By Harry Martinson
The good Swedish author Harry Martinson released his masterpiece, Aniara, throughout the top of the chilly battle -- correct after the Soviet Union introduced that it had exploded the hydrogen bomb. Aniara is the tale of a sumptuous house send, loaded with 8,000 evacuees, fleeing an Earth made uninhabitable by way of Man's technological vanity. A malfunction knocks the craft off track, taking those would-be Mars colonists on an irreversible trip into deep area. Aniara is a e-book of prophecy, a breathtaking view of humanity's attainable destiny. it's been translated into seven languages and tailored right into a renowned avant-garde opera.
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Extra info for Aniara: An Epic Science Fiction Poem
69 Anderson 1972. 71 Perhaps the Beowulf poet, inheriting a version of the foundling-myth that had been transferred from Sceaf to Scyld, wanted to provide Scyld with a typescene that matched his name. "Part wxs god cyning" (1 lb), the poet says of Scyld. Some critics think otherwise. Dahlberg argues that Scyld's rule by force and terror exemplifies "pagan" kingship damned by ironic praise. 72 This would imply that the Danes oppressed by Grendel were better off than their great grandparents, ruled by Scyld.
Felix portrays heroic life in malo, but his story of Guthlac discloses that secular heroes have virtues, exemplified in the exiled prince lEthelbald. Scyld as a model of kingship Scyld resembles Guthlac during his nine years as a warlord. Both men grew up as exiles: Guthlac among Britons,62 Scyld among Danes. "63 Just so, Oft Scyld Scefing sceabena 13reatum, monegum mwgilum, meodosetla ofteah, egsode eorlas. " Felix, ibid. 34, 1956: 108-11. 63 Felix, ibid. 64 This detail might signify a heroic ideal, or it might presage Guthlac's future sanctity, on analogy to St.
52 Goffart 1995, citing Wormald 1978 for this aspect of Christian influence on historians. 53 Felix, Vita sancti Guthlaci 12-18, 1956: 79-83, quotation at 16, pp. 55 Felix describes Guthlac's spiritual transformation as compunctio cordis, a burning pain in the heart, at first inspired by fear of death and damnation, then by love of God, the lower and higher forms, compunctio paenitentiae and compunctio amoris, the twin foundations of Benedictine spirituality. Cynewulf used the same imagery to describe Elene's spiritual zeal for the recovery of the Cross in Jerusalem (Elene 1062b-84),56 a zeal that complemented Constantine's military heroism in bono.