Cant. VIII.


Faire virgin to redeeme her deare
brings Arthur to the fight,
Who slayes the Gyant, wounds the beast,
and strips Duessa quight.


-1-
AY me, how many perils doe enfold
The righteous man, to make him daily fall?
Were not, that heauenly grace doth him vphold,
And stedfast truth acquite him out of all.
Her loue is firme, her care continuall,
So oft as he through his owne foolish pride,
Or weaknesse is to sinfull bands made thrall:
Else should this Redcrosse knight in bands haue dyde,
For whose deliuerãce she this Prince doth thither guide.

They sadly traueild thus, vntill they came
Nigh to a castle builded strong and hie:
Then cryde the Dwarfe, lo yonder is the same,
In which my Lord my liege doth lucklesse lie,
Thrall to that Gyants hatefull tyrannie:
Therefore, deare Sir, your mightie powres assay.
The noble knight alighted by and by
From loftie steede, and bad the Ladie stay,
To see what end of fight should him befall that day.

So with the Squire, th'admirer of his might,
He marched forth towards that castle wall;
Whose gates he found fast shut, ne liuing wight
To ward the same, nor answere commers call.
Then tooke that Squire an horne of bugle small,
Which hong adowne his side in twisted gold,
And tassels gay. Wyde wonders ouer all
Of that same hornes great vertues weren told,
Which had approued bene in vses manifold.

-4-
Was neuer wight, that heard that shrilling sound,
But trembling feare did feele in euery vaine;
Three miles it might be easie heard around,
And Ecchoes three answerd it selfe againe:
No false enchauntment, nor deceiptfull traine
Might once abide the terror of that blast,
But presently was voide and wholly vaine:
No gate so strong, no locke so firme and fast,
But with that percing noise flew open quite, or brast.

-5-
The same before the Geants gate he blew,
That all the castle quaked from the ground,
And euery dore of freewill open flew.
The Gyant selfe dismaied with that sownd,
Where he with his Duessa dalliance fownd,
In hast came rushing forth from inner bowre,
With staring countenance sterne, as one astownd,
And staggering steps, to weet, what suddein stowre
Had wrought that horror strange, and dar'd his dreaded powre.

-6-
And after him the proud Duessa came,
High mounted on her manyheaded beast,
And euery head with fyrie tongue did flame,
And euery head was crowned on his creast,
And bloudie mouthed with late cruell feast.
That when the knight beheld, his mightie shild
Vpon his manly arme he soone addrest,
And at him fiercely flew, with courage fild,
And eger greedinesse through euery member thrild.

-7-
Therewith the Gyant buckled him to fight,
Inflam'd with scornefull wrath and high disdaine,
And lifting vp his dreadfull club on hight,
All arm'd with ragged snubbes and knottie graine,
Him thought at first encounter to haue slaine,
But wise and warie was that noble Pere,
And lightly leaping from so monstrous maine,
Did faire auoide the violence him nere;
It booted nought, to thinke, such thunderbolts to beare.

-8-
Ne shame he thought to shunne so hideous might:
The idle stroke, enforcing furious way,
Missing the marke of his misaymed sight
Did fall to ground, and with his heauie sway
So deepely dinted in the driuen clay,
That three yardes deepe a furrow vp did throw:
The sad earth wounded with so sore assay,
Did grone full grieuous vnderneath the blow,
And trembling with strange feare, did like an earthquake show.

-9-
As when almightie Ioue in wrathfull mood,
To wreake the guilt of mortall sins is bent,
Hurles forth his thundring dart with deadly food,
Enrold in flames, and smouldring dreriment,
Through riuen cloudes and molten firmament;
The fierce threeforked engin making way,
Both loftie towres and highest trees hath rent,
And all that might his angrie passage stay,
And shooting in the earth, casts vp a mount of clay.

