Astrophil and Stella, Sonnet 16

In nature apt to like, when I did see,
Beauties, which were of many carats fine,
My boiling sprites did thither soon incline,
And, Love, I thought that I was full of thee:
But finding not those restless flames in me
Which others said did make their souls to pine:
I thought those babes of some pin’s hurt did whine,
By my love judging what Love’s pain might be.
But while I thus with this young lion played,
Mine eyes (shall I say cursed or blessed?) beheld
Stella; now she is named, need more be said?
In her sight I a lesson new have spelled;
I now have learned Love right, and learned even so,
As who by being poisoned doth poison know.

I suggest you click here to open the sonnet in a separate window, so that you can refer directly to it as you read on through the analysis.

Reading notes: “Lion” in line 9 has both its syllables, while “even” in 13 and “poisoned” in 14 (that’s a tough one to do!) each have just one—in fact, all the –ed verbs in this poem are one-syllable.

This is Sidney’s conventional Italian form, with the main fulcrum after the octave, and the sestet divided in the middle.  The octave is also divided by a “But” in the middle, so appropriately the quatrains are the inward-turned ABBA form.  The sestet, rhyming CDCDEE, makes the “hybrid” form (see discussion in the “Introduction” post) with an “English”-sounding witty couplet at the end. The complete form (ABBAABBACDCDEE) is Sidney’s favorite, used in sixty of the A & S sonnets, and sonnet 16 begins a run of four in a row in this form.

The idea of the first quatrain is that the speaker, in earlier life, was by nature (“In nature”) prone to fall in love easily.  When “Beauties” are measured in “carats” there is an implied metaphor that can cut both ways: they are indeed beautiful, like gold and gems, but they are also reduced to visual objects by the same word.  “Boiling sprites” is either an oxymoron (the spirit is not meant to be subject to passion) or a confession that these “sprites” are more like imps or demons. In any case, the thought of being “full of” Love (either the emotion or the personified god, who was so prominent just a few sonnets ago, and makes a full return in the next sonnet), is clearly some sort of delusion.

But in this earlier state of misunderstanding, the second quatrain adds, he observed others who claimed to be love-struck, and thought they did protest too much. The “pains” of love they complained of struck the speaker as hypochondriacal, since he, too, was “in love” (or thought he was) and felt nothing like that. The logic of this quatrain leaves open the question of whether these others were feeling something comparable to what the speaker feels now, thus opening the possibility that there are lots of “Stellas” out there for lots of other men—something he stoutly denies elsewhere. But this sonnet is, I think, strictly personal, a comparison of “before” self to “after” self.

The “after” self is of course created by the sight of Stella, in the sestet. The speaker’s immature love is compared to the mythical “young lion” (Duncan-Jones references Aeschylus, Agamemnon) with which a shepherd boy played until it grew up and became dangerous. That happens in the instant of meeting Stella, and indeed the sonnet sounds as if it might end three lines early with “need more be said?”.  But since the answer to that otherwise rhetorical question is “Yes, you’ve got three lines to go,” he gamely “spells” out the “lesson” he has learned.  “Spell” is a wonderfully flexible word, meaning both to learn something by very close and careful study, and to recite it back with the same care; and of course it also means to write something down, so it plays on “now she is named,” suggesting that the mere writing of her name constitutes all that is necessary in the way of lesson.

Finally, Stella is, as usual, a mixed blessing.  The speaker can not say whether his eyes were “cursed or blessed” in falling on Stella, and the bottom line of the poem compares his newfound wisdom in love to the unique understanding of poison by one who has been poisoned.

Next time (weekend of February 22): Sonnet 17

Jonathan Smith is Professor of English at Hanover College, Hanover, Indiana.

Astrophil and Stella, Sonnet 15

You that do search for every purling spring
Which from the ribs of old Parnassus flows;
And every flower, not sweet perhaps, which grows
Near thereabouts into your poesy wring;
You that do dictionary’s method bring
Into your rhymes, running in rattling rows;
You that poor Petrarch’s long-deceased woes
With new-born sighs and denizened wit do sing:
You take wrong ways, those far-fet helps be such
As do bewray a want of inward touch,
And sure at length stol’n goods do come to light.
But if (both for your love and skill) your name
You seek to nurse at fullest breasts of fame,
Stella behold, and then begin to endite.

I suggest you click here to open the sonnet in a separate window, so that you can refer directly to it as you read on through the analysis.

Reading notes: “denizened” in line 8 is two syllables (den’zened), and in line 14, “to endite” must be elided (t’endite); and “deceasèd” in line seven has all three syllables.

This sonnet is a piece of cake if one is already acquainted with sonnets 3 and 6.  The tenor is almost precisely the same, and the structure parallels sonnet 3 in particular, where the octave describes various “wrong ways” to do poetry, and the sestet says the only right way is (as the speaker is doing) to contemplate Stella.  The chief structural differences are (1) that sonnet 3 is a “them” vs. “me” discussion, while sonnet 15 is entirely addressed to “you”; and (2) while the sonnet 3 octave uses two “outie” (ABAB) quatrains for a continuous discussion, this one has two parallel “innies” (ABBA), so the discussion “starts over” in line 5.

Just as sonnets 3 and 6 begin with a reference to seeking the help of the classical muses, so too does this one talk about searching for the springs (i.e., the works of ancient poets) that flow from Mount Parnassus, home of the muses. A “purling” spring is simply a bubbling, flowing one, but there is a pun here, since the poets who so search are looking for “pearls” with which to decorate their verse, just as they are squeezing (“wringing”) the no-longer-fresh (“sweet”) flowers for some sad drops of stale perfume.

