conversations.from: human
conversations.value: What could be a title for a book about Simonides, Celan, It's with the genre: Literature & Fiction, Poetry?
conversations.from: assistant
conversations.value: A title for this book could be 'Economy of the Unlost'
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conversations.value: Provide the first five paragraphs for this book.
conversations.from: assistant
conversations.value: Economy of the Unlost
  Yizkor, the memorial service for the deceased, follows the Haftorah. Its origin is obscure. It is mentioned in Parashat Ha'azinu in the Midrash and in Machzor Vitry (p. 173). It was originally introduced as a prayer only for Yom Kippur, to remind people of the importance of prayer by recalling man's final destiny on this earth. At the time of the Crusades, when many thousands of Jews were murdered by the fanatical crusaders, it assumed additional meaning as an expression of sorrow for the Jewish people as a whole. In our generation, a special prayer has been added to memorialize the six million martyrs of the Holocaust. Later, Yizkor was introduced on Sh'mini Ateseret, on the last day of Pesach, and on the second day of Sha'vu'ot. It is a sad commentary on the state of "religion" in the Diaspora that many Jews, who do not even attend services, rush to the synagogue for the sole purpose of reciting Yizkor. I sadly refer to them as "Yizkor Jews."71
  What is remembering? Remembering brings the absent into the present, connects what is lost to what is here. Remembering draws attention to lostness and is made possible by emotions of space that open backward into a void. Memory depends on void, as void depends on memory, to think it. Once void is thought, it can be cancelled. Once memory is thought, it can be commodified. Simonides of Keos first made these relationships clear in his invention of the famous Simonidean "art of memory." Let us consider the events that led up to his invention.
  But hospitality had other constituents, Theokritos emphasizes, in the relations between householder and poet:
  The fact is there would be no joy at all for them [the Skopads], once they emptied their sweet soul into the hateful old man's boat:
  The ideal of this contract is clear: the Skopads sustain Simonides on earth, he sustains them in memory. An exchange of life for life. Of mortal for immortal continuance. You might think it a delicate matter to price such a commodity. Cicero gives us a more realistic picture of how Skopas went about it:
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conversations.value: Provide another paragraph.
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conversations.value: Simonides chose to live elsewhere. Emigrating early from his homeland, the poet spent his life traveling about the Greek world to the houses of various aristocratic patrons and survived until well into his nineties on what we might call borrowed time. I cannot help but wonder how these actuarial matters affected his poetic style, as the years passed over him and Death failed to call in its debt. I suppose a poet writes on the world according as the world writes on a poet. You may know the story told of Paul Celan, that he returned after a weekend away from home one Monday morning of 1942 to find his house sealed and his parents removed.23 They had been deported to a death camp in the Ukraine. He never saw them again. Arguably, this sudden excision remained the subject of his verse to the end of his life. In a postwar poem (called "Deathshroud")24 addressed to his mother, he says,
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conversations.value: Provide the last two paragraphs.
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conversations.value: Huppert, H. 1988. "'In the Prayer Mill's Rattling': A Visit with Paul Celan." In Hollander (1988): 132–55. 1994. "Spectral Analysis: A Commentary on 'Solve' and 'Coagula.' In Fioretos (1994), 267–79.
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conversations.value: Add another sentence about Olsson.
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conversations.value: Huppert, H. 1988. "'In the Prayer Mill's Rattling': A Visit with Paul Celan. " In Hollander (1988): 132–55. 
  Olsson, A. 1994. "Spectral Analysis: A Commentary on 'Solve' and 'Coagula. ' In Fioretos (1994), 267–79.