-10-
His boystrous club, so buried in the ground,
He could not rearen vp againe so light,
But that the knight him at auantage found,
And whiles he stroue his combred clubbe to quight
Out of the earth, with blade all burning bright
He smote off his left arme, which like a blocke
Did fall to ground, depriu'd of natiue might;
Large streames of bloud out of the truncked stocke
Forth gushed, like fresh water streame from riuen rocke.

Dismaied with so desperate deadly wound,
And eke impatient of vnwonted paine,
He loudly brayd with beastly yelling sound,
That all the fields rebellowed againe;
As great a noyse, as when in Cymbrian plaine
An heard of Bulles, whom kindly rage doth sting,
Do for the milkie mothers want complaine,
And fill the fields with troublous bellowing,
The neighbour woods around with hollow murmur ring.

-12-
That when his deare Duessa heard, and saw
The euill stownd, that daungerd her estate,
Vnto his aide she hastily did draw
Her dreadfull beast, who swolne with bloud of late
Came ramping forth with proud presumpteous gate,
And threatned all his heads like flaming brands.
But him the Squire made quickly to retrate,
Encountring fierce with single sword in hand,
And twixt him and his Lord did like a bulwarke stand.

The proud Duessa full of wrathfull spight,
And fierce disdaine, to be affronted so,
Enforst her purple beast with all her might
That stop out of the way to ouerthroe,
Scorning the let of so vnequall foe:
But nathemore would that courageous swayne
To her yeeld passage, gainst his Lord to goe,
But with outrageous strokes did him restraine,
And with his bodie bard the way atwixt them twaine.

-14-
Then tooke the angrie witch her golden cup,
Which still she bore, replete with magick artes;
Death and despeyre did many thereof sup,
And secret poyson through their inner parts,
Th'eternall bale of heauie wounded harts;
Which after charmes and some enchauntments said,
She lightly sprinkled on his weaker parts;
Therewith his sturdie courage soone was quayd,
And all his senses were with suddeine dread dismayd.

So downe he fell before the cruell beast,
Who on his necke his bloudie clawes did seize,
That life nigh crusht out of his panting brest:
No powre he had to stirre, nor will to rize.
That when the carefull knight gan well auise,
He lightly left the foe, with whom he fought,
And to the beast gan turne his enterprise;
For wondrous anguish in his hart it wrought,
To see his loued Squire into such thraldome brought.

-16-
And high aduauncing his bloud-thirstie blade,
Stroke one of those deformed heads so sore,
That of his puissance proud ensample made;
His monstrous scalpe downe to his teeth it tore,
And that misformed shape mis-shaped more:
A sea of bloud gusht from the gaping wound,
That her gay garments staynd with filthy gore,
And ouerflowed all the field around;
That ouer shoes in bloud he waded on the ground.

Thereat he roared for exceeding paine,
That to haue heard, great horror would haue bred,
And scourging th'emptie ayre with his long traine,
Through great impatience of his grieued hed
His gorgeous ryder from her loftie sted
Would haue cast downe, and trod in durtie myre,
Had not the Gyant soone her succoured;
Who all enrag'd with smart and franticke yre,
Came hurtling in full fierce, and forst the knight retyre.

The force, which wont in two to be disperst,
In one alone left hand he now vnites,
Which is through rage more strong then both were erst;
With which his hideous club aloft he dites,
And at his foe with furious rigour smites,
That strongest Oake might seeme to ouerthrow.
The stroke vpon his shield so heauie lites,
That to the ground it doubleth him full low
What mortall wight could euer beare so monstrous blow?

-19-
And in his fall his shield, that couered was,
Did loose his vele by chaunce, and open flew:
The light whereof, that heauens light did pas,
Such blazing brightnesse through the aier threw,
That eye mote not the same endure to vew.
Which when the Gyaunt spyde with staring eye,
He downe let fall his arme, and soft withdrew
His weapon huge, that heaued was on hye
For to haue slaine the man, that on the ground did lye.