The second quatrain references somewhat more recent poetic fads, starting with “dictionary’s method.”  At first glance, since he says “into your rhymes,” we might think of the novice poet’s consulting of a rhyming dictionary; but I’m pretty sure such a thing had not been invented yet (thus, Benedick “can think of no rhyme for lady but baby”) and “rhymes” is used in the more general sense of “poems.”  In any case, as line 6 wonderfully illustrates, the method involves choosing as many neighboring words as possible from an alphabetized list; i.e., the fad of excessive alliteration.  And the fad of Petrarchan sonnets (in which, as discussed before, Sidney was very much a participant) closes this list, with the clever suggestion that the emotion may be home-grown (“new-born sighs”) but the method (“wit”) is imported (“denizened,” meaning naturalized or immigrant).

As in earlier poems (1, line 14, 3, line 9, and 6, line12), the rebuke, when it comes, is blunt and monosyllabic: “You take wrong ways.”  The rest of the first tercet is also quite plain and uncomplicated.  Likewise, the remedy in the final three lines is the same as in all the previous sonnets on this theme, but with a new and striking image: instead of nursing at the springs of now-skeletal (because ancient) Parnassus for inspiration, the would-be poet should “seek to nurse at fullest breasts of fame,” a synecdoche for Stella that is erotic—thus aspirational on Sidney’s part—as well as inspirational.

Next time (weekend of February 8): Sonnet 16

Jonathan Smith is Professor of English at Hanover College, Hanover, Indiana.

Astrophil and Stella, Sonnet 14

Alas, have I not pain enough, my friend,
Upon whose breast a fiercer gripe doth tire
Than did on him who first stole down the fire,
While Love on me doth all his quiver spend,
But with your rhubarb words you must contend
To grieve me worse, in saying that desire
Doth plunge my well-formed soul even in the mire
Of sinful thoughts, which do in ruin end?
If that be sin, which doth the manners frame,
Well stayed with truth in word, and faith of deed,
Ready of wit, and fearing nought but shame:
If that be sin which in fixed hearts doth breed
A loathing of all loose unchastity,
Then love is sin, and let me sinful be.

I suggest you click here to open the sonnet in a separate window, so that you can refer directly to it as you read on through the analysis.

Duncan-Jones says of this: “First of many sonnets showing Astrophil with an uncomprehending or disapproving friend; cf. 20, 21, 23, 27, 51, 88, 92, and 104.”  Again, Donne’s pugilistic “For God’s sake, hold thy tongue” comes to mind, but of that lengthy list, only 21 and 51 suggest such a direct confrontation as we have here—unless, when the speaker argues with “Reason” (e.g., 10 and 18), he has an actual person in mind as the voice of reason. The other sonnets in the list refer more generally to an uncomprehending circle of friends (no direct confrontation is pictured, and they are not necessarily disapproving) or, in the case of sonnet 92, to a friend who has seen Stella but, like Juliet’s nurse, is too balky in giving news about her.

The first quatrain is an “innie” (ABBA) that focuses on the speaker’s existing pain, independent of the new wrinkle of the friend’s interference. The love-pain is compared to (and deemed “fiercer” than) that of Prometheus, whose punishment for giving fire to mortals was to have his liver eaten out by a vulture daily, forever. The word chosen for vulture, “gripe,” is rich in additional meaning, starting with “clutch” or “grasp” (suggesting the clutches of Love), but also a severe inner-body pain, such as liver-pain (and we moderns need to remind ourselves that for Elizabethans the liver was the seat of the emotions; cf. “This wins him, liver and all” in Twelfth Night); and finally, to make a subtle link between the parallel annoyances in the two quatrains, a “gripe” is a covetous or envious person.

So he’s got this gut-wrenching pain already, and “Is that not enough?,” he suggests, “but [second quatrain] you have to add insult to injury?” “Rhubarb” is an appropriately ambiguous answer to “gripe,” since rhubarb was famous as a cure for liver illness, but also synonymous with bitterness (and modern readers can add a sense not known to Sidney, since “rhubarb words” can now mean “nonsense words,” such as those muttered by extras in a crowd scene). With such words the friend seems to be very much on the side of Virtue (sonnet 4) and Reason (sonnet 10), arguing that appetite (“desire”) can drag the speaker’s soul down into sin and damnation (“ruin”).

Each of the tercets in the sestet opens with an “If” argument, the first occupying all three lines, the second two, with the “then” answer to both coming in the final line. The gist of both “If” arguments is that the speaker’s love for Stella actually ennobles him in every way: (1) makes him a better gentleman, more truthful, faithful, wise, and discreet; and (2) (more to the point, but with pointed irony) in his single-minded devotion, makes him “[loathe] all loose unchastity.”  This is the key to the black-is-white, up-is-down argument that ends the poem.  The love he envisions with Stella is of course sinful by any conventional view, the very opposite of faithfulness, truth, and chastity. But by his reasoning, because Stella is the “fixed star” of his devotion, and he will give his love to no other, sin and virtue have switched places.

Next time (weekend of January 25): Sonnet 15

Jonathan Smith is Professor of English at Hanover College, Hanover, Indiana.

Astrophil and Stella, Sonnet 13

Phoebus was judge between Jove, Mars, and Love,
Of those three gods, whose arms the fairest were:
Jove’s golden shield did eagle sables bear,
Whose talons held young Ganymede above:
But in vert field Mars bare a golden spear,
Which through a bleeding heart his point did shove.
Each had his crest: Mars carried Venus’ glove,
Jove on his helm the thunderbolt did rear.
Cupid then smiles, for on his crest there lies
Stella’s fair hair, her face he makes his shield,
Where roses gules are borne in silver field.
Phoebus drew wide the curtains of the skies
To blaze these last, and sware devoutly then,
The first, thus matched, were scarcely gentlemen.

I suggest you click here to open the sonnet in a separate window, so that you can refer directly to it as you read on through the analysis.

Sonnet 13 is a lesson in Elizabethan heraldry. . .

