian background with the high regard in which they held his works, who were thus forced to make him a prophet of sorts. This view is defended by a few scholars today, notably Richard Thomas (see below, under links). Cicero and other classical writers too were declared Christian due to similarities in moral thinking to Christianity.
Also during the Middle Ages, as Virgil was developed into a kind of magus, manuscripts of the Aeneid were used for divinatory bibliomancy, the Sortes Virgilianae (Virgilian lottery), in which a line would be selected at random and interpreted in the context of a current situation (Compare the ancient Chinese I Ching). The Old Testament was sometimes used for similar arcane purposes. The inscription at Virgil’s tomb describes the circumstances of his death and includes the famous verses allegedly composed by Virgil himself: “Mantua me genuit, Calabri rapuere, tenet nunc Parthenope. Cecini pascua, rura, duces.” (“Mantua bore me, the Calabrians snatched me away, now Naples holds me. I sang of pastures, countrysides, leaders.”)
The structure known as “Virgil’s tomb” is found at the entrance of an ancient Roman tunnel (also known as “grotta vecchia”) in the Parco di Virgilio in Piedigrotta, a district two miles from old Naples, near the Mergellina harbor, on the road heading north along the coast to Pozzuoli. (The site called Parco Virgiliano is some distance further west along the coast.) While Virgil was already the object of literary admiration and veneration before his death, in the following centuries his name became associated with miraculous powers, his tomb the destination of pilgrimages and veneration. The poet himself was said to have created the cave with the fierce power of his intense gaze. It is said that the Chiesa della Santa Maria di Piedigrotta was erected by Church authorities to neutralize this adoration and “Christianize” the site. The tomb, however, is a tourist attraction, and still sports a tripod burner originally dedicated to Apollo, although the tripod is not original to the site.
1686 – Allan Ramsay, Scottish poet
Allan Ramsay was born at Leadhills, Lanarkshire to John Ramsay, superintendent of Lord Hopetoun’s lead-mines and his wife, Alice Bower, a native of Derbyshire. He was educated at the parish school of Crawford, and in 1701 was apprenticed to a wig-maker in Edinburgh. He married Christian Ross in 1712; a few years after he had established himself as a wig-maker (not as a barber, as has been often said) in the High Street, and soon found himself in comfortable circumstances. They had six children. His eldest child was Allan Ramsay, the portrait painter.
Ramsay’s first efforts in verse-making were inspired by the meetings of the Easy Club (founded in 1712), of which he was an original member; and in 1715 he became the Club Laureate. In the society of the members he assumed the name of “Isaac Bickerstaff,” and later of “Gawin Douglas,” the latter partly in memory of his maternal grandfather Douglas of Muthill (Perthshire), and partly to give point to his boast that he was a “poet sprung from a Douglas loin.” The choice of the two names has some significance, when we consider his later literary life as the associate of the Queen Anne poets and as a collector of old Lowland Scots poetry.
By 1718 he had made some reputation as a writer of occasional verse, which he published in broadsheets, and then (or a year earlier) he turned bookseller in the premises where he had hitherto plied his craft of wig-making. In 1716 he had published a rough transcript of Christ’s Kirk on the Green from the Bannatyne manuscript, with some additions of his own. In 1718 he republished the piece with more supplementary verses. In the following year he printed a collection of Scots Songs. The success of these ventures prompted him to collect his poems in 1722. The volume was issued by subscription, and brought in the sum of four hundred guineas. Four years later he removed to another shop, in the neighbouring Luckenbooths, where he opened a circulating library (the first in Scotland) and extended his business as a bookseller.
Between the publication of the collected edition of his poems and his settling down in the Luckenbooths, he had published a few shorter poems and had issued the first instalments of The Tea-Table Miscellany and The Ever Green (both 1724-1727). The Tea-Table Miscellany is “A Collection of Choice Songs Scots and English,” containing some of Ramsay’s own, some by his friends, several well-known ballads and songs, and some Caroline verse. Its title was suggested by the programme of The Spectator: and the compiler claimed the place for his songs “e’en while the tea’s fill’d reeking round,” which Addison sought for his speculations at the hour set apart ” for tea and bread and butter.”
In The Ever Green, being a Collection of Scots Poems wrote by the Ingenious before 1600, Ramsay had another purpose, to reawaken an interest in the older national literature. Nearly all the pieces were taken from the Bannatyne manuscript, though they are by no means verbatim copies. They included his version of Christ’s Kirk and a remarkable pastiche by the editor entitled the Vision. While engaged on these two series, he produced, in 1725, his dramatic pastoral The Gentle Shepherd. In the volume of poems published in 1722 Ramsay had shown his bent to this genre, especially in “Patie and Roger,” which supplies two of the dramatis personae to his greater work. The success of the drama was remarkable. It passed through several editions, and was performed at the theatre in Edinburgh; its title is still known in every corner of Scotland, even if it be no longer read. In 1726 he published anonymously Poems in English and Latin, on the Archers and Royal Company of Archers, by several Hands for the Royal Company of Archers. He wrote the words to the Archer’s March,
Sound, sound the music, sound it,
Let hills and dales rebound it,
Let hills and dales rebound it
In praise of Archery.