-20-
And eke the fruitfull-headed beast, amaz'd
At flashing beames of that sunshiny shield,
Became starke blind, and all his senses daz'd,
That downe he tumbled on the durtie field,
And seem'd himselfe as conquered to yield.
Whom when his maistresse proud perceiu'd to fall,
Whiles yet his feeble feet for faintnesse reeld,
Vnto the Gyant loudly she gan call,
O helpe Orgoglio, helpe, or else we perish all.

-21-
At her so pitteous cry was much amoou'd
Her champion stout, and for to ayde his frend,
Againe his wonted angry weapon proou'd:
But all in vaine: for he has read his end
In that bright shield, and all their forces spend
Themselues in vaine: for since that glauncing sight,
He hath no powre to hurt, nor to defend;
As where th'Almighties lightning brond does light,
It dimmes the dazed eyen, and daunts the senses quight.

Whom when the Prince, to battell new addrest,
And threatning high his dreadfull stroke did see,
His sparkling blade about his head he blest,
And smote off quite his right leg by the knee,
That downe he tombled; as an aged tree,
High growing on the top of rocky clift,
Whose hartstrings with keene steele nigh hewen be,
The mightie trunck halfe rent, with ragged rift
Doth roll adowne the rocks, and fall with fearefull drift.

-23-
Or as a Castle reared high and round,
By subtile engins and malitious slight
Is vndermined from the lowest ground
And her foundation forst, and feebled quight,
At last downe falles, and with her heaped hight
Her hastie ruine does more heauie make,
And yields it selfe vnto the victours might;
Such was this Gyaunts fall, that seemd to shake
The stedfast globe of earth, as it for feare did quake.

-24-
The knight then lightly leaping to the pray,
With mortall steele him smot againe so sore,
That headlesse his vnweldy bodie lay,
All wallowd in his owne fowle bloudy gore,
Which flowed from his wounds in wondrous store,
But soone as breath out of his breast did pas,
That huge great body, which the Gyaunt bore,
Was vanisht quite, and of that monstrous mas
Was nothing left, but like an emptie bladder was.

-25-
Whose grieuous fall, when false Duessa spide,
Her golden cup she cast vnto the ground,
And crowned mitre rudely threw aside;
Such percing griefe her stubborne hart did wound,
That she could not endure that dolefull stound,
But leauing all behind her, fled away:
The light-foot Squire her quickly turnd around,
And by hard meanes enforcing her to stay,
So brought vnto his Lord, as his deserued pray.

The royall Virgin, which beheld from farre,
In pensiue plight, and sad perplexitie,
The whole atchieuement of this doubtfull warre,
Came running fast to greet his victorie,
With sober gladnesse, and myld modestie,
And with sweet ioyous cheare him thus bespake;
Faire braunch of noblesse, flowre of cheualrie,
That with your worth the world amazed make,
How shall I quite the paines, ye suffer for my sake?

And you fresh bud of vertue springing fast,
Whom these sad eyes saw nigh vnto deaths dore,
What hath poore Virgin for such perill past,
Wherewith you to reward? Accept therefore
My simple selfe, and seruice euermore;
And he that high does sit, and all things see
With equall eyes, their merites to restore,
Behold what ye this day haue done for mee,
And what I cannot quite, requite with vsuree.

But sith the heauens, and your faire handeling
Haue made you maister of the field this day,
Your fortune maister eke with gouerning,
And well begun end all so well, I pray,
Ne let that wicked woman scape away;
For she it is, that did my Lord bethrall,
My dearest Lord, and deepe in dongeon lay,
Where he his better dayes hath wasted all.
O heare, how piteous he to you for ayd does call.

-29-
Forthwith he gaue in charge vnto his Squire,
That scarlot whore to keepen carefully;
Whiles he himselfe with greedie great desire
Into the Castle entred forcibly,
Where liuing creature none he did espye;
Then gan he lowdly through the house to call:
But no man car'd to answere to his crye.
There raignd a solemne silence ouer all,
Nor voice was heard, nor wight was seene in bowre or hall.