But before I get to that, let me point out something I did not notice right away, which is that the rhyme scheme of this poem is absolutely unique among the Astrophil and Stella sonnets. Initially I had counted its octave among Sidney’s most common ABBAABBA set. When I needed an illustration of that pattern for a talk I was giving, I pulled this sonnet out almost randomly, and then of course was forced to take a closer look: ABBA . . . BAAB. I couldn’t believe my eyes, and in a rush of self-doubt quickly flipped through all the other sonnets opening ABBA—and not a single one had this second-quatrain flip-flop; only this one.*  Is it just an accident? I can’t rule that out, but carelessness in form is hardly a Sidney trait. Notice that this octave opens with a two-line premise, and closes with a two-line comparison of the crests of Mars and Jupiter (“Jove”). In between are two parallel two-line statements—one for each god—and the unique rhyme-scheme reversal makes these more precisely parallel, the first line being a general description ending in rhyme B:

Jove’s golden shield did eagle sables bear,
But in vert field Mars bare a golden spear,

while the second line is a relative clause adding an active detail and ending in rhyme A:

Whose talons held young Ganymede above:
Which through a bleeding heart his point did shove:

One might reasonably ask why, if this is so carefully structured, he never found opportunity to do this again—but I think it is deliberate.

So, what about the heraldry lesson? The little fable here is that Phoebus Apollo (god of wisdom and enlightenment) has been called on to judge the “arms”—i.e., coats of arms, the symbols of gentility or higher—of the three other gods named. There is an obvious echo here of Paris judging the relative beauty of three goddesses, but thankfully no war hangs on the outcome!

In an Italian sonnet (somewhat as in a joke that begins “three guys walked into a bar”), if the octave is entirely devoted to two of a threesome, we already know that the third will be the “winner.” The curious thing here is that there is an additional tip-off in the coats-of-arms of Jove and Mars: of all the exploits that might have been featured there, both have chosen moments when they have gotten giddy in love—as if paying homage to their opponent before the contest has even begun! On the shields, in the characteristic jargon of heraldry, Jove has a black (“sables”) eagle on a gold field, holding the boy Ganymede with whom Jove was so smitten that he adopted the eagle disguise to kidnap him; Jove’s crest (the device above the shield, originally the plumage or other decoration atop a Knight’s helmet), however, is the more predictable and assertive thunderbolt. Mars, conversely, has a more ambiguous shield depicting a golden spear through a bleeding heart on a green (“vert”) field, but almost comically undercut by the glove of Venus on his crest, at least hinting at the possibility that the pierced heart is actually his own! Carrying the glove of a mistress into battle is a courtly love cliché, but the notion of Venus even wearing gloves seems a bit ridiculous to contemplate.

The contest is no longer in suspense; the sestet opens with the simple statement of the inevitable outcome: “Cupid then smiles.” His coat of arms is simply Stella herself, her hair the crest and her face the shield, described heraldically as “roses gules [red] borne in silver field.”  This is the clincher, so announced by Apollo in the final tercet, where he “blazes” the winner across the skies—a multiple pun. On the simple level, he is (as sun-god) lighting up the sky with the image of Stella. But “blaze” is also what one does when one describes a coat-of-arms with all those funny French words, and such a description is called a blazon, from whence was borrowed the poetic term for a catalog of a lady’s beautiful features. Such a blazon (in miniature) is what the blazon of Cupid’s arms turned out to be.

There is one final put-down for the losing competitors, a sort of chain-of-being trope. It is of course ludicrous, to begin with, that gods would try to prove their worthiness with this form of human vanity, but in this case Jove and Mars have been so badly outclassed that they are “scarcely gentlemen”; i.e., they barely qualify to have coats-of-arms at all!

*Six of the ABAB sonnets, however, flip the second quatrain to give the palindromic ABABBABA.  I have not yet checked Sidney’s sonnets outside A and S for the ABBABAAB pattern. I invite readers to find one, or else we shall conclude Sonnet 13 is unique in his works.

Next time (weekend of January 11): Sonnet 14

Jonathan Smith is Professor of English at Hanover College, Hanover, Indiana.

Astrophil and Stella, Sonnet 11

In truth, O Love, with what a boyish kind
Thou dost proceed in thy most serious ways:
That when the heaven to thee his best displays,
Yet of that best thou leav’st the best behind.
For, like a child that some fair book doth find,
With gilded leaves or colored vellum plays,
Or at the most, on some fine picture stays,
But never heeds the fruit of writer’s mind:
So when thou saw’st, in Nature’s cabinet,
Stella, thou straight look’st babies in her eyes,
In her cheek’s pit thou didst thy pit-fold set,
And in her breast bo-peep or couching lies,
Playing and shining in each outward part:
But, fool, seek’st not to get into her heart.

I suggest you click here to open the sonnet in a separate window, so that you can refer directly to it as you read on through the analysis.

This is a playful sonnet, which extends the common image of Cupid (or “Love”) as a child, a small boy. What Cupid is about, of course, is not at all child’s play, and thus the poem’s conceit of a boy who gets in over his head. This is the first of a trio of Cupid sonnets (or third in a set of five if we ignore Sonnet 10) and, despite Sidney’s characteristic playfulness with the theme, all these sonnets reflect rather darkly on Stella, or at least on the speaker’s prospects with her.

After the abstract generalization, in the first quatrain, that children typically overlook the “best” or most “serious” part of anything for the more entertaining or eye-catching part, the second quatrain introduces the conceit, actually in the form of an epic simile.* The “like” part is a child’s reaction to, perhaps, one of the geographic or proto-scientific tomes being published in Sidney’s time—fascination with the beautiful pictures but obliviousness to the writer’s deep ideas.

In the “so” part, the poet doubles down on poetic figures, comparing his simile to yet another metaphor appropriate to the age of exploration: the “cabinet” in which the cognoscenti displayed the curiosities of science or travel. In this case the cabinet belongs to no less a personage than Nature herself, and Stella is displayed there as a rarity in Nature’s collection. But of course the childish Cupid is drawn to her only as a toy. He sees “babies” (i.e., a child’s dolls) in her eyes. The dimples (“pits”) of her cheeks seem good only for bird-trapping (the customary form of hunting for the very young, and the sense is compounded by the rather obvious fact that setting “traps” is one of Cupid’s favorite games; see line 2 of sonnet 12); “pitfold” is a pitfall, or trap.

