This song is the first of a diptych-- a matched set of two. The next one is called "Unbound."
This song is fairly self-explanatory: "I am asking you/ if you might still want me."
The speaker is honest about it, though. She is not trying to pass off a car with 70,000 miles on it as new. So, "still," despite what?
Despite having been through life. She doesn't say that she has been through Hell, or any massive disaster, but simply "the world." The ordinary erosion of having been around: "I am ruined by rain/ Weathered by wind." Even these have "ravaged my body/ And bitten my soul."
She reminds this person, the one she is offering herself to, that he once did find her attractive: "Once you said/ I'm made of fine stuff." But she wants to be clear that she is not showroom new anymore: "I've been corrupted."
It is is interesting that she feels the need to ask if he still wants her. After all, he has said as much: "Now you appear/ Making your claim." So... yes, he does want her.
Perhaps she is in a state of disbelief. Perhaps she feels the need to explain, "You want the 'me' you used to know. I'm a new person now, and you need to know that, so that you don't take me back, realize this, and them reject me again. You need to know what you are getting this time."
She wants him, that much is clear: "Inside my heart/ Is the sign of our name." But she is hesitant to say so until she knows how he feels once he has been fully informed: "All these words/ Like 'darling' and 'angel' and 'dear'/ Crowd my mouth/ In a path to your ear." She wants to call him these things, but can't... yet.
She closes with the statement that is the very definition of commitment: "When I said 'I am bound to you forever'/...I meant, 'I am bound to you forever.'"
So she is willing to state that she has a very close connection with him. While that may imply a romantic feeling, there are other ways to be "bound" to someone, and she just said she is not ready yet to call him "darling."
So this is to say, "You say you still love me. But I have to tell you that I have been through some experiences that hurt and changed me. So, if you still love me after knowing that, wonderful-- I love you, too. If not, I still want you in my life, regardless."
This is a divorce album, and in many other songs, Vega has made it clear she does not feel affection for her ex-husband anymore. This song is not for him. She does not say "...if you still want me back."
And why would she tell her ex that she'd been through hard times if he were the one who made those times hard?
No, this seems to be to someone she knew from before her marriage. Now that she is available again, they have the opportunity to try again. But she is an adult, and want to be above-board. She knows what secrets and lies can do to a relationship, and she wants this new one to work, so she has to reveal her issues at the outset.
Yes, it is ironic-- to give the new (or renewed) relationship to work, she has to reveal the reasons it might not. Let's hope he can put all of his cards on the table, too.
Next Song: Unbound
Showing posts with label return. Show all posts
Showing posts with label return. Show all posts
Monday, August 15, 2016
Monday, June 27, 2016
St. Clare
Clare was an Italian saint, a prioress of the Franciscan Order. She dedicated her life to prayer and poverty. In fact, her following was known as the Order of the Poor Ladies, or just the Poor Clares. They were also monastic and preferred silence and hard work; they traveled little.
Ironically, she is the patron saint of goldsmiths and gilders, of embroiderers and needle-workers... and television. (Also: good weather, eye disease, and laundry. Obviously, it was eye disease first, then TV; one wonders if this wasn't a wry commentary on TV itself.)
Evidently, the song is about a woman who has left where she is to visit her home. To "keep her safe/ until she returns", a candle is lit and "that saint"-- which we only learn is Clare from the title-- is called upon for sacred protection.
We see "plaster and paint/ holding the fire." Perhaps this is a candlestick cast to resemble Clare, whose hands are positioned to hold the candle itself. She is described as "a poor woman's saint."
Yet, she "holds all man's desire." Well, she is holding a candle. Perhaps it symbolizes what people want-- light, warmth, tranquility. "Desire" doesn't have to mean sexual desire, does it?
Then why say she is a "woman's" saint, and then discuss a "man's" wants? Why not say "all our desire," meaning all of humanity's wants? Something about this woman-- this sacred, silent Clare-- is desirable, it seems.
The woman who left is now called a "bold little bird." She is told to "fly away home." This is a reference to the nursery rhyme "Ladybug, ladybug/ Fly away home." As ladybugs are also called "ladybird beetles," some have misheard the rhyme to be about an actual bird, not a bug.
In any case, she left here, and is going "away" there. But there is "home," so she is returning there, yes? And then she will "return" to here, we hope, where our candle burns for her.
The speaker wishes she could have accompanied her to smooth the way: "Could I but ride herd/ On the wind and the foam." From "foam," we know the woman is traveling over the sea (as in "oceans/ White with foam" from "God Bless America.") The speaker wishes she could have ridden herd, or been in control of, the waves on that sea, so as to make this woman's sea-path as smooth as possible.
It is this travelling woman's willingness to travel that makes her desirable. After all, the "souls/ That curl by the fire" like a bunch of homebodies will "never know/ All man's desire." But she travels away from the hearth.
Now it is "spring," which implies the earlier part of the song took place in the winter, a bad time for sea travel. This explains why they were so worried about her, and why they were curled by the fire themselves.
It is early enough for the "snow" to "melt," the "stream" to unfreeze and run, and even "green" things like the water-dwelling vegetable "watercress" to grow. But it is still "cold."
Evidently, out travelling woman made it to dry land. She is shown "barefoot" and "cold," and standing or sitting "by the side of the road" now. She is "holding" both "a lyre," or small harp, and "all man's desire."
Why she had to go "home" to do this is unclear. Is she waiting for a ride to take her to her family's house? Is she lost? Or even shipwrecked on the wrong shore? We aren't told.
The lyre is obviously a symbol of music itself, and of poetry. It is associated with poets like King David and the god Apollo.
