Showing posts with label blood. Show all posts
Showing posts with label blood. Show all posts

Tuesday, March 22, 2011

The Faerie Queene, Book 3, Cantos 1-6

Wow.

So this is the book on Chastity, ostensibly focusing on Britomart, who is held up as one of the two (after Gloriana) examples of Elizabeth. (Sorry! Belphoebe and Gloriana are the two that can be Elizabeth. It's an easy mistake to make. As I state below, Britomart's lineage does look forward to Elizabeth, implying a vertical (if not horizontal comparison.)The posited allegory, which recurs on occasion, is quite curious. One is stately power, and the other is knightly endeavor. More than that, one is stately power, and the other is the struggle of a maiden to reconcile herself to the fate of eventually finding love and starting a royal line. She hates Arthegall, her prophecied love, but cannot help but to love him, as well as the prophecied future of a royal line (which connects Brutus to Elizabeth).

In these cantos we see the fracture of the singular narrative, which had already seen a little tendency of fracturing beforehand (Book 2 Canto 3, when Braggadochio runs across Belphoebe, who cows him). Canto 1 offers the possibility of continuity, with Guyon, Arthur, the Palmer, and Britomartis meeting. Britomartis fights and defeats Guyon, who must be warned not to fight further by the Palmer. (Sometimes people lose - don't fight fate.) They ride together for some time, until they see a lady (Florimell) pursued by a foster (presumably a forester?). Arthur (and his squire Timaeus) and Guyon (and the Palmer) go off in pursuit, but Britomartis rides alone. She finds the Redcrosse Knight being defeated by six knights who serve Malecasta, the owner of a pretty castle, who scorns men who hold other lovers, or who don't see her. She defeats the men, and gains access to the castle, where after a feast and a lot of sexual tension (Malecasta crushes all over Britomartis), they go to bed. Malecasta goes to Britomartis's bed, who awakens and draws a sword on her. The six knights (representing progressive levels of lust) respond, Gardante lightly wounding B with an arrow. RCK and B go on.

In the next two cantos, we hear about Britomart's story, which largely involves her being raised in arms, stumbling across Merlin's mirror and seeing her lover in it, burning with love, being unsuccessfully cured by her nurse Glauce (including a weird and unsuccessful charm), them seeking Merlin who claims she should seek leach-craft, their insisting until he tells her the prophecy of her line to Elizabeth (including her own life), and their resolving to set out in search for him in Fairy land.

In Canto 4, we turn to Britomart riding (after complaining about her lost love in terms of a ship on a sea of sorrow), who encounters Marinell. They fight despite his warning, and she leaves him as a bloody pulp on the coast before riding off, wondering but thinking little of jewels speckled along the coast. His mother Cymoent comes, and we hear of her story and the story of the coast. Proteus had prophecied that he would have much ill of a woman, which she took to mean love. Eventually they find Marinell, and load him in their sea coach. He still has a pulse, and his wound is cleansed. They curse B, but she's immune to it. She and her nurse split, as they're pursued by Archimage and come to a crossing.

At this point, the narrative vein fractures. We turn to Timias, Arthur's squire, who has also been split from the others in a threeway division. He pursues Florimell, but gets lost in the night, and sees ghastly visions in the dark. In Canto 5, Arthur finds the Dwarf, who pursues Florimell. We learn that Florimell loves Marinell, who was charmed to not love her back. Meanwhile, T gets to the Foster, who with three others waylays the squire. He fights well, kills all three (in a scene with comparatively little blood but lots of beheading), but gradually bleeds out himself. Belphoebe comes up, tracking the blood of something she's hunting. She fins herbs for him, introduces self, and works to cure him. But he falls in love, wounded another way, and gradually succumbs to death in order to preserve her virtue. His blood dries.

