Lovers and ivory towers

Lovers and ivory towers: some spontaneous thoughts, and some lines, on an image

Two instances of the same image in verse:

‘Hyr throte, as I have now memorye,
Semed a round tour of yvorye,
Of good gretnesse, and noght to gret.’

~Geoffrey Chaucer,
The Book of the Duchess

Your neck is like a tower of David,
Built to perfection,
A thousand shields hang upon it,
All the armour of heroes.
…
Your neck is like a tower of ivory.

~Song of Songs
Chapters 4 and 7


I suppose that the metaphor works best with a woman or a boy, as opposed to with a man. With a man, I would feel inclined to write to the effect of

Your neck, an ivory tower, cracked
Along its foundations by the commas
And dashes that creep up from your
Chest. Little outward and upward lines,
Like exclamation points, – breathing space –
And the balcony from which you survey
Untold orchards… &c

And as a metaphor, it is one that makes me consider its contradictions – the contradictions abounding a kissable fortress, the tower with fault lines at its base and too many arrow slits at its peak. When the Man in Black remembers the above item of White’s physical description in The Book of the Duchess, it comes to him in the moment of speech – ‘as I have now memorye’ – as if he were remembering a detail from a dream. Yet what the river Lethe has surrendered is not a photographic likeness of a neck, but a symbolic one of a person, which happens to describe a neck – it is a likeness smoothed over by the river’s currents. More pearl than ivory. An ivory tower, as it happens, is the best descriptor in such a case – the one that tells us most about White herself beyond just her neck.

And White’s tower is not just a symbol picked because of where it stands on the Petrarchan plain of martial romantic conceits – this is before Chaucer discovered Petrarch, in Italy – it has been specifically chosen because it offers the poet particularly descriptive spatial and aesthetic properties. As towers go, hers is

Of good gretnesse, and noght to gret

It is a modest tower. Its modesty, amid descriptions of its ‘round… yvorye’ structure, paints a slender, swan-like structure. It is dainty, and feint, and characteristically feminine. That it is a tower connotes only its stature, its nobility, its impenetrability. The Man in Black cannot hope to recover fair White from death’s kingdom, and nor can John of Gaunt his fair Blanch, though the former occasionally manages to conjure the odd memory every now and then.

Yet in the instance given from the Song of Songs, there emphatically is a martial character to the addressee’s neck: it is hung with a “thousand shields”, and it memorialises “heroes”. It is itself decorated, and implicitly also armoured, with heroes’ armour. It is an epic poem among monuments. Whatever the gender of the addressee, it is characterised in explicitly masculine terms. (Even if it were not the neck of a man, it still remains that it is being described as if it was one.) The very fact that it is ‘Built to perfection’ implies a laboured act of ‘construction’, and the fact that it has been built or constructed gives a strong sense of its tangibility, a solid presence and a solid core. One is aware of a sense of “man-made” as much as one is of a faint sense of it being “manly”. And the Song of Songs, too, is ‘constructed’ as much as it is composed – both have been built along a poetic ideal, ‘to perfection’. And so too, a male pronoun is used in Chapter 4:

Let my lover come into his garden
And taste its luscious fruits.

As with White’s neck, we have an instance where the tower encloses the beloved, the ‘fruit’ (cf. the Pauline maxim as delivered in Chaucer’s Nun’s Priest’s Tale) and resists the lover’s acquisition of it. The beloved is a captive however, and not a tormentor as in Petrarch’s Canzoniere or the first half of Spenser’s Amoretti. The very fact that it is a tower which both encloses a fruit garden and specifically the taste of a fruit – an ‘Adam’s apple’ – makes its ‘gendered’ identification even more confusing. In my spontaneous lines on the subject, I wrote

…the balcony from which you survey
Untold orchards

Casting apples out into the world – a garden of men – but also locating the beloved, once again, as enclosed within the tower. If not as a captive, then as himself a reticent lover.