The final example of this obtuseness is extended over two lines and thus—inSidney’s characteristic division of the sestet into 3 and 3—more closely related to the poem’s final line. It is also more challenging to a modern reader: why “bo-peep” (uncapitalized)?; and what exactly does “bo-peep or couching lies” mean?

Before bo-peep became a name in a nursery rhyme, it described the baby game probably best known to moderns as peek-a-boo. The sense of “or” here is definitely obscure, but it was a common form of “ere,” which, among various other possibilities in the unstressed, “throwaway” position, could mean “now.” In the context of Cupid finding only childish things in Stella’s features, I think the phrase is best understood as either “now couching lies” or, perhaps better, “e’er [ever] couching lies.” In any case, the verbal phrase after the questionable word is a brilliant ambiguity, since “lies” can either be the innocent verb of which “bo-peep” is the subject, or, more damningly, it can be a noun, the direct object of “couching.” Either way, the overall sense is that the visible (“outward”) part of Stella’s breasts, “playing and shining,” plays a game of peek-a-boo with the observer, presumably the speaker himself. In both the erotic and the emotional senses, the speaker wants to see more, the latter because the exposed part of the breasts is the outward part of the body closest to the heart.

Which brings us to the late fulcrum, at the start of the poem’s bottom line, which reveals that all of these rarities of Nature are but “bo-peep” or “lies” after all, since there is no opening for Love in Stella’s heart. “Fool” is ostensibly addressed to Cupid, and consistent with the tone and theme of the rest of the poem; but we can’t help but recall the last line of Sonnet 1, where the muse used that word for the speaker/poet. SurelySidneyis thinking of his own folly and frustration here.

*an extended “like” or “as” phrase, followed by an extended “so,” characteristic of epic poetry or imitations; e.g. “As dry leaves before the wild hurricane fly,/When they meet with an obstacle, up to the sky,/So up to the housetop his coursers they flew . . . etc.”

Next time (weekend of December 14): Sonnet 12

 Jonathan Smith is Professor of English at Hanover College, Hanover, Indiana.

 

Astrophil and Stella, Sonnet 9

Queen Virtue’s court, which some call Stella’s face,
Prepared by Nature’s choicest furniture,
Hath his front built of alabaster pure;
Gold is the covering of that stately place.
The door, by which, sometimes, comes forth her grace,
Red porphyr is, which lock of pearl makes sure;
Whose porches rich (which name of ‘cheeks’ endure)
Marble, mixed red and white, do interlace.
The windows now, through which this heavenly guest
Looks o’er the world, and can find nothing such
Which dare claim from those lights the name of ‘best,’
Of touch they are, that without touch doth touch,
Which Cupid’s self, from Beauty’s mind did draw:
Of touch they are, and poor I am their straw.

I suggest you click here to open the sonnet in a separate window, so that you can refer directly to it as you read on through the analysis.

Another conceit poem, and one that eventually rings all the changes of Sidney’s wit and verbal dexterity.  Insofar as we can trust the clichés of Petrarchan love poetry—which, we know from Shakespeare’s Sonnet 130 (“My mistress’ eyes are nothing like the sun . . .”), is not much—we get something of a physical description of Stella (in fact, a very abbreviated blazon,* starting with the hair and not reaching the chin) in the palace of Queen Virtue: golden hair (“covering”), alabaster forehead (“front”), fiery red lips (“door”), pearl teeth (“lock”), and damasked (“mixed red and white”) cheeks (“porches,” and these alone are explicitly identified, perhaps to make sure we have not missed the whole point of the conceit).

All of this is conventional flattery, but unconventionally, Stella’s distinctive eyes are black (“touch”=touchstone, a type of black basalt), and the entire sestet is devoted to a careful and clever analysis of them.

First, we have already been introduced, in line 1 and again in line 5, to this exalted personage “Queen Virtue,” who lives here. Line 5 tells us that “her grace” steps out the front door (i.e., passes through Stella’s lips) “sometimes.” “Sometimes” is hardly a romantic or poetic adverb, and it is a significant qualifier of all this flattery.  In the real world of the poet, “her grace” refers simply to any kind or encouraging words Stella might bestow on him.  Within the trope, “her grace” is an appropriate form of address for a royal personage, but on yet another level of meaning it suggests divinity.  Line 9 picks up on that hint with a reference to Queen Virtue as a “heavenly guest,” thus identifying her with the soul (a temporary visitor to mortal flesh), or with the soul’s alter ego, Reason.  And we know already (see earlier discussion of sonnets 4 and 10) that the speaker does not like to play on the same team as Reason.  Critical Virtue/Reason/Soul, looking out through the windows of the eyes (which, as we know, are paradoxically dark and bright), cannot find anyone qualified to be “best” in show.  This is a two-edged dig at Stella: first, simply that she is too aloof and will not acknowledge and return the speaker’s love; but also, if we assume she spends more of her time with the man to whom she is betrothed (Lord Rich, in the case of Penelope Devereux), that her eyes are not usually seeing the “best” man for her!

The sonnet wraps up with a flurry of fairly esoteric word-play.  The eyes are of touchstone, which, as the colloquial name implies, must definitely be touched in order to perform its function (testing the purity of precious metals).  But paradoxically, these touchstone eyes touch others (specifically, the speaker, in the second, emotional, sense of the verb touch) without allowing themselves to be touched (in either the physical or emotional sense).  Further, the touchstone was mined by no less a personage than Cupid himself (who, as miner, seems to be sinking ever lower on the social scale!**), from the highest Platonic place of ideal forms: the “mind” (a pun with “mine”) of Beauty; i.e., Beauty herself cannot imagine anything more perfect than Stella’s touchstone eyes.  But this perfect, aloof, spiritual, divine beauty has the decidedly imperfect effect of enflaming the speaker’s all too fleshly passions.  “Touch” is not only short for touchstone, but also for touchwood, the light kindling with which it is quite easy to start a fire—especially if what’s above it is made of nothing more substantial than straw.