-30-
At last with creeping crooked pace forth came
An old old man, with beard as white as snow,
That on a staffe his feeble steps did frame,
And guide his wearie gate both too and fro:
For his eye sight him failed long ygo,
And on his arme a bounch of keyes he bore,
The which vnused rust did ouergrow:
Those were the keyes of euery inner dore,
But he could not them vse, but kept them still in store.

-31-
But very vncouth sight was to behold,
How he did fashion his vntoward pace,
For as he forward moou'd his footing old,
So backward still was turnd his wrincled face,
Vnlike to men, who euer as they trace,
Both feet and face one way are wont to lead.
This was the auncient keeper of that place,
And foster father of the Gyant dead;
His name Ignaro did his nature right aread.

His reuerend haires and holy grauitie
The knight much honord, as beseemed well,
And gently askt, where all the people bee,
Which in that stately building wont to dwell.
Who answerd him full soft, he could not tell.
Againe he askt, where that same knight was layd,
Whom great Orgoglio with his puissaunce fell
Had made his caytiue thrall; againe he sayde,
He could not tell: ne euer other answere made.

Then asked he, which way he in might pas:
He could not tell, againe he answered.
Thereat the curteous knight displeased was,
And said, Old sire, it seemes thou hast not red
How ill it sits with that same siluer hed
In vaine to mocke, or mockt in vaine to bee:
But if thou be, as thou art pourtrahed
With natures pen, in ages graue degree,
Aread in grauer wise, what I demaund of thee.

His answere likewise was, he could not tell.
Whose senceless speach, and doted ignorance
When as the noble Prince had marked well,
He ghest his nature by his countenance,
And calmd his wrath with goodly temperance.
Then to him stepping, from his arme did reach
Those keyes, and made himselfe free enterance.
Each dore he opened without any breach;
There was no barre to stop, nor foe him to empeach.

-35-
There all within full rich arayd he found,
With royall arras and resplendent gold.
And did with store of euery thing abound,
That greatest Princes presence might behold.
But all the floore (too filthy to be told)
With bloud of guiltlesse babes, and innocents trew,
Which there were slaine, as sheepe out of the fold,
Defiled was, that dreadfull was to vew,
And sacred ashes ouer it was strowed new.

-36-
And there beside of marble stone was built
An Altare, caru'd with cunning imagery,
On which true Christians bloud was often spilt,
And holy Martyrs often doen to dye,
With cruell malice and strong tyranny:
Whose blessed sprites from vnderneath the stone
To God for vengeance cryde continually,
And with great griefe were often heard to grone,
That hardest heart would bleede, to heare their piteous mone.

-37-
Through euery rowme he sought, and euery bowr,
But no where could he find that wofull thrall:
At last he came vnto an yron doore,
That fast was lockt, but key found not at all
Emongst that bounch, to open it withall;
But in the same a little grate was pight,
Through which he sent his voyce, and lowd did call
With all his powre, to weet, if liuing wight
Were housed therewithin, whom he enlargen might.

-38-
Therewith an hollow, dreary, murmuring voyce
These piteous plaints and dolours did resound;
O who is that, which brings me happy choyce
Of death, that here lye dying euery stound,
Yet liue perforce in balefull darkenesse bound?
For now three Moones haue chãged thrice their hew,
And haue beene thrice hid vnderneath the ground,
Since I the heauens chearefull face did vew,
O welcome thou, that doest of death bring tydings trew.

-39-
Which when that Champion heard, with percing point
Of pitty deare his hart was thrilled sore,
And trembling horrour ran through euery ioynt,
For ruth of gentle knight so fowle forlore:
Which shaking off, he rent that yron dore,
With furious force, and indignation fell;
Where entred in, his foot could find no flore,
But all a deepe descent, as darke as hell,
That breathed euer forth a filthie banefull smell.