Used as a Game it pleases,
The mind to joy it raises,
And throws off all diseases
Of lazy luxury.
Now, now our care beguiling,
When all the year looks smiling,
When all the year looks smiling
With healthful harmony.
The sun in glory glowing,
With morning dew bestowing
Sweet fragrance, life, and growing
To flowers and every tree.”
Tis now the archers royal,
An hearty band and loyal,
An hearty band and loyal,
That in just thought agree,
Appear in ancient bravery,
Despising all base knavery,
Which tends to bring in slavery,
Souls worthy to live free.
Sound, sound the music, sound it,
Fill up the glass and round wi’t,
Fill up the glass and round wi’t,
Health and Prosperity
To our great chief and officers,
To our president and counsellors,
To all who like their brave forbears
Delight in Archery.
Ramsay wrote little afterwards, though he published a few shorter poems, and new editions of his earlier work. A complete edition of his Poems appeared in London n 1731 and in Dublin in 1733. With a touch of vanity he expressed the fear lest “the coolness of fancy that attends advanced years should make me risk the reputation I had acquired.” He was already on terms of intimacy with the leading men of letters in Scotland and England. He corresponded with William Hamilton of Bangour, William Somervile, John Gay and Alexander Pope. Gay visited him in Edinburgh, and Pope praised his pastoral—compliments which were undoubtedly responsible for some of Ramsay’s unhappy poetic ventures beyond his Scots vernacular. The poet had for many years been a warm supporter of the stage. Some of his prologues and epilogues were written for the London theatres. In 1736 he set about the erection of a new theatre, “at vast expense,” in Carrubber’s Close, Edinburgh; but the opposition was too strong, and the new house was closed in 1737. In 1755 he retired from his shop to the house on the slope of the Castle Rock, still known as Ramsay Lodge. This house was called by his friends “the goose-pie,” because of its octagonal shape.
He is buried at Greyfriars Kirkyard, Edinburgh.
Ramsay’s importance in literary history is twofold. As a pastoral writer (“in some respects the best in the world,” according to James Henry Leigh Hunt) he contributed, at an early stage, to the naturalistic reaction of the 18th century. His Gentle Shepherd, by its directness of impression and its appreciation of country life, anticipates the attitude of the school which broke with neo-classical tradition. It has the “mixed” faults which make the greater poem of his Scots successor, Thomson, a ” transitional ” document, but these give it an historical, if not an individual, interest. His chief place is, however, as an editor. He is the connecting-link between the greater “Makars” of the 15th and 16th centuries, and Robert Fergusson and Robert Burns. He revived the interest in vernacular literature, and directly inspired the genius of his greater successors. The preface to his Ever Green is a protest against “imported trimming” and “foreign embroidery in our writings,” and a plea for a return to simple Scottish tradition. He had no scholarly interest in the past, and he never hesitated to transform the texts when he could give contemporary ” point ” to a poem; but his instinct was good, and he did much to stimulate an ignorant public to fresh enjoyment. In this respect, too, he anticipates the reaction in England which followed securely on the publication of Percy’s Reliques. The Tea-Table Miscellany was reprinted in 1871 (2 vols., Glasgow; John Crum); The Ever Green in 1875 (2 vols., Glasgow; Robert Forrester); The Poems of Allan Ramsay in 1877 (2 vols., Paisley; Alex. Gardner). These volumes are uniform in size and binding, though issued by different publishers. A selection of the Poems appeared in 1887 (1 vol. 16mo, London; Walter Scott). This volume includes a biographical sketch written by J. Logie Robertson. There are many popular reprints of The Gentle Shepherd.
1814 – Mikhail Lermontov, Russian author
Lermontov was born in Moscow to a respectable noble family of the Tula Oblast, and grew up at the Tarkhany estate in in the village of Tarkhany (now Lermontovo) in Penza Oblast. According to one disputed and uncorroborated theory his paternal family was believed to have descended from the Scottish Learmonths, one of whom settled in Russia in the early 17th century, during the reign of Mikhail Fedorovich Romanov. The legendary Scottish poet Thomas the Rhymer (Thomas Learmonth) is claimed to be a relative of Lermontov. However this claim has been neither proved nor disproved, and thus remains a legend. Lermontov’s father, Yuri Lermontov, like his father before him, was a military man. Having moved up the ranks to captain, he married the sixteen year old Mariya Arsenyeva, to the great dismay of her mother, Yelizaveta Alekseyevna. A year after the marriage, on the night of October 3 (Old Style), 1814, Mariya Arsenieva gave birth to Mikhail Lermontov. According to tradition, soon after his birth, some discord between Lermontov’s father and grandmother erupted, and unable to bear it, Mariya Arsenieva fell ill and died in 1817. After the daughter’s death, Yelizaveta Alekseyevna devoted all her love to her grandson, always in fear that his father might move away with him. Either because of this pampering or continuing family tension or both, Lermontov as a child developed a fearful and arrogant temper, which he took out on the servants, and vandalizing his grandmother’s garden.