* I feel conflicted about the spelling of this word. Some literature handbooks have used blason for the poetic device, to distinguish between that and the heraldic description which is the original sense of blazon. But the words have the same etymology, and common or dictionary usage makes no such distinction, so I’ll go along with that.

**See the footnote to the blog on Sonnet 8.

Next time (weekend of November 30): Sonnet 11 (Sonnet 10 covered already in earlier blog.)

Jonathan Smith is Professor of English at Hanover College, Hanover, Indiana.

Astrophil and Stella, Sonnet 6

Some lovers speak, when they their Muses entertain,
Of hopes begot by fear, of wot not what desires,
Of force of heavenly beams, infusing hellish pain,
Of living deaths, dear wounds, fair storms and freezing fires.
Someone his song in Jove, and Jove’s strange tales, attires,
Broidered with bulls and swans, powdered with golden rain;
Another, humbler, wit to shepherd’s pipe retires,
Yet hiding royal blood full oft in rural vein.
To some a sweetest plaint a sweetest style affords,
While tears pour out his ink, and sighs breathe out his words,
His paper pale despair, and pain his pen doth move.
I can speak what I feel, and feel as much as they,
But think that all the map of my state I display,
When trembling voice brings forth that I do Stella love.

I suggest you click here to open the sonnet in a separate window, so that you can refer directly to it as you read on through the analysis.

This poem is the second of six in hexameters (or alexandrines) in the sequence, and it shares its full rhyme scheme with only two other sonnets (81 and 87), neither of which is in hexameters; so it could claim structural uniqueness.  Perhaps befitting the subject—as in Sonnet 1, the interplay of the speaker with other poets—its form is “hybridized” in multiple ways:  quite typical of Sidney is the midway break in the sestet, creating the sense of English-sonnet logic in an Italian sonnet; much less typical (it happens in only six sonnets) is a rhyme reversal in the octave whereby two “outie” quatrains become a palindromic “innie” octave:  ABABBABA.

The sonnet parallels the message of Sonnet 1, but with a difference.  Where the speaker had sought to imitate other poets before, he simply catalogs them in a lightly mocking tone now.  And in the final three lines, where he had been “helpless,” and then surprised by the muse, he is now (despite the “trembling voice” reflecting the weakness of his position in the would-be relationship) confident and assertive about what he is doing poetically.

The thrust of the poem—the chronic Sidney paradox of a highly artificial poem decrying artificiality and embracing simplicity—is clear enough, and its parallel examples of overwrought love poetry can no doubt be appreciated without a gloss.  Nevertheless, Duncan-Jones’s notes on the actual poets or poems being mocked are a lagniappe worth enjoying, so I will paraphrase here:  The first quatrain relates to Petrarch and his imitators.  The phrase “wot not what” translates Petrarch’s fondness for “I know not what” constructions introducing hyperboles, and the culminating oxymoron in the series of four in line 4, “freezing fires,” had become a Petrarchan cliché.  (I need hardly add that Sidney himself is, with no intended irony, guilty of everything mentioned in this quatrain at some point in this sequence.)  Ronsard (an early champion of alexandrines) was the most notable of many poets comparing their love to the metamorphoses (bull, swan, shower of gold) of Jove (7-8), while lines 9-10 may reflect the vogue of pastoral poetry both in England(e.g., Spenser) and on the continent.  (Duncan-Jones does not specifically gloss the idea in line 8 of “hiding royal blood . . . in rural vein”—a witty combination of near-miss repetition with royal/rural and the double meaning of “vein”—but this harks back to Virgil’s Eclogues, and may be most familiar to modern readers in plays such as Green’s Friar Bacon and Friar Bungay, or Shakespeare’s As You Like It and Winter’s Tale.)  For lines 9-11 (e.g., “sweetest plaint” and “sweetest style”), Duncan-Jones offers: “Perhaps a reference to the dolce stil nuovo of the Italian poets of the fourteenth century” (358).

This is quite an amalgam of other poets’ (presumably insincere) gambits, replacing the long and frustrating process of attempting to steal from them, described in Sonnet 1. All are of course treated as elaborate ways to avoid a direct statement of a simple truth, rather than what Sidney himself would defend as the purpose of indirection and metaphor in poetry: love is a complex and multi-dimensional emotion, and can stand to be looked at from many angles.  If “I do Stella love” were indeed the entire “map” of Sidney’s “state” (an apt metaphor in that great age of exploration and map-making, as well as a pun on the word “state”*), there would be no place for 108 sonnets and eleven songs on the subject!  The blunt simplicity is but one of many moods.

*Sidney certainly intended the phrase as a metaphor, but he may have here invented the abstract sense of “map” as the plan or layout of one’s mental state; this very line is given as the OED’s first example for that sense.

Next time (weekend of October 19): Sonnet 7

 Jonathan Smith is Professor of English at Hanover College, Hanover, Indiana.

Astrophil and Stella, Sonnet 5

It is most true—that eyes are formed to serve
The inward light; and that the heavenly part
Ought to be king; from whose rules, who doth swerve,
Rebels to Nature, strive for their own smart.
It is most true, what we call Cupid’s dart,
An image is, which for ourselves we carve,
And, fools, adore in temple of our heart;
Till that good god make church and churchmen starve.
True, that true beauty Virtue is indeed,
Whereof this beauty can be but a shade,
Which elements with mortal mixture breed;
True, that on earth we are but pilgrims made,
And should in soul up to our country move;
True—and yet true, that I must Stella love.

I suggest you click here to open the sonnet in a separate window, so that you can refer directly to it as you read on through the analysis.