-40-
But neither darkenesse fowle, nor filthy bands,
Nor noyous smell his purpose could withhold,
(Entire affection hateth nicer hands)
But that with constant zeale, and courage bold,
After long paines and labours manifold,
He found the meanes that Prisoner vp to reare;
Whose feeble thighes, vnhable to vphold
His pined corse, him scarse to light could beare,
A ruefull spectacle of death and ghastly drere.

His sad dull eyes deepe sunck in hollow pits,
Could not endure th'vnwonted sunne to view;
His bare thin cheekes for want of better bits,
And empty sides deceiued of their dew,
Could make a stony hart his hap to rew;
His rawbone armes, whose mighty brawned bowrs
Were wont to riue steele plates, and helmets hew,
Were cleane consum'd, and all his vitall powres
Decayd, and all his flesh shronk vp like withered flowres.

Whom when his Lady saw, to him she ran
With hasty ioy: to see him made her glad,
And sad to view his visage pale and wan,
Who earst in flowres of freshest youth was clad.
Tho when her well of teares she wasted had,
She said, Ah dearest Lord, what euill starre
On you hath fround, and pourd his influence bad,
That of your selfe ye thus berobbed arre,
And this misseeming hew your manly looks doth marre?

-43-
But welcome now my Lord, in wele or woe,
Whose presence I haue lackt too long a day;
And fie on Fortune mine auowed foe,
Whose wrathfull wreakes them selues do now alay.
And for these wrongs shall treble penaunce pay
Of treble good: good growes of euils priefe.
The chearelesse man, whom sorrow did dismay,
Had no delight to treaten of his griefe;
His long endured famine needed more reliefe.

-44-
Faire Lady, then said that victorious knight,
The things, that grieuous were to do, or beare,
Them to renew, I wote, breeds no delight:
Best musicke breeds delight in loathing eare:
But th'onely good, that growes of passed feare,
Is to be wise, and ware of like agein.
This dayes ensample hath this lesson deare
Deepe written in my heart with yron pen,
That blisse may not abide in state of mortall men.

-45-
Henceforth sir knight, take to you wonted strength,
And maister these mishaps with patient might;
Loe where your foe lyes stretcht in monstrous length,
And loe that wicked woman in your sight,
The roote of all your care, and wretched plight,
Now in your powre, to let her liue, or dye.
To do her dye (quoth Vna) were despight,
And shame t'auenge so weake an enimy;
But spoile her of her scarlot robe, and let her fly.

-46-
So as she bad, that witch they disaraid,
And robd of royall robes, and purple pall,
And ornaments that richly were displaid;
Ne spared they to strip her naked all.
Then when they had despoild her tire and call,
Such as she was, their eyes might her behold,
That her misshaped parts did them appall,
A loathly, wrinckled hag, ill fauoured, old,
Whose secret filth good manners biddeth not be told.

-47-
Her craftie head was altogether bald,
And as in hate of honorable eld,
Was ouergrowne with scurfe and filthy scald;
Her teeth out of her rotten gummes were feld,
And her sowre breath abhominably smeld;
Her dried dugs, like bladders lacking wind,
Hong downe, and filthy matter from them weld;
Her wrizled skin as rough, as maple rind,
So scabby was, that would haue loathd all womankind.

-48-
Her neather parts, the shame of all her kind,
My chaster Muse for shame doth blush to write;
But at her rompe she growing had behind
A foxes taile, with dong all fowly dight;
And eke her feete most monstrous were in sight;
For one of them was like an Eagles claw,
With griping talaunts armd to greedy fight,
The other like a Beares vneuen paw:
More vgly shape yet neuer liuing creature saw.

Which when the knights beheld, amazd they were,
And wondred at so fowle deformed wight.
Such then (said Vna) as she seemeth here,
Such is the face of falshood, such the sight
Of fowle Duessa, when her borrowed light
Is laid away, and counterfesaunce knowne.
Thus when they had the witch disrobed quight,
And all her filthy feature open showne,
They let her goe at will, and wander wayes vnknowne.

