Circles Of Love: Platonism In Clément Marot’s Temp

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Temple de Cupido, composed by Clément Marot in 1513-14, narrates a quest for love that is not susceptible to change – Ferme Amour. Some scholars consider this poem too artificial, imitative or immature (Pierre Jourda and C. A. Mayer). Other critics examine only one meaning of love: the agapè of the Christians (Edwin Duval, Cynthia Skenazi, Gérard Defaux). In my reading, I would like to show that the poem brings out all the possible meanings of the world love, the classical and the Christian. Lustful erotic love morphs into individualistic artistic creativity, artistic creativity changes into the selfless love of God. The critics failed to acknowledge and to explain how the various meanings of love, belonging to different philosophical systems, coexist peacefully in one allegorical domicile – the temple of Cupid. Is it not surprising that the narrator (the Pilgrim), sets out to find, and finds, perfect love after falling in love with a woman? And is it not surprising that the Pilgrim leaves on a quest for a nobler love to flee Cupid (or Eros in Greek), but finds this superior love in Cupid’s own home? Finally, how to explain that Cupid’s worshippers are poets? I would like read Marot’s poem as a map of Plato’s conception of love, accompanied by a Christian legend (or commentary). Diotima, the character of Plato’s Symposium identifies love as the springboard to individual progress: for outstanding individuals, love for the beautiful person can grow into artistic creativity and into longing for the divine and absolute beauty. While in Plato the meanings of love can be represented hierarchically, as a ladder, in Marot these meanings become the three concentric spheres, which compose the Temple de Cupido. Erotic love is the outer sphere of the temple. As the hero penetrates deeper into the temple, he observes that Cupid also awakens in his worshipers the love of art.

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