For thirteen lines and a word, this poem is a tidy little summary of commonplace wisdom of Sidney’s time—wisdom in which humanistic Christianity is heavily infused with Platonic ideas. The quality of Reason (discussed previously) is synonymous with the soul in St. Paul’s soul/body dichotomy, or with Plato’s eternal spirit of beauty temporarily inhabiting a mortal frame.  In the Platonic paradox, the world that is visible (audible, etc.) to our senses is actually a “shadow” of a permanent ideal form, often referred to as the “substance” related to (and contrasted with) that shadow; thus Dr. Faustus’s ironic line about the false images he is able to conjure, “These are but shadows, not substantial.”  In the Ptolemaic universe, the closest sphere to the central earth, the sphere of the moon, is a key boundary between that which is immortal and immutable—outside the sphere—and that which is mortal and constantly changing, within. Thus, John Donne’s put-down, “dull, sublunary lovers’ love,” for the affection that depends on proximity and the stimulation of the senses.  Ideally we understand that our time on earth is the briefest and least significant part of our existence, so we filter all the stimuli of  our senses through the higher wisdom of our Reason/Soul, and thus stay on the path of eternal bliss.  This is the systematic understanding that informs this poem—and is of course rejected curtly in the final line.

Structurally, the repeated words “It is most true” announce that the two quatrains of the octave are parallel statements of the same idea.  These simple words also carry the ambiguity of meaning both (in Austen’s clause) “It is a truth universally acknowledged” and the phrase “Granted that,” with which a speaker indicates that he will actually take the other side. The sense of the first quatrain (in keeping with the general scheme I described in the previous post) is that the senses (“eyes”) are supposed to be the servants of Reason (the “inward light”) or the soul (the “heavenly part”) which Nature dictates should be in charge. Rebelling (“swerving”) against that rule means one courts his own harm (“smart”).  Repeating the idea with a slightly more specific example, the second quatrain admits that passionate infatuation (“what we call Cupid’s dart”) is but an illusion (“image”) or shadow, and the “image” takes on the second meaning of “idol,” which we first “carve” for ourselves and then worship (“adore”) in the false “temple” of our hearts—again an admission (as in Sonnet 2) that the speaker’s torment and folly are self-inflicted. But this false religion is so pervasive that the “good god” (Cupid, so-called with sarcasm) is putting God (“church and churchmen”) out of business.

The sestet has Sidney’s characteristic three-three division,* and each tercet opens, like the quatrains, with the same phrase, in this case “True, that.”  The first one gives a Platonic rewording to the Christian idea just expressed: that Virtue (Reason’s twin, as discussed in the last entry) is the “true” (i.e., permanent, eternal) “beauty,” as opposed to Stella’s earthly and sublunary beauty, bred by impure “elements with mortal mixture” and thus a mere shadow (“shade”) of that ideal substance.  The second sums up the Platonic-Christian ideal that mortal existence is but a “pilgrimage” in which our souls prepare themselves for the return to the true home.

The little sermon draws near its perfectly symmetrical end; but suddenly, as if an impatient listener can stand it no more, and must get to the “bottom line,” the poem’s bottom line breaks in with one more “True,” when the pattern does not call for it. After the fulcrum phrase “and yet,” the word “true” is repeated one more time (two can play this game!) and the entire counter-sermon, based on no reason, no religion, no philosophy, but raw human passion instead, takes a mere three iambs to state in full: “that I must Stella love.”

* For the typical structure of a Sidney sonnet, see the “Introduction” post.

Next time (weekend of October 5): Sonnet 6

 Jonathan Smith is Professor of English at Hanover College, Hanover, Indiana.

Astrophil and Stella, Sonnets 4 and 10 (considered together)

4.
Virtue, alas, now let me take some rest;
Thou sett’st a bate between my will and wit;
If vain Love have my simple soul oppressed,
Leave what thou lik’st not, deal not thou with it.
Thy scepter use in some old Cato’s breast,
Churches or schools are for thy seat more fit:
I do confess—pardon a fault confessed—
My mouth too tender is for thy hard bit.
But if that needs thou wilt usurping be
The little reason that is left in me,
And still th’ effect of thy persuasions prove:
I swear, my heart such one shall show to thee,
That shrines in flesh so true a deity,
That, Virtue, thou thy self shalt be in love.

10.
Reason, in faith thou art well served, that still
Would’st brabbling be with sense and love in me.
I rather wished thee climb the muses’ hill,
Or reach the fruit of Nature’s choicest tree,
Or seek heaven’s course, or heaven’s inside, to see:
Why should’st thou toil our thorny soil to till?
Leave sense, and those which sense’s objects be:
Deal thou with powers of thoughts, leave love to will.
But thou would’st needs fight both with love and sense,
With sword of wit giving wounds of dispraise,
Till downright blows did foil thy cunning fence:
For soon as they strake thee with Stella’s rays,
Reason, thou kneeled’st, and offered’st straight to prove
By reason good, good reason her to love.

I suggest you click here to open the sonnets in a separate window, so that you can refer directly to them as you read on through the analysis.

Given that a sonnet is already among the more formulaic forms of poetry, this pair suggests a formula within the formula, for this particular progression of ideas.  To understand the parallels, one must first understand some basic Renaissance vocabulary.

For Sidney and his contemporaries, the human brain had a 3-part structure, (1) Reason, (2) Will, and (3) Appetite, corresponding neatly to angels, humans, and beasts on the Great Chain of Being, or, adjectivally, to the spiritual, mental, and physical parts of our decision-making process.  The will is where the decisions are actually made, and ideally the will is governed by Reason, the part of the human make-up which is led by the will of God (hence, a phrase such as Donne’s “Reason, God’s viceroy in me”).  But the will is constantly under rebellious assault by the appetite, physical passions and desires—what Freud would later label the id.  Other common synonyms for appetite are “sense” and “fancy,” while it should also be clear from this scheme that “Reason” and “Virtue” are effectively synonyms.