-50-
She flying fast from heauens hated face,
And from the world that her discouered wide,
Fled to the wastfull wildernesse apace,
From liuing eyes her open shame to hide,
And lurkt in rocks and caues long vnespide.
But that faire crew of knights, and Vna faire
Did in that castle afterwards abide,
To rest them selues, and weary powres repaire,
Where store they found of all, that dainty was and rare.

 

 


Text copyright Richard Bear and Renascence Editions; Markup copyright University of Oregon.

 

Glosse

Stanza 1

This testimony to the power and working of truth in our life answers the power and working of deceit as seeming truth at I.vii.1 (Hamilton 103).

(3) Arthur as “heauenly grace” must literally uphold the Red Cross Knight at I.viii.40.4-8 (Hamilton 103). “Grace” in Christian terminology is the means by which one is saved, or redeemed. Refer to 1599 Geneva Bible, Eph. 2.8: "For by grace are ye saved through faith; and that not of yourselves: [it is] the gift of God." (Geneva Bible online Crosswalk.com)

(4) “And steadfast truth acquite him out of all”: see John 8.32 "And ye shall know the truth, and the truth shall make you free." (Geneva Bible online Crosswalk.com)

(6-7) Shaheen (1932) points us to Ps. 73.6: "Therefore pride compasseth them about as a chain; violence covereth them [as] a garment". (Geneva Bible online Crosswalk.com)

(7) sinfull bands: bondage to sin (Hamilton 103).

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Stanza 4


This stanza describes the horn of salvation, the word of God whose ‘sounde went out through all the earth’ (Rom. 10.18) (Hamilton)
" But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. " (Geneva Bible online Crosswalk.com)

In Josh 6.3-20, the walls of Jericho are brought down by the sound of ram’s horns, thus attributing the victory to God, as the Geneva gloss explains. Cf. also the seven apocalyptic trumpets of Rev. 8-9 that proclaim the final resurrection (Hamilton).

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Stanza 5

(2-3) see Stanza 4 gloss for reference to Jericho.

(3) euery dore: Hamilton notes that it is “euery dore” of Orgoglio’s castle but the ‘yron doore’ of his dungeon, in which Red Cross Knight is imprisoned (104).

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Stanza 6

(1) proud: Psalms 73:6 “Therefore pride is as a chayne vnto them, and crueltie couereth them as a garment.” The gloss to the Geneva Bible adds, “They glorie in their pride, as some doe in their chaines: and in crueltie, as some doe in apparell.” Duessa’s lavish dress is tied to her pride (see I.vii.16 for details of her
dress).

(2) manyheaded beast: “Spenser here combines details of the seven-headed beast of Rev. 17 and the seven-headed dragon of Rev. 12” (Shaheen 77).

(5) bloudie mouthed: In Rev. 17:6, it is the woman who was “drunken with the blood of Saints, and with the blood of the Martyrs of Jesus” (Geneva Bible). Spenser has attributed the bloody mouth to Duessa’s beast.

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Stanza 7

(1) Gyant: The Spenser Encyclopedia says, “Spenser contrives further to associate Orgoglio with the rebellious giants of classical myth, looking ultimately to Hesiod and Ovid and immediately to Conti’s version of passion ridden and ambitious earthborn figures who instinctively seek to topple the just gods themselves” (518). As mentioned in our introduction, this links him to Satan, the ultimate symbol of rebellion in the Bible.

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Stanza 8

(4-6) The Spenser Encyclopedia says, “That the name of Orgoglio (whose ‘uncouth mother’ was Earth, I.vii.9) contains the root of the knight’s name, Georgos (in the Golden Legend interpreted as ‘tilling the earth, that is his flesh’ ed. 1900, 3:125) supports the view that Orgoglio is in some sense the fallen state of Red Crosse” (519).

