The poem is in part about the misdirection of anger on the part of leadership.

There are also autobiographical sections in Alcuin's poem on York and in the Vita Alcuini, a Life written for him at Ferrières in the 820s, possibly based in part on the memories of Sigwulf, one of Alcuin's pupils.

It has also been argued that this is the third part of the poem since it describes the settings during the time lapse before the final battle between Beowulf and the Dragon.

The poet also describes the horror of death in battle, a theme continued from the second part of the poem, through the Last Survivor ’ s eyes.

Kiernan's reasoning has in part to do with the much-discussed political context of the poem: it has been held by most scholars, until recently, that the poem was composed in the 8th century on the assumption that a poem eliciting sympathy for the Danes could not have been composed by Anglo-Saxons during the Viking Ages of the 9th and 10th centuries, and that the poem celebrates the namesakes of 8th Century Mercian Kings.

The chosen name, " Ravens ," alludes to the famous poem The Raven by Edgar Allan Poe, who spent the early part of his career in Baltimore, and is also buried there .< ref >

Catullus 51 follows Sappho 31 so closely that some believe the later poem to be, in part, a direct translation of the earlier poem, and 61 and 62 are certainly inspired by and perhaps translated directly from lost works of Sappho.

In the second part of the 20th century hexameter was used in the longest ever poem, Savitri ( book ), written in English by Sri Aurobindo.

Recitation of the poem Address to a Haggis by Robert Burns is an important part of the Burns supper

It is unclear if part of the epic poem has been lost, or if it was never finished.

Positive analysis of the poem came from Leigh Hunt, in the 21 October 1821 Examiner when Hunt wrote a piece on Coleridge as part of his " Sketches of the Living Poets " series.

Responding in part to Wheeler in 1986, Charles Rzepka analysed the relationship between the poet and the audience of the poem while describing Kubla Khan as one of " Coleridge's three great poems of the supernatural ".

* Omeros ( 1991 ), an epic poem by Derek Walcott, is in part a retelling of the Odyssey, set on the Caribbean island of St. Lucia.

The BFI re-issue does indeed contain the missing 25 second poem intact, but according to Criterion's website this sequence is not an official part of the film, because the footage is not present in the interpositive that the camera negative was struck from ( which formed the basis of their transfer ).

Gawain, for example, has an adventure in the 1973 version which is not a part of the poem between the time he leaves Camelot and the time he arrives at Bertilak's castle.

* In George Herbert's poem The Sacrifice ( part of The Temple, 1633 ), the Tree of Life is the rood on which Jesus Christ was crucified.

Based on this fact Mathiesen concludes that early twentieth century authorship of at least part of the poem is probable.

It may have been influenced in part by Alexander Pushkin's 1824 poem " The Gypsies ", a work which Mérimée had translated into French ; it has also been suggested that the story was developed from an incident told to Mérimée by his friend the Countess Montijo.

In the meantime, he had composed a great part of his most famous poem Spiritual Canticle during this imprisonment ; his harsh sufferings and spiritual endeavours are then reflected in all of his subsequent writings.

Carl says it is the greatest poem ever written to the guitar because he has never heard of any other poem to that subtle instrument.

According to this view, the poem says that there may, or may not, have been a divine visit, when there was briefly heaven in England.

Charles Lamb, poet and friend of Coleridge, witnessed Coleridge's work towards publishing the poem and wrote to Wordsworth: " Coleridge is printing Xtabel by Lord Byron's recommendation to Murray, with what he calls a vision of Kubla Khan – which said vision he repeats so enchantingly that it irradiates & brings Heaven & Elysian bowers into my parlour while he sings or says it ".

Byggvir ( referred to in the prose introduction to the poem as a servant of Freyr ) says that if he had as noble a lineage and as an honorable a seat as Freyr, he would grind down Loki, and make all of his limbs lame.

Continuing the poem, Sif welcomes Loki and invites him to take a crystal cup filled with ancient mead, and says that among the children of the Æsir, she is singularly blameless.