In Canto 6, we learn of the origins of Belphoebe, who was conceived by Chrysogonee and sunbeams. Fearing dishonor though she knows she had none, she flees to the woods. Venus, seeking Cupid after a spat, wanders everywhere and finally to a forest where she sees Phoebe naked. Phoebe is scornful of this, but gradually softens in Venus's entreaties, and sends her nymphs to find Cupid in the woods. They find the children. One, for Phoebe, is named Belphoebe. The other, for Venus, is named Amoretta. The narrative then follows Amoretta to the garden of Adonis, where the tapestry in Canto 2 is finally completed - after Adonis died, he came here, where he lives eternally with Psyche and his child Pleasure. Old Genius keeps the door. Children are dressed by him in sin, and come in through the back door to be planted and purified (reincarnation of a sort). Amoretta is much loved, but loves only Scudamore. Then the narrative decides to turn back into Florimell.

Besides the formal shifting around, there are a few other threads. The prefaces of each canto (the first two or three stanzas) normally treat some abstract concern, much like the quatrain before summarizes the plot in an inadequate manner. In this case, most of these are either about the inadequacies of love or the passage of female valor or female ancient glory. The narrator really laments the loss of a tradition of martial women. This is especially clear in Canto 4, when he laments them in different ways depending on whether they're dead or merely lost. Canto 5 is also interesting in that it laments the kinds of love that can occur.

Blood is effusive in these passages, at least in parts, though the most intriguing place to be (besides Timaeus's wound in the thigh that opens as he fights, is closed by Belphoebe, and which opens another wound in his heart, which because he restrains himself from loving his blood gradually dries up) is with Marinell. He is left bleeding profusely, and when they find him, his blood is pretty cruddy. But they (his mother and her helpers) empty the wound of blood and then fill it with balm and nectar such as is good for mortals and gods. It's transfusion! Here again, to cure a wound that Belphoebe has caused, though this time neither knight nor mother know that it came from a man.

Happiness language has died down here, except for the strange proliferation of bowers of bliss. Venus has one!

Monday, March 21, 2011

The Faerie Queen Book 2, Cantos 7-12

This one was a doozie. Let's see.
Canto 7 - Guyon goes with Mammon into the underworld, where he's tempted by three temptations (avarice, ambition, and food/drink/rest). He resists the first two, but succumbs to the third, because it's been three days since he's eaten or slept. Poor guy.
Canto 8 - Palmer comes across Guyon's body, with an angel next to it. Pyrochles and Cymochles (with Archimago) find the body and start stripping it of arms. Arthur arrives to defend the body. Pyrochles takes Guyon's sevenfold shield (with the Faerie queen on the front) and Arthur's sword (from Archimago) called Morddure. They fight in a lengthy battle. Arthur's sword won't strike him, so P and A end up wrestling, but A wins against both. Tons of blood. Guyon awakens.
Canto 9 - Arthur asks about the Faerie Queen on Guyon's shield. They ride up and find the Castle of Temperance, held by a damsel, Alma. She represents the body, in bodily balance, complete with allegories for speaking, digesting, expelling, sensation, and thought. The castle is besieged by thousand in a rabble that move about like shades without substance. At the end, after seeing Phantasie, Judgment, and Memory, Guyon learns from a history of Britain and a history of fairy.
Canto 10 - The history of Britain and the history of fairy. It goes all the way back to the days of giants before Brutus, with mythical accounts of pre-Roman kings and placenames (like Lear). Eventually reaches the Roman conquest and Cymbeline, who ruled at the time of Christ. Then more time, Joseph of Arimathia and the Grail, and gradually the Roman recession, Vortigern/Hengist/Horsus, and finally Uther's lineage. Then it goes on to describe the creation of Elves (from Prometheus in the garden of Adonis) and Faeries, with a much shorter lineage going to Oberon and the Faerie Queen.
Canto 11 - Guyon leaves the castle with the Palmer. Arthur rides out to defend the castle. He fights the rabble's captain Maleger, who has two hags Impotence and Impatience waiting on him. He's difficult to catch, mounted on a tiger, and he fires deadly arrows (in the manner of Indians (21)). Arthur deflects the arrows, and tries to take the hags down as they gather the deflected arrows, but is nearly overcome. He gets up just in time to surprise Maleger, who very reluctantly fights. When Maleger is hewn in the chest, he doesn't bleed. Other wounds don't bleed. Arthur tries crushing Maleger to the ground, but he revives. Realizing that Maleger is connected to his mother Earth, he picks up Maleger and tosses him into the water.
Canto 12 - Guyon and the Palmer, with a boatman, journey by sea toward the Bower of Bliss. They see a number of pitfalls, including a Gulf of Greediness, the Rock of Vile Reproach, Wandering Islands, the Whirlpool of Decay, many monsters, mermaids (womanish forgeries), birds of misfortune, and the like. Upon making it to the bower, they ward off a number of animals that approach. Genius keeps an ivory gate with a soft wall (contrast with the hard and high wall of Temperance, its counter-body). He, representing lust, is easily defied. Excess is similarly dealt with, her gold cup dashed to bits. Painted flowers and the like follow, a strange and yet beautiful combination of Nature and Art. Two naked damsels writhe and ogle each other, tempting both themselves and Guyon, but the Palmer has none of it. Music pours forth from Acrasia's bower, where she and a lover (Verdant) recline. Verdant's honor has been long forgotten, his shield empty of engraving. They're seized and bound. They find out that the animals are all deformed into monsters by their lust for Acrasia (and her spells). It ends on a beratement of Grill, the pig, who must remain a pig.