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Stanza 9

(1) Jove, also known as Zeus or Jupiter, king of the gods in Greek mythology (see E. Hamilton’s Mythology, pg. 27)

(3) thundering dart: According to Lotspeich: “[Jove’s] thunderbolts appear habitually as a sign of his vengeance on mortal sins. The storm is an expression of his wrath” (75). Classical Mythology in the Poetry of Edmund Spenser, 1932.

(3) food: Or feud, i.e. hatred or hostility, according to Hamilton.

(6) threeforked: according to Hamilton, this is taken from Ovid’s ignes trisulci in Metamorphoses 2.848-849

(9) I.e., Orgoglio’s club (I.viii.10) hit the ground with such force that earth (“clay”) sprang up around its impact.

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Stanza 10

(8-9) Hamilton says, “As Moses ‘lift vp his hand, and with his rod he smote the rocke twise, and the water came out abundantly’ (Num. 20.11). This allusion, first noted by Percival 1964, is confirmed by fresh. As interpreted typologically by Paul, ‘they dranke of the spiritual Rocke. . . and the Rocke was Christ’” (Cor. 10.4) Christ, in Biblical literature, is the savior of mankind; according to Christian doctrine, believers are saved through his blood. See Mathew 26.28: "For this is my blood of the new testament, which is shed for many for the remission of sins." (Geneva Bible online Crosswalk.com)

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Stanza 12

(4) “Her dreadfull beast, who swolne with bloud of late” Again, Spenser uses Rev. 17:6, “drunken with the blood of Saints, and with the blood of the Martyrs of Jesus” (Geneva Bible), but it is the beast that is bloody, not the woman.

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Stanza 14

(1) her golden cup: In Rev. 17:4, the whore of Babylon “had a cup of gold in her
hand, full of abominations, and filthinesse of her fornication” (Geneva Bible). Duessa’s cup may represent the Eucharistic cup, used by Catholics during Communion (Kaske 46). According to Catholic Online (<http://www.catholic.org/>), “The Holy Eucharist is a sacrament and a sacrifice. In the Holy Eucharist, under the appearances of bread and wine, the Lord Christ is contained, offered, and received.” Catholics believe that the bread becomes His body, and the wine becomes His blood. During Catholic Mass, the bread and wine is consumed in honor of Christ.

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Stanza 16

(2-6) “Stroke one of those deformed heades so sore” from Rev. 13:3, “I sawe one of his heades as it were wounded to death” (Geneva Bible). “Yet this stroke is only a warning (ensample) of what will happen to the dragon’s puissaunce proud, for the verse adds that the head heals. The stroke is
only a token, then, of God’s promise that the seed of man ‘shal breake thine [the
Serpent’s] head’ (Gen. 3.15).” (Hamilton 106)

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Stanza 19

(2) vele: According to SEnc: “Arthur’s diamond shield cannot be broken or pierced, is brighter than the sun, renders powerless all magic spells and illusions…these powers are held in check by a cover that is removed only twice-accidentally in the fight with Orgoglio” (70). For more detail, see FQ I.vii.33-35.

(3-5) According to Hamilton, this unveiling of brilliant light is correlated with the brightness of Una’s face when her veil is removed (I.vi.4.7-9, I.xii.21.5-9). According to Shaheen, the unveiling of light is also similar to Exodus 34.35: “And the children of Israel saw the face of Moses, that the skin of Moses’ face shone: and Moses put the veil upon his face again, until he went in to speak with him” (qtd. from Biblical References in The Faerie Queene, Geneva Bible,).

(7) soft: Suddenly, to show the immediacy of the action.

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Stanza 20

(1) fruitfull-headed: in this case, it refers to many (the beast has seven heads at I.vii.17). The beast, therefore, is like the Lernean hydra slain by Hercules in Greek mythology (see Ovid’s Met. 9.68-74).