This dual image in the Song and elsewhere, or tower as a garden – by virtue of it being a tower which encloses fruit – makes a lot of sense to my mind. This is because, conflictingly, what lies within the tower is, in Langland’s terms,

… þe londe of longynge and love

(In Piers Plowman Passus XI, the knowledge in Will’s “metels” or dream, into which he was “fette” (fetched) by Fortune, is compared with the forbidden fruit in the Garden of Eden from which the Adam’s apple takes its name.) It is, much the same, the locus amoenus, a setting of beloveds and languishing lovers, as in Guillaume de Lorris’ Le Roman de la Rose. It is a garden where love and languishing both grow, but yet one which a lover like a Dreamer can at times struggle to rightly perceive. And yet it is a Dreamer, and a dozy lover, in Chaucer’s The Book of the Duchess, which do the best job of it.

A dream, strangely, is so very much like a tower in Chaucer’s dream visions. The Chaucerian homophobe is tour; it is both a provocative symbol, like a tower, which we struggle to imagine in waking life, but which we ‘tour’ or a journey into when we sleep, or when we read the poems in our own Ivory Towers. In the Somnum Scipionis, Cicero writes of Scipio’s dream as a ‘Somnum complexus’. What’s more, it is ‘artior’ (from ‘artus’). It is a sleep characterised by encircling, enwrapping, clasping and grasping. It is a sleep experience of a narrow and confined space at the same time as liberation from one’s bodily enclosure; it is a towering off of oneself into “so inly swete a sweven” (Chaucer’s House of Fame).

Is having memory of necks-as-towers better seen as a reflection, then, of the memory of a sort-of ‘dreamer’ who has not made invocation to Morpheus, as Geffrey later does in House of Fame? In the Song of Songs, there is no sense among its serial metaphors – breasts are fauns, lips are honey, and necks are towers – of forming a cohesive picture. That, as in Langland’s descriptions of the “fair feeld ful of folk”, is an English tendency; rather, the Song’s images swim in solution. They ‘deck’ its garden. This relates to my main problem, and my main aversion to, this metaphor. It ‘beheads’ its object; it decapitates the beloved. And it is those instances of encoded masculinity – pronouns and elsewhere – which compound this disturbing effect. A man’s neck in many cases is checked by the characteristics of his face and his chest. The image of hair ‘creeps’ in, and a severed neck with stubble and a chest hairs necessitates a severed head resting someplace else.

Chapter 7 of the Song of Songs scans up the body of the beloved: feet, thighs, navel, belly, breasts, neck, eyes. Reaching the top presumably, it moves down again, to the nose, and then surveys the whole head. Our speaker has stepped back, and their eye traces the beloved’s hair and reflects first on love and then the beloved’s whole form. It then turns to breasts, breasts again, breath and mouth and lips: it simulates lovemaking. And is a human body that is made love to, not the collection of scattered metaphors. It is this very human beloved, the composite of body parts – a stature like a palm tree, a mouth tasting like wine – which after all, ventures out into the garden.

Come, my beloved,
Let us go out into the field,
And lie all night among the flowering henna

Let us go early to the vineyards
To see if the vine has budded
If the blossoms have opened
And the pomegranates are in bloom

Yet the ‘construction’ or ‘blueprint’ for the well-built chapter 7 has been a ‘vine’ itself – roped together images which form a metanarrative of a lover’s gaze and erotic feelings. It is the same technique which Hopkins uses to stow away phalluses in “Harry Ploughman”. So the beloved must venture ‘out’ to the garden if indeed the lover is to venture ‘in’ to theirs. A process of becoming mutually enclosed, complexus, characterises the experience of requited spiritual love. It is similar sort of love to that which is patronised by Aphrodite Urania in Plato’s Symposium – the heavenly Venus whose love inspires art. And yet the Song of Songs marries this concept to that of Aphrodite Pandemos, the common Venus.

In my lines, I have imagined the “fault lines” which a man’s form puts into the metaphor of an ivory tower as dashes and commas – disjunctive and interruptive moments. They are instances of non-utterance: a silence which threatens to derail a poem. Yet in the Song of Silence, the only “speech” of this breathing mouth at the end of the tower-like neck is the escaping “fragrance” of the orchard within, the locus amoenus. In chapter 4, even,

Your lips, my bride, drip honey,
Honey and milk are under your tongue.

And it is this outpour of fructifying, ‘sweet’ words which water the fields and form

…an orchard of
pomegranate trees
…
With every tree of frankincense
myrrh and aloes.