So, to describe the pattern piece by piece:  both poems open as if we have walked in in the middle of a quarrel; the speaker chastises Virtue/Reason for intervening in his life, and (in lines 3 and4 inboth cases) asks V/R to go away.  In 4.2 “wit” means wisdom and “bate” is a bar or obstacle, so apparently Virtue has been arguing that the speaker’s will is not acting wisely, and line 3 suggests (in a subjunctive “if” clause) why: “vain love” (the product of sense or appetite) has triumphed over “my simple soul” (weakly developed reason).  As if to illustrate the simple soul and weak wit, line 4 has ten single-syllable words, arranged awkwardly with a childlike petulance: “Leave what thou lik’st not, deal not thou with it.”

Lines 5 and 6 in sonnet 4 and 3 through 6 in sonnet 10 have to remind us of Donne (a few decades later), arguing with the sun in a very similar way in “Sun Rising”:

Saucy pedantic wretch, go chide
Late schoolboys and sour prentices,
Go tell court huntsmen that the King will ride,
Call country ants to harvest offices . . .

In all three cases—Donne with the physical image of the sun and Sidney with the abstract personifications Virtue and Reason—the speaker querulously suggests that his antagonist go meddle in something more appropriate to the antagonist’s essential purpose.  Virtue is more at home with old judges (Cato) or the discipline of churches and schools; Reason in the more refined air of Mount Helicon (line 3), the Garden of Eden (4), or again (5) in piety (“heaven’s course”), with which is partnered a precious form of “go hang yourself”—i.e., the implication of “seeing” Heaven’s “inside” by departing this world of the flesh.

In sonnet 4, the “bottom line” of the octave is the speaker’s confession that he is simply too weak for the life of virtue, and in line 7 he throws himself on the mercy of the stern judge.  Sonnet 10 is less defensive, turning the quarrel with Reason into the more general indictment, in lines 6-8, that begins with the brilliant line:

Why shouldst thou toil our thorny soil to till?

This is a poetry teacher’s gold mine, using alliteration, assonance, consonance, internal rhyme, and an almost unpronounceable sequence of four distinct consonants at the juncture of “should’st” and “thou,” to create a tongue-twister that verbally acts out the toil of tilling thorny soil.  The point of the three lines together is that love belongs to the realm of passion (“sense”), while Reason should strictly deal with “thoughts” only; revealingly, the speaker’s “will,” which in theory is constantly torn between the two, ends up squarely on the side of love and “sense.”

As we would expect in an Italian sonnet, the sestet (taken as a whole) is the “answer” or “reversal” of the problem in the octave; but in both cases the speaker uses the clever fighting gambit of seeming to surrender before springing the trap (“Well, I can see I’m not going to change your mind, so . . . I’ll tell ya what . . .”).  The first three lines in each sestet contain both the surrender and the set-up.  In sonnet 4, it’s all governed by an “if” (which promises that the other shoe will drop) leading up to the challenge to “prove” Virtue’s arguments—i.e., put them to the test. In sonnet 10, we move more directly to a brash prediction of Reason’s defeat in line 11.

The final three lines of these two sonnets are so similar and formulaic that they could almost trade locations, with the requisite name-swap.  To start with 4, for Virtue this is the ultimate subversion.  Virtue represents the spirit of God governing human flesh through the heart, but this “heart” has established such a fleshly “deity” that, so to speak, “God” himself will worship a false god!  The precisely parallel inversion in sonnet 10 has the added twist in the double meaning of “reason”: (1) “Capital R” Reason, the voice that is supposed to speak for God and control our decisions, and (2) “small r” reason, the specific explanation we give for any particular decision we make.  Again the point is that Stella’s fleshly beauty is of such power that it even subverts the spiritual realm and becomes (as in sonnet 4) a fleshly deity.

Thus—in a way that very much anticipates John Donne—we have moved quickly and logically from petulant quarrel to the hyperbolic compliment of a lady’s beauty that is fairly standard fare for love sonnets; but also (perhaps less predictably) to an almost cosmic rationalization for being governed by one’s passions rather than “by the book.”

Next time (weekend of September 21): Sonnet 5

 Jonathan Smith is Professor of English at Hanover College, Hanover, Indiana.

Astrophil and Stella, Sonnet 2

Astrophil and Stella, Sonnet 2

Not at first sight, nor with a dribbed shot,
Love gave the wound which while I breathe will bleed;
But known worth did in mine of time proceed,
Till by degrees it had full conquest got.
I saw, and liked; I liked, but loved not;
I loved, but straight did not what love decreed;
At length to love’s decrees I, forced, agreed,
Yet with repining at so partial lot.
Now even that footstep of lost liberty
Is gone, and now like slave-born Muscovite
I call it praise to suffer tyranny;
And now employ the remnant of my wit
To make myself believe that all is well,
While with a feeling skill I paint my hell.

I suggest you click here to open the sonnet in a separate window, so that you can refer directly to it as you read on through the analysis.

This sonnet is, on the one hand, one of the simplest, commonest Petrarchan clichés—love  has forced me to take leave of my wits and reason, but what can I do?—and, on the other, so clever and witty as to run the risk of being downright obscure in its ambiguity.

Let’s start with what is most clear and accessible.  The sonnet’s idea is laid out in a 3-step outline, similar to the way Shakespeare makes a case in three quatrains, except in this Italian sonnet the third section fills the sestet, and is further subdivided 3-3, Sidney’s typical pattern (though, as discussed in my first post, with the “hybrid” couplet again evoking the Shakespearean pattern). The outline reads: 1. General description of the problem; 2. shifting to “I” as the repeated subject of active verbs, a specific and succinct summary of how the speaker got to where he is; and 3. Where he is “now,” subdivided (a) how he is characterized (a slave enamored of his own slavery); and (b) what he does about it (tries to rationalize).