Beyla ( referred to in the prose introduction to the poem as a servant of Freyr ) says that all of the mountains are shaking, that she thinks Thor must be on his way home, and when Thor arrives he will bring peace to those that quarrel there.

A certain poem recorded by O ' Curry in English translation says that the missile fired by Lugh was a tathlum ( táthluib "( slingstone made of ) cement ").

Keeping up with his sensationalist style, Heyerdahl argued that ' Redin ' were people coming from somewhere else, whereas an ancient Maldivian poem ( Fua Mulaku Rashoveshi ) says: " Havitta uhe haudahau, Redin taneke hedi ihau ".

In a poem by the sultan under a nom de plume, he says " Even if the rivers became wine, they wouldn't fill my glass.

" In another poem he says " The wine is such a devil that I have to protect my people from it by drinking all of it ".

Abdullah Dougan says the work is deeply esoteric and " if you approach the quatrains with that in mind, the poem will have a tremendous impact on you as you try to understand it.

The editor of the Poetic Edda says that Helgi Hjörvarðsson and his mistress, the valkyrie Sváfa, whose love story is told in the poem Helgakviða Hjörvarðssonar, were reborn as Helgi Hundingsbane and the valkyrie Sigrún.

A poem in the Lebor Gabála Érenn says of their arrival:

In the second stanza of the Poetic Edda poem Völuspá, the völva ( a shamanic seeress ) reciting the poem to the god Odin says that she remembers far back to " early times ", being raised by jötnar, recalls nine worlds and " nine wood-ogresses " ( Old Norse nío ídiðiur ), and when Yggdrasil was a seed (" glorious tree of good measure, under the ground ").

Yggdrasil is first mentioned in the poem in stanza 29, where Odin says that, because the " bridge of the Æsir burns " and the " sacred waters boil ," Thor must wade through the rivers Körmt and Örmt and two rivers named Kerlaugar to go " sit as judge at the ash of Yggdrasill.

A review article by Andrew R. George says that its builder may have " reigned in the fourteenth, twelfth, eleventh or ninth century " but argues that The reference to a ziqqurrat at Babylon in the Creation Epic ( Enûma Eliš · VI 63: George 1992: 301-2 ) is more solid evidence, however, for a Middle Assyrian piece of this poem survives to prove the long-held theory that it existed already in the second millennium BC.

While the various sagas name anywhere from 11 to 20 sons of Harald in various contexts, the contemporary skaldic poem Hákonarmál says that Harald's son Haakon only would meet " eight brothers " when arriving to Valhalla.

Scholar Hilda Ellis Davidson says that it has been suggested that the figures are partaking in a dance, and that they may have been connected with weddings and linked to the Vanir, representing the notion of a divine marriage, such as in the Poetic Edda poem Skírnismál ; the coming together of the Vanir god Freyr and his love, Gerðr.

In the poem Grímnismál, Odin ( disguised as Grímnir ), tortured, starved and thirsty, tells the young Agnar that he wishes that the valkyries Hrist (" shaker ") and Mist (" cloud ") would " bear him a horn ", then provides a list of 11 more valkyries whom he says " bear ale to the einherjar "; Skeggjöld (" axe-age "), Skögul, Hildr, Þrúðr (" power "), Hlökk (" noise ", or " battle "), Herfjötur (" host-fetter "), Göll (" tumult "), Geirahöð (" spear-fight "), Randgríð (" shield-truce "), Ráðgríð (" council-truce "), and Reginleif (" power-truce ").

In the poem Helgakviða Hjörvarðssonar, a prose narrative says that an unnamed and silent young man, the son of the Norwegian King Hjörvarðr and Sigrlinn of Sváfaland, witnesses nine valkyries riding by while sitting atop a burial mound.

A narrative at the end of the poem says that Helgi and his valkyrie wife Sváva " are said to be reincarnated ".

At the beginning of the poem Helgakviða Hundingsbana II, a prose narrative says that King Sigmund ( son of Völsung ) and his wife Borghild ( of Brálund ) have a son named Helgi, who they named for Helgi Hjörvarðsson ( the antagonist of the earlier Helgakviða Hjörvarðssonar ).