That is, the lover’s lips spring those gifts given at Christ’s nativity. Where in Sidney’s Astrophil and Stella, numerous sonnets beginning and ending in combinations of “Sweete lip” and “Sweete kisse” positioned the kiss in Sidney’s Second Song as the begetter of yet more lines of verse, the Biblical Song of Songs imagines the poetic expression of a physical love in pursuit of a spiritual ideal as a realisation of a nativity scene. Making physical love to a him with womanlike breasts – Spenserian milky paps – reconciles the spiritual and the physical loves, as long as the male-male lovemaking is configured as making love to a womanly Jesus.

Which is why the tone of my spontaneous lines had to be different, and tried to be more matter-of-fact and modern (reflective of a more contemporary and egalitarian kind of male-male romantic relationship). Here, “breathing space” of course puns on couples’ needing “space to breathe” as much as the age-old conflation of poetry and breath, seen exemplarily in Sidney and Shakespeare. In Richard II, the line is delivered

Words, life and all, old Lancaster hath spent

And much the same, one ‘spends’ (exhausts) oneself and one’s energies trying to break the fortress of a lover or former lover’s tower-like resolve to be silent. These same spaces are always cracks – they indicate a conspicuously effortful resolve to resist entry, and at the same time offer a glimpse inside as to the reason why. And that’s why this image is ultimately so powerful, and powerful insofar as it is difficult to reconcile. We get knocked back to its outermost layer every so often – we see objects again as things and not as profound significations. And then we realise that whatever a hair rising from an ex’s shirt collar excites in us, it is a problem which no amount of love poems or playful eisegesis (!) can resolve. That problem, too, is towered off from us.

Replete

Next in my series of many month-old poems I never bothered to do anything with:

Replete with you, incapable of more

before the war which robbed all saws

of pressures past from mind whole-cloth,

the pressure on my back, the love, the wrath

of complete repletion, a maximum in effect –

flipping every defect, hedging every bet

with a rhyme or two about the cut of your hair,

its receding rhythms, the coloured underwear

from Next or Topman unintentionally collected

year on year, which somehow nicely fit

(yet are not fit to wear). Because scent,

like taste, I can almost soon forget

until I finger the aroma that lingers where we met

White you out

The names we award to the colour of one's collar,

mean less here in Oxford, where the collars will be white,

because daddy's collar is already quite white

(though to say "Daz-white" will seem awfully blue),

where even black skin indicates whiter collars,

or white mothers, who'll white you out,

scraping black from the canvas, leaving it white

and bare, and boring, a space to be filled in,

ignoring the proscriptions of a white collar,

demands of taste behind your pound or dollar,

seeing distinctions like 'high', forgoing the 'low',

consigning baser forms to the blue abyss below,

where I've missed the simple pleasures of

Yates on a Thursday, or sambucca before eleven,

where EastEnders is not just watched, but waited on,

but I'm dipping my collar in bleach, whiting myself out...

(with such a dingy-looking shirt, I'd best not go out).

Lace

The lace of my brain unlaced, the trace

of the stain unstained from the place

where we left it, feigned in the instant,

ingrained in the act, the spasm, the retract

-ed, redacted instant on the page, the cracked

screen where I write cracked words, from

the cracked brain you cracked with the crack

of our spasms, smoked with our pipes,

the chasms between rhymes that come

with coming, rhyming bodies, alive, long

revived by the manic instant of the

painter's brush, or the poet's pen, spent

again in the moment, the instant,

the stain that follows in shocks, in waves,

the crack that cracks outwards for days,

and in retreating leaves the thread

unfurled and undead, tying my head

to the words that we said, the spasms in bed,

fixed, and clicked into place, leaving only the

trace of your stains in my brain, coming

in poems, leaving prose for better things,

unread.

"Metanoia"

Madman in the Attic had become too too tongue-in-cheek for me; a bit on the nose, a bit unhelpful, a bit of a joke that didn't work anymore. I just discovered a new word, Metanoia. It's Jung, so its actual psychological significance or reality can be taken with a side of salt: a moment of re-thinking the world, of re-structuring the universe around a realisation, an epiphany: it is the category to which both 'psychotic breakdown' and 'healing' belong. That ambiguity is beautiful. It is "a spontaneous attempt of the psyche to heal itself of unbearable conflict by melting down and then being reborn in a more adaptive form", cf. Wikipedia. Been there, done that. And what a lovely spin, too: a more adaptive form.