Three of the most striking, yet accessible, devices in the poem:

First, the over-punctuation in the second quatrain (to be fair, some of it introduced by modern editing), forcing a halting rhythm that imitates a man being dragged into something against his will.  Notice, for example, breaks after each of the first three feet in line 5, and then, when the two-syllable “lovèd” starts to make a smoother (and more optimistic) two-foot phrase, it comes crashing to earth with “not.” Or the even more disruptive break in the middle of a would-be iambic foot in line 7: if (by contrast) “I forced” were a simple subject-verb phrase, the line would read simply dĕ crées Ĭ fórced, but in this case, with “forced” as a past-participial postnominal modifier, the break forces a virtual spondee, dĕ crées Í, fórced; reader and speaker are, in effect, both stopped in their tracks at the same time.

Second, the wonderfully quiet-but-dramatic transition from the end of the octave to the start of the sestet. In line 8 the speaker retains some shred of his dignity as he comes to the conclusion of the dragging process: “Yet with repining at so partial lot.”  Imagine here a man being locked in a cell, while still protesting his innocence to his jailer. But apparently, the jailer ignores him, clangs the bars shut, and stalks off down an echoing hallway. The next poignant thought is: “Now even that footstep of lost liberty is gone.” The prisoner is on his own to adjust to the terms of his imprisonment, and typically (like the stereotypical Russian under the Tsars) he will find a way to embrace it. The suddenly concrete image of a footstep following the entirely abstract description of lines 5-8 is poetry at its greatest.

Third, the humorous reference to the “remnant” of the speaker’s wit (line 12), when he has not yet explicitly mentioned losing his wit—an almost homespun joke, but also a clever and understated way to “double” the meaning contained within an otherwise merely functional lead-in to an idea.

So where is the difficulty and the obscurity? Lines 3 and 14. The problems are not closely related, and do not seriously undercut the simple pattern discussed above, so I will just discuss them in isolation:

Line 3: The subject phrase “known worth” is itself a bit of a pauser, and may require the footnote information that this is an autobiographical reference to the fact that Sidney knew a great deal about Penelope Devereux before he considered her a love interest, but even without that knowledge, the phrase is a reasonably clear opposite to love at “first sight” or the “dribbed” (i.e., mistaken or misfired) shot of Cupid’s arrow mentioned in line 1. But the real puzzler is the adverbial phrase in the middle of the verb phrase, “in mine of time.” The first instinct, given all the self-preoccupation here, might be to think “mine” is the possessive meaning “my wound,” as in: “Love breaks some hearts, but has utterly smashed mine.”  But that instinct can be quickly dismissed: looking backward, the “wound” in line 2 was already “mine,” so saying “mine” in a “But” clause would be clumsy; and looking forward, the wound is certainly not the object of “had full conquest got”;  the speaker is, and indeed the wound is the instrument of the speaker’s defeat. The word “conquest,” in fact, is the key clue here. Conquest of a fortified city was as likely to be attempted by “mining” (= tunneling under the wall, hence our modern abstract term “undermining”) as by direct assault, though the latter was certainly more honorable and more likely to be admired. This is part of the point for the dashing soldier Sidney: Love has, in effect, gotten to him by “underhanded,” sneaky means, when he wasn’t properly armed against it.  So the “in mine” part of the phrase has nothing to do with a possessive, but refers to the method by which Love has used “known worth” to gain the “conquest.”  But that still leaves the seemingly simple phrase “of time,” which to me is just as hard to sort out.  Is it connected to “proceed,” meaning something as simple as “in time proceed”? If so, why not say “in time proceed,” since the meter is the same and “of time” is not idiomatic for “in time”?  Is it, alternatively, connected to “mine,” so that time is the entity that is actually being mined? That, too, does not make sense, since time is surely a “winner” not a “loser” in the construction that follows.  So let’s try this: it’s connected to “mine,” but the “of” indicates ownership, so mining is Time’s instrument for furthering the cause of Love; now that makes more sense, does it not?  But it is hardly an intuitive reading!

Line 14: The general sense of the final couplet is a paradox similar to Shakespeare’s “I do believe her though I know she lies,” only here the idea is “I do believe me though I know I’m crazy.”  The somewhat hard part is the apparent paradox-within-a-paradox of “While with a feeling skill I paint my hell.”  I think it is safe to say that “feeling skill” is an oxymoron, reflecting the same clash between passion and personal control that is a running theme of the whole sonnet sequence. But what, exactly, is the speaker doing with his passion-affected intellect?; what does it mean to “paint my hell”? There are at least two distinct possibilities, and in this case I think we do well to accept both, and thus enrich the poem’s meaning through ambiguity; as Benedick says, “There’s a double meaning in that!” Duncan-Jones’s endnote opts for Hamlet’s understanding of “paint” as giving “a false colouring or complexion to,” or in the crude American political vernacular, “putting lipstick on a pig.” So in that sense, the speaker admits to using optimistic descriptions of a love relationship to “pretty up” what is really a hellish state he has gotten into. It could similarly be said that line 5 of Sonnet 1, “I sought fit words to paint the blackest face of woe” refers to putting false make-up on an ugly face (blackness being equated with ugliness in Renaissance-speak). But just as clearly, that line occurs in the midst of a description of the struggle to create art, so it carries the ambiguity of “paint” as “create art.” The verb is used in this sense in several other sonnets (70, 81, 93, 98), unambiguously so in 81 (for example), where the speaker seeks to “paint” poetically a kiss he has received from Stella. So, the “simple” end of what is already a complex idea—“I am deluding myself and putting a false front on a hellish situation”—is given still more complexity, depth, and meaning with the layered suggestions (extending Sonnet 1’s role as “preface” to a lengthy sonnet sequence) that (1) the hellish situation is about to be turned into a work of art; and (2) (as Marlowe, Milton, and other writers have variously affirmed), “hell” is a place between a pair of human ears, and the “hell” the speaker has described himself as being reluctantly dragged into is in fact a hell of his own making.

Next time (weekend of August 24): Sonnet 3

 Jonathan Smith is Professor of English at Hanover College, Hanover, Indiana.