Weird stuff - the body that doesn't bleed? When bleeding has been so effusive elsewhere?
Religious overtones here - Guyon mimicking the three temptations of Christ in his own journey into the underworld, and how he ends up failing on the last one.
Giants and monsters are especially predominant here, always the morally deformed other of human virtue. Yet, sometimes those that might be expected to be deformed (Acrasia's sons P and C) turn out to be fine, and just angry knights. Is this a difference of will here, where one or the other could yet choose to be otherwise, but an animal or monster has been changed essentially and can no longer choose?
Lots of language around happiness, and where one finds ultimate rest, especially in Canto 7. Worldly bliss as opposed to "another happiness." If this isn't Boethian, then I'm crazy.
Model of the mind and body (which aren't separated) as evoked in the allegory in Canto 9. Comparison of this body with the similar body in Canto 12. What gets emphasized? Exchanges of the body with the outside world, and the threefold Averroesean model of the mind, which incorporates the Imaginative capacity.
Nature and forgery, especially in the bower of bliss. Not all artifice is bad, as it lists among the feigned "leasings, tales, and lies" (IX.51.9). In that, it seems to take a similar tack that Sidney's Defense of Poetry later does, having to balance the idea that fiction is constructed with the idea that such fictions can still be instructive and potentially good.
And of course amongst all these religious allegories and philosophical ideas you have the entrappings of romance. Arthur has his sword and his horse named (MORDDURE AND SPUMADOR). You have the lesbians in the bower of bliss, or at least seeming lesbians, since there seems to be a confusion where desirability proliferates unbridled outside of heterosexual bounds. Guyon certainly likes it. >_> 

Wednesday, March 16, 2011

The Faerie Queene, Book 1, Cantos 7-12

Today I read the conclusion of the first book.
Crazy. Crazy good. Again, the sense of it is sometimes, or even often, adopted from medieval romances with some epic embellishment from classical sources, but the expression of it is original. It's not often that Spenser falls back on stock phrases and the like that can be traced. The language, intentionally archaic, is quite lively. I'm thinking of the one stanza where the giant is jolted out of his complacency by Duessa's voice in the same way that a gunshot would catch someone's attention (13), but the way the gunshot is described, it's very aureate. It's the stanzaic equivalent of "boomstick," and yet so very evocative and vivid.