Yes. There is something I agree with there. I do feel stronger, better. Recovered, but not like bones that recover more frail. More like steel, reinforced with steel, molten steel poured over, hardened into some enormous obelisk; the original thoughts, the original feelings, the original loves and losses are someone else's. They belonged to the old particles of steel, which dripped off as I was growing, becoming, strengthening. My self-image reduced to coal, the chipping forces made me crack; more pressure, and heat, and agony, and on the other side I changed, into diamond. As if coal I had had been my chrysalis; I had span it around me with negative thinking, poor decisions, and antidepressants had been the steroid, and my carbon-and-sulfur silk-web spilling too fast to catch; time was all it took for the Adult to emerge.

Metanoia, n.

It contains 'annoy'; that's cheeky, I feel, the right amount of on the nose. It contains 'meta', and look, look at the absurdity of a blog discussing why I chose the name for a blog only I read (properly), half-aware to Watch What I Say while Saying What I Feel. (The same time knowing it's slightly ironic, because I'm fudging this exposition to fit a very loose definition of 'meta', because I feel I have to. ) And it has these other fitting meanings, too: it is the retorical device of retracting what you just said and saying it again in a better way. What I mean by this is, it is the style of self-correction, that lends itself freely to streams-of-conscious, blog-blank-type, etc. What I mean by this is, it is my style. What I mean by this is... [joke not funny anymore]. In theology, 'metanoia' is repentance.

My blog has, stylistically, always been dependent on epiphanic elevated journals, taking real things and lifting them into the pure abstract, heightening things into pure fiction. Now it is named for being so. And it has always been a (more carefully constructed than it might appear) intentionally long-winded, winding, self-correcting and confusing style at once meant to seem instantaneously written but encoding more interesting truths all the same. Like the "Birds" poem (blog down), which is all about renewal and a desperate attempt to find happiness (pre- or mid-SSRI detox), which was a false start perhaps, this blog signals a positive-outlook way forwards. For one thing, depressing blogs don't get you second dates, and they seem to over-worry College.

I am torn whether to quote from Kanye's "Stronger" or Wordsworth's "Prelude", so I'll quote neither. Onwards!

Birds

Small, yellow birds come together

in swooping, long chains – they look

like sheet music , faint sketched out rows

dotted with black beaks and tails, perfectly

plotting out their song (a tweeting, chirping,

unapologetically freeform melody); swirling

staffs of song wrap around in ribbons,

and the closer in it ties, the louder it sings,

and the further out it loops, the more faint

and elegant it begins to sound. I am some-

where in that music, somewhere behind

those layers of invisible and disappearing staffs

(five line staffs, I can just make out),

being carried away piece by piece (each pair

of tiny bird-feet carrying a pound or so of flesh),

and the music rinsing me clean (on top the mountain,

so green, its scent so alarming), leaving me left

all but a man, scorched by their music,

wet and cold like an infant.

And he says to himself, "Story of My Life."

Once upon a time I was a happy young man.

Then, one day, a wicked witch cast a spell on me, and I started (very slowly, at first) to become someone else altogether.

The handsome prince promised he'd slay my demons, and be patient, and when the real me fell totally asleep he promised he'd wait for the 100 years-spell to pass.

At the worst of it, locked away, demons all about me, unable to think for tears falling or feel for numbness aching me, I was abandoned by the prince.

At this point, I succumbed and the real me fell further from the surface; the demons overtook me, and I became the Monster that knights and princes travel the land to slay.

(No wise prophets were there to recognise the innocent person underneath.)

Things got really bad.

And worse and worse.

I was abandoned at the worst possible time.

I was blamed for everything that happened to me. Was it my own fault this thing happened to me, then?

Now the prince wishes to roam the world, slaying demons for others, and wants more than anything for some other knight to come and slay me.

And I still need saving, but no one seems to care.

I don't think this is even the happy young man talking now. I'm someone else, still.