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“Sahi be sen hiç Kürt oldun mu? Geçti mi çocukluğun mermilerin ışığında Yayıldı mı köyüne kan kokuları Babanı dövdüler mi köy meydanında Annenin havar çığlıkları altında İsmini soranlara ez tirkî nizanim dedin mi hiç Bir gece yarısı evin basıldı mı senin Annen müzik kasetlerini toprağa gömdü mü Abinin hiç gidip bir daha gelmediği oldu mu Bir sabah ezanında köy meydanına toplatıldın mı Size akşama kadar müsade siktirin gidin diyen oldu mu? Yakıldı mı köyün en sevdiğin kuzuda kaldımı yangınlarda Sende terkettin mi toprağını taşını suyunu kuzularını Seninde baban megrî giro mi megrî em ê vegerin rojkê dedimi Kan döktü mü gözlerin sonra şehirlerde kıro diyen oldu mu Annenle sokak sokak ev ararken kürde vermiyoruz kiraya diyen oldu mu sende yaşadın mı yoksulluğu iliklerine kadar cam sildin mi sakız sattın mı ayakkabı boyadın mı Sahibe sende aşık oldun mu çocukken bir Türk kızına Konuşmak istediginde dilinle alay edildi mi Okulda andımızı okurken senide sardı mı çılgın duygular Ama ben Kürdüm diye bağırmak istedin mi Seni çeviren polisler alın bunu kaşları yapışık Kürt olduğu her halinden belli dediler mi dövüldün mü ölürcesine karakollarda Üniversitede omzuna puşu taktın diye 11 Yıl 5 Ay ceza aldın mı? Ah ah soracak çok şey varda son olsun Be”

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Author:Anonymous
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“It is noteworthy that about the year 1200, the Nibelungenlied, with its poetic version of the Siegfried story, was written, probably in Austria. At approximately the same time or within seven decades, The Saga of the Volsungs was compiled in Iceland with far fewer chivalric elements than its German counterpart. Almost all the Old Norse narrative material that has survived—whether myth, legend, saga, history, or poetry—is found in Icelandic manuscripts, which form the largest existing vernacular literature of the medieval West. Among the wealth of written material is Snorri Sturluson’s Prose Edda, a thirteenth century Icelandic treatise on the art of skaldic poetry and a handbook of mythological lore. The second section of Snorri’s three-part prose work contains a short and highly readable summary of the Sigurd cycle which, like the much longer prose rendering of the cycle in The Saga of the Volsungs, is based on traditional Eddic poems (Jesse Byock)”

Nibelungs
Book:The Saga of the Volsungs
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“No one can say exactly when the process of combining the different historical, legendary, and mythic elements into a Volsung cycle began, but it was probably at an early date. By the ninth century the legends of the Gothic Jormunrek and those of the destruction of the Burgundians had already been linked in Scandinavia, where the ninth-century “Lay of Ragnar” by the poet Bragi the Old treats both subjects. Bragi’s poem describes a shield on which a picture of the maiming of Jormunrek was either painted or carved and refers to the brothers Hamdir and Sorli from the Gothic section of the saga as “kinsmen of Gjuki,” the Burgundian father of King Gunnar. The “Lay of Ragnar” has other connections with the Volsung legend. The thirteenth-century Icelandic writer Snorri Sturluson identifies the central figure of the lay, whose gift inspired the poem in his honor, with Ragnar Hairy Breeches, a supposed ancestor of the Ynglings, Norway’s royal family. Ragnar’s son-in-law relationship to Sigurd through his marriage to Sigurd’s daughter Aslaug (mentioned earlier in connection with stave church carvings) is reflected in the sequence of texts in the vellum manuscript: The Saga of the Volsungs immediately precedes The Saga of Ragnar Lodbrok. Ragnar’s saga, in turn, is followed by Krákumál (Lay of the Raven), Ragnar’s death poem, in which Ragnar, thrown into the snakepit by the Anglo-Saxon King Ella, boasts that he will die laughing. The Volsung and Ragnar stories are further linked by internal textual references. It is likely that the The Saga of the Volsungs was purposely set first in the manuscript to serve as a prelude to the Ragnar material. The opening section of Ragnar’s saga may originally have been the ending of The Saga of the Volsungs. Just where the division between these two sagas occurs in the manuscript is unclear. Together these narratives chronicle the ancestry of the Ynglings—the legendary line (through Sigurd and Ragnar) and the divine one (through Odin). Such links to Odin, or Wotan, were common among northern dynasties; by tracing their ancestry through Sigurd, later Norwegian kings availed themselves of one of the greatest heroes in northern lore. In so doing, they probably helped to preserve the story for us.” (Jesse Byock)”

Nibelungs
Book:The Saga of the Volsungs
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“The first men to be created and formed were called the Sorcerer of Fatal Laughter, the Sorcerer of Night, Unkempt, and the Black Sorcerer … They were endowed with intelligence, they succeeded in knowing all that there is in the world. When they looked, instantly they saw all that is around them, and they contemplated in turn the arc of heaven and the round face of the earth … [Then the Creator said]: 'They know all … what shall we do with them now? Let their sight reach only to that which is near; let them see only a little of the face of the earth!… Are they not by nature simple creatures of our making? Must they also be gods?”

EarthHeavenKnowledgeCreationSightIntelligenceGodsCreation Myth
Book:Popol Vuh
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“The Book of Sand ("El libro de arena"), the character Eudoro Acevedo asks, "What happened to governments? Tradition says they gradually fell into disuse. "They would call elections, declare war, set tariffs, confiscate fortunes, order arrests and seek to impose censorship, but nobody on the planet obeyed them. The press stopped publishing their contributions and pictures. "Politicians had to look for an honest job; some found their talent in comedy or as witch doctors. The reality was very likely fuller than this brief account.”

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Author:Anonymous
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“How I long for the months gone by, for the days when God watched over me, when his lamp shone on my head and by his light I walked through darkness! Oh, for the days when I was in my prime, when God’s intimate friendship blessed my house, when the Almighty was still with me and my children were around me, when my path was drenched with cream and the rock poured out for me streams of olive oil.”

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Book:The Book of Job
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“I am the man who has seen affliction by the rod of the Lord’s wrath. He has driven me away and made me walk in darkness rather than light; indeed, he has turned his hand against me again and again, all day long. He has made my skin and my flesh grow old and has broken my bones. He has besieged me and surrounded me with bitterness and hardship. He has made me dwell in darkness like those long dead. He has walled me in so I cannot escape; he has weighed me down with chains. Even when I call out or cry for help, he shuts out my prayer. He has barred my way with blocks of stone; he has made my paths crooked. Like a bear lying in wait, like a lion in hiding, he dragged me from the path and mangled me and left me without help. He drew his bow and made me the target for his arrows. He pierced my heart with arrows from his quiver. I became the laughingstock of all my people; they mock me in song all day long. He has filled me with bitter herbs and given me gall to drink. He has broken my teeth with gravel; he has trampled me in the dust. I have been deprived of peace; I have forgotten what prosperity is.”

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Book:Lamentations
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“This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil. Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed. But whoever lives by the truth comes into the light, so that it may be seen plainly that what they have done has been done in the sight of God.”

GodLightTruth
Book:The Gospel According to John
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