Anyway, trends I saw. There's a fight with a giant! Another fight, attempted, with Despair. And finally a fight with the dragon. In all of these, dismemberment and bleeding are quite prominent. Blood must flow. Blood must be on the ground. Blood. Blood. Blood. The fight with despair shows blood operating on a different register. The blood is now frozen in Treuisan as he tries to describe the fate of his friend Terwin, lured to killing himself with a rusty knife by Despaire. Indeed, the malady wrought by Despaire is one that seems to lie in the blood - the Redcrosse knight's doubt lies in the "troubled bloud" that sits in his face (IX.51). This blood in the next canto gets a cure - leeches and the like by Patience (23), and the drawing of blood in particular by Remorse (27). He also gets the blood letters in the bloody book held by Fidelia, and learns further about the bloody sacrifice through Charissa and the example of the City of God, Hierusalem (55). All this is in contrast to the dragon's blood in Canto 11, which is quite effusive, potentially poisonous, and black. Ridding the kingdom of Eden of this black blood is the ultimate task for the Redcrosse knight in this book, an exterior representation of his own purification. It also represents the boundaries between species of bodies. (I can't help thinking of Titus, where Aaron never bleeds. Could they prevent his bleeding in order to prevent seeing how red his blood is as well? By keeping him intact, his blood could be, well, black? It's a big stretch.) Finally, a brief note - compare the giant and the dragon. Both are huge, both bleed a lot, and both fall like mountains. Also, there's the fear of procreation with the dragon, which as noted with the lamia monster ... unnatural procreation is common here.

As I've mentioned, the turn in Canto 10 to the spiritual hospital run by Caelia is a little odd. It's the second time we enter an extended part where the author emphasizes through allegory a spiritual lesson (Canto 4 was the house of Pride.) It preserves many of the classical spiritual divisions, as the RCK is strengthened by the three theological virtues of Faith, Hope, and Charity (in contrast to the four cardinal virtues, one of which, Temperance, structures the second Book). Faith involves a direct treatment of grace, justice, and free will. Hope involves treatment in the hospital of patience, and the aid of Amendment, Penance, Remorse, and Repentence. Then Love (Charissa), who has been absent due to her birthing a child (Jesus?), is helped by Mercy in instructing him in love and well-being. This then turns to the hermitae held by Contemplation, who talks about reaching a good end, and especially the city of God. Then the Redcrosse knight is revealed as St. George, which should be no surprise to its readers, but is to the knight, who inquires about why he has English blood, if he's Elfin? (He's an orphan.)

Ah, this reminds me. Two threads, one for now, one for later. The one for later - orphanage in these stories. The one for now - happiness. When Arthur has defeated the giant and he's talking with the Redcrosse knight (Canto 8, 9), there's mention of both the sureness of bliss and the unsureness of earthly happiness. This comes to a head when Despaire, in his stanzas, brings up as well the unsureness of earthly life as a reason for ending it soon, because as he puts it, longer life only increases one's sorrows and one's sins. Against this the hospital in Canto X works. It's the discourse on happiness and ends I find intriguing here, because I don't think that people have talked about it in such terms. It's not uncommon, sure, but I'm particularly sensitive to it given the work I've already done with Boethius in Chaucer. Oh, it'd be awesome if there were a tie between it and, say, Troilus and Criseyde.

Prince Arthur is worth some mention too. He's a Prince, before the point that he becomes a queen. He pursues the Faerie Queene as his love. He's valiant, and has a shield of diamond. When he and the Redcrosse knight trade gifts, he gives a bejeweled box that has drops of a healing liquor, and receives a Bible in golden letters. Again, all of these books circulating tempt me to focus on them too, especially the easy elision between a holy and a magic book demonstrated initially with Archimago.

Una as a guide. The way women guide actions here is quite interesting, especially the way that the manner of guidance is so easygoing. She is the one who tells him where to go, because he doesn't know. She is set by him in places to spectate while the battle goes on, and there's something important about her viewpoint. I don't know exactly what, but her spectatorship is required. For honor and worship? For telling that the tale is true? For encouragement? A little of all. I've written on this before in relation to the Tale of Sir Gareth, so I'll keep an eye on it. 

Otherwise, I'm keeping my eyes open. The book ends with RCK and Una married. RCK then leaves again, and Una stays in safety, which connects directly with the second book, where a captured Archimago (who tried to accuse RCK of being married to Fidessa/Duessa) escapes.