So, before, it was a "fire," and now a "lyre" that can "hold all man's desire." Perhaps this shows evolution. Early people craved the heat and protection of the fire, and learned of its ability to help cook food and make pots and tools. Later, when these basic needs were conquered, man could turn his desire to finer things, like the arts.
The song ends as it began. The implication is that the woman has not yet returned. The speaker awaits her still, praying for the saint's intervention and keeping the candle lit for her. (The only difference is that we now know it is a "white" candle, if that is significant.)
People go home to visit all the time, then come back to the place they now dwell. They usually travel in good weather if it can be helped, so we may assume that this woman's need to go "home" was urgent. Yet, once she has arrived on her native shore, she seems in no hurry to make it all the way from the port to her destination point. Or has she been home, and is now on her way back to us?
While it is difficult to even understand the sequence of events being described, it is harder still to understand what is being said here.
It seems odd to talk about saints, and women too poor to afford shoes, being ones who hold "all man's desire." Whether "man" means male people or all people, surely many people desire more-- or at least other-- than what it is these women offer, which is enlightenment and piety.
What about the things Clare herself is patron of? Don't people "desire" gold, and fine embroidery, and television? I'm sorry, but the statistics are pretty clear-- people want good reception as much as they want godly redemption.
Perhaps we are reading too much into the song. Perhaps the imagery is merely impressionistic. It is very pretty, sparse in its arrangements as an Order of the Poor Ladies' cloister.
Or perhaps one needs to know more about Suzanne Vega, or Saint Clare, to truly understand it.
Next Song: Zephyr and I
Ironically, she is the patron saint of goldsmiths and gilders, of embroiderers and needle-workers... and television. (Also: good weather, eye disease, and laundry. Obviously, it was eye disease first, then TV; one wonders if this wasn't a wry commentary on TV itself.)
Evidently, the song is about a woman who has left where she is to visit her home. To "keep her safe/ until she returns", a candle is lit and "that saint"-- which we only learn is Clare from the title-- is called upon for sacred protection.
We see "plaster and paint/ holding the fire." Perhaps this is a candlestick cast to resemble Clare, whose hands are positioned to hold the candle itself. She is described as "a poor woman's saint."
Yet, she "holds all man's desire." Well, she is holding a candle. Perhaps it symbolizes what people want-- light, warmth, tranquility. "Desire" doesn't have to mean sexual desire, does it?
Then why say she is a "woman's" saint, and then discuss a "man's" wants? Why not say "all our desire," meaning all of humanity's wants? Something about this woman-- this sacred, silent Clare-- is desirable, it seems.
The woman who left is now called a "bold little bird." She is told to "fly away home." This is a reference to the nursery rhyme "Ladybug, ladybug/ Fly away home." As ladybugs are also called "ladybird beetles," some have misheard the rhyme to be about an actual bird, not a bug.
In any case, she left here, and is going "away" there. But there is "home," so she is returning there, yes? And then she will "return" to here, we hope, where our candle burns for her.
The speaker wishes she could have accompanied her to smooth the way: "Could I but ride herd/ On the wind and the foam." From "foam," we know the woman is traveling over the sea (as in "oceans/ White with foam" from "God Bless America.") The speaker wishes she could have ridden herd, or been in control of, the waves on that sea, so as to make this woman's sea-path as smooth as possible.
It is this travelling woman's willingness to travel that makes her desirable. After all, the "souls/ That curl by the fire" like a bunch of homebodies will "never know/ All man's desire." But she travels away from the hearth.
Now it is "spring," which implies the earlier part of the song took place in the winter, a bad time for sea travel. This explains why they were so worried about her, and why they were curled by the fire themselves.
It is early enough for the "snow" to "melt," the "stream" to unfreeze and run, and even "green" things like the water-dwelling vegetable "watercress" to grow. But it is still "cold."
Evidently, out travelling woman made it to dry land. She is shown "barefoot" and "cold," and standing or sitting "by the side of the road" now. She is "holding" both "a lyre," or small harp, and "all man's desire."
Why she had to go "home" to do this is unclear. Is she waiting for a ride to take her to her family's house? Is she lost? Or even shipwrecked on the wrong shore? We aren't told.
The lyre is obviously a symbol of music itself, and of poetry. It is associated with poets like King David and the god Apollo.
So, before, it was a "fire," and now a "lyre" that can "hold all man's desire." Perhaps this shows evolution. Early people craved the heat and protection of the fire, and learned of its ability to help cook food and make pots and tools. Later, when these basic needs were conquered, man could turn his desire to finer things, like the arts.
The song ends as it began. The implication is that the woman has not yet returned. The speaker awaits her still, praying for the saint's intervention and keeping the candle lit for her. (The only difference is that we now know it is a "white" candle, if that is significant.)
People go home to visit all the time, then come back to the place they now dwell. They usually travel in good weather if it can be helped, so we may assume that this woman's need to go "home" was urgent. Yet, once she has arrived on her native shore, she seems in no hurry to make it all the way from the port to her destination point. Or has she been home, and is now on her way back to us?
While it is difficult to even understand the sequence of events being described, it is harder still to understand what is being said here.
It seems odd to talk about saints, and women too poor to afford shoes, being ones who hold "all man's desire." Whether "man" means male people or all people, surely many people desire more-- or at least other-- than what it is these women offer, which is enlightenment and piety.
What about the things Clare herself is patron of? Don't people "desire" gold, and fine embroidery, and television? I'm sorry, but the statistics are pretty clear-- people want good reception as much as they want godly redemption.
Perhaps we are reading too much into the song. Perhaps the imagery is merely impressionistic. It is very pretty, sparse in its arrangements as an Order of the Poor Ladies' cloister.
Or perhaps one needs to know more about Suzanne Vega, or Saint Clare, to truly understand it.
Next Song: Zephyr and I
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