137. Jordan (Invention, p. 76) is citing Macrobius’ definition of insomnium from the
Commentary on the Dream of Scipio.
138. Wetherbee, “Implications,” p. 55.
139. “Quamuis Tindaridi uultus famuletur, Adonis / Narcisique decor uictus adoret eam, / Spernitur ipsa tamen, quamuis decor ipse peroret / Et forme deitas disputet esse deam / Qua Iouis in dextra fulmen langueret, et omnis / Phebi cessaret ocia neruus agens: / Qua liber fieret seruus propriumque pudorem / Venderet Ypolitus, hujus amore fruens” (Haring, De planctu, 807, 35–42).
140. “Vt dum sic moriar, in me defunctus, in illa / Felici uita perfruar alter ego”
(Haring, De planctu, 808, 49–50).
141. Z izek, Plague, p. 21.
142. “Yet the man who sells his sex for love of gain makes a miserable return to Nature for her gift to him. Men like these, who refuse Genius his tithes and rites, deserve to be excommunicated from the temple of Genius” (Sed male Nature munus pro munere donat / Cum sexum lucri uendit amore suum. / A Genii templo tales anathema merentur / Qui Genio decimas, et sua iura negant [Haring, De planctu,
808, 57–60]).
“Many other youths, too, clothed by my favor in grace and beauty, intoxicated with thirst for money, converted Venus’s hammers to the functions of anvils (136).” (See n. 74 for Latin text.)
143. “Illic arte sua vitam pictura secundam / Donat eis, quos castus amor, concordia simplex, / Pura fides, vera pietas conjunxit, et unum / Esse duos fecit, purgati foedus amoris. / Nam David et Jonathas ibi sunt duo, sunt tamen unum: / Cum sunt diversi, non sunt duo mente, sed unus. / Dimidiant animas, sibi se partitur uterque, / Ut sibi Pirithous se reddat, redditus orbi, / Theseus infermi loca, monstra, pericula tentat, / vivere posse negat in se, nisi vivat in illo. / Tydeus armarapit, ut regnet Tydeus alter: / In Polynice suo pugnat, seseque secundum / Dum regnare cupit, sibi poscere regna videtur. / Alter in Euryalo comparet Nisus, et alter / Euryalus viget in Niso: sic alter utrumque / Reddit, et ex uno comitum pensatur uterque. / Atrides furit in furiis, ejusque furorem / Indicat esse suum Pylades, patiturque Megaeram, / Ne patiatur idem Pylades suss alter et idem” (PL
210, 338: col. 502).
It is interesting to note that Leoninus, in a poem which Bruce Holsinger – and I – consider homoerotic, cites a very similar list of Ovidian male couples in a poem written within a couple of decades of the De planctu: “No more did Nisus clasp Euryalus, / nor Theseus his Pirithous, no more / Pylades his Orestes, than I you, /my other part and self, within my breast” (Non magis Eurialum Nisus, Phoceus Horestem, / non plus Pirithous Theseus ipse suum, / quam te complector ego pectore, fide sodalis: altera nempe mei pars es et alter ego [Holsinger and Townsend, “Ovidian Homoerotics,” 416: 53–56]).
144. Bersani, Homos, pp. 39, 59.
145. “Haec pictura suis loquitur mysteria signis, / Nec res ipsa magis nec lingua fidelis unquam / Talia depingit, talique sophismate visum / Decipiens oculis, rerum concludit in umbra, / Queis praeco solet esse boni pacisque figura” (PL 210, 338: col. 502). The last words are, of course, the description Alain gives of God as artist: “the skilled artisan of a stupendous work of art” (Sheridan, Plaint, p. 144)
c oncl usion
1. Kaja Silverman, Male Subjectivity at the Margins (New York and London: Rout- ledge, 1992), p. 15.
2. Holsinger and Townsend, “Ovidian Homoerotics,” p. 393.
3. Carolyn Dinshaw, “Chaucer’s Queer Touches, A Queer Touches Chaucer,” Exem- plaria 7, 1 (Spring 1995), pp. 75–92.
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