As a small boy Lermontov listened to stories about the outlaws of the Volga region, about their great bravery and wild country life. When he was ten, Mikhail fell sick, and Yelizaveta Alekseyevna took him to the Caucasus for its better climate, that originated his love for this region. The intellectual atmosphere in which he grew up was similar to that experienced by Pushkin, though the domination of French had begun to give way to a preference for English, and Lamartine shared popularity with Byron. In his early childhood Lermontov was educated by a Frenchman named Gendrot. Yelizaveta Alekseyevna felt that this was not sufficient and decided to take Lermontov to Moscow, to prepare for gymnasium. In Moscow, Lermontov was introduced to Goethe and Schiller by a German pedagogue, Levy, and shortly afterwards, in 1828, he entered the gymnasium. He showed himself to be an exceptional student. Also at the gymnasium he became acquainted with the poetry of Pushkin and Zhukovsky, and one of his friends, Katerina Hvostovaya, later described him as “married to a hefty volume of Byron”. This friend had at one time been an object of Lermontov’s affection, and to her he dedicated some of his earliest poems. At that time, along with his poetic passion, Lermontov also developed an inclination for poisonous wit, and cruel and sardonic humor. His ability to draw caricatures was matched by his ability to pin someone down with a well aimed epigram or nickname.
After the academic gymnasium, in August 1830, Lermontov entered Moscow University. That same summer the final, tragic act of the family discord played itself out. Having been deeply struck by his son’s alienation, Yuri Lermontov left the Arseniev house for good, only to die a short time later. His father’s death on such a note was a terrible loss for Mikhail, and is reflected in his poems: “Forgive me, Will we Meet Again?” and “The Terrible Fate of Father and Son”. Lermontov’s career at the university was short-lived. He attended lectures faithfully, but he would often read a book in the corner of the auditorium, and rarely took part in student life. A prank pulled by a group of students against one of the professors named Malov brought his time at the University to an end. Several biographers see this incident as the reason for Mikhail’s departure. The events at the University led Lermontov to seriously reconsider his career choice. From 1830 to 1834 he attended the cadets school in Saint Petersburg, and in due course he became an officer in the guards. At that time he began writing poetry. He also took a keen interest in Russian history and medieval epics, which would be reflected in the Song of the Merchant Kalashnikov, his long poem Borodino, poems addressed to the city of Moscow, and a series of popular ballads.
To express his own and the nation’s anger at the loss of Pushkin (1837) the young soldier wrote a passionate poem, Death of the Poet, — the latter part of which is explicitly addressed to the inner circles at the court, though not to the Tsar himself. The poem all but accuses the powerful “pillars” of Russian high society of complicity in Pushkin’s death. Without mincing words, it portrays that society as a cabal of self-interested venomous wretches “huddling about the throne in a greedy throng”, “the hangmen who kill liberty, genius, and glory” about to suffer the apocalyptic judgment of God.
The tsar Nicholas I, however, seems to have found more impertinence than inspiration in the address, for Lermontov was forthwith exiled to the Caucasus as an officer in the dragoons. He had been in the Caucasus with his grandmother as a boy of ten, and he found himself at home, with feelings deeper than those of childhood recollection. The stern and rocky virtues of the mountain tribesmen against whom he had to fight, no less than the scenery of the rocks and of the mountains themselves, were close to his heart; the tsar had exiled him to his native land.
Lermontov visited Saint Petersburg in 1838 and 1839, and his indignant observations of the aristocratic milieu, wherein fashionable ladies welcomed him as a celebrity, occasioned his play Masquerade. His doomed love for Barbara Lopukhina was recorded in the novel Princess Ligovskaya, which he never finished. His duel with a son of the French ambassador led to Lermontov being returned to the army fighting the war in the Caucasus, where he distinguished himself in hand-to-hand combat at the Battle of the Valerik River, the basis for his poem Valerik. By 1839 he completed his most important novel, A Hero of Our Time, which prophetically describes a duel like the one in which he would eventually lose his life.
On July 25, 1841, at Pyatigorsk, fellow army officer Nikolai Martynov, who felt hurt by one of Lermontov’s jokes, challenged Lermontov to a duel. The duel took place two days later at the foot of Mashuk mountain. Lermontov was killed by Martynov’s first shot. Several of his verses were posthumously discovered in his notebook. He is buried at Tarkhany.