(2-3) could be seen as a possible reference to John 1.5:

1:5 And the light shineth in the darkness, and the darkness comprehended it not. (1589 Geneva Bible)

Nohrnberg sees the rending of the veil similar to the “harrowing of hell legend [where] Satan is blinded by the ‘great light’ of Isaiah 9:2” (The Analogy of The Faerie Queene, 274).

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Stanza 21

(2) frend: paramour, according to Hamilton.

(4-6) Biblical texts suggest that Satan, although the recognized ruler of Earth (Jn. 14:30, Eph. 6:12), will in fact be defeated in the final days (Rev. 20:10, Isa. 14:12). In short, Satan’s demise has been predicted and foreseen, just as Orgoglio has similarly “read his end” in the brightness of Arthur’s shield.

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Stanza 23

( 8-9) Orgoglio is likened to an earthquake. This refers back to Orgoglio’s birth from his mother, the earth. The Spenser Encyclopedia says that “he personifies an earthquake, [and] would also recall to Spenser’s audience that of April 1580 (generally and even officially regarded as a sign of divine wrath); and those also punctuating Revelation (6.12, 11.19, 16.18) which foreshadow the Last Judgement” (518).
From the Book of Revelations:

6:12 "And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as c sackcloth of hair, and the moon became as blood." (Geneva Bible online Crosswalk.com)

11:19 "And the temple of God was 31 opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail." (Geneva Bible online Crosswalk.com)

16:18 "And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, [and] so great." (Geneva Bible online Crosswalk.com)

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Stanza 24

(1-3) Shaheen compares this episode to 1 Sam. 17:51, in which David slays Goliath (a Philistine giant). In effect, he says that “both are similar accounts of slaying of giants.”

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Stanza 25

(2-3) Duessa drops her cup and casts off her crown, implying the triumph of the one true religion, Protestantism (Arthur) over the false religion, Catholicism (Duessa).

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Stanza 29

(2) That scarlot whore: Rev. 17:4 describes the Whore of Babylon as, “arrayed in purple and scarlet” (Geneva Bible). The Geneva Bible’s gloss to this verse says, “This woman is the Antichrist, that is, the Pope…whose beauty onely standeth in outward pompe and impudency, a craft like a strumpet.”

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Stanza 30

(6-7) According to Hamilton, keyes refers to “‘the keyes of the kingdome of heauen’ (Matt. 16.19) now claimed by the reformed church whose ministers ‘open the gates of heauen with the word of God’ (Geneva gloss). The specific reference is to ‘the keye of the bottomless pit’ given [to] the fallen angel, Rev. 9.1 As the Geneva gloss explains, ‘This autoritie chiefly is committed to the Pope in signe whereof he beareth the keyes in his armes’”(Hamilton 108). The bottomless pit referred to is the Christian hell, and the fallen angel is Satan.

(7) vnused rust: Hamilton states the keys were “rusty because unused” (108). See also Luke 11:52: "Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. (Geneva Bible online, Crosswalk.com) Therefore, if the Pope holds the keys of knowledge, he is then accused of withholding knowledge from the people. This perhaps explains why the Geneva Bible was written for the laymen in English-in order to spread the Word of God, the Geneva authors wrote in an organized format in a language that everyday people (and not just the clergy) could understand. Before then, only the Catholic leaders had access to biblical texts (usually written in Latin).

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Stanza 31

(5-6) Hamilton says, “While readers need not be told that usually they look where they are going, S.[Spenser] needs to clarify the nature of Ignaro according to Isa. 44.25 where God declares that he will "turne the wise men backward, and make their knowledge foolishness." (Geneva Bible online, Crosswalk.com)

foster father: Hamilton says, “Although born of earth and wind, Orgoglio is nourished by ignorance, which S. [Spenser] calls the ‘Image of hellish horrour’ and ‘the enemie of grace’ (Teres 259, 497)”(Hamilton 108).

(9) Ignaro: Hamilton notes, “Ignorance (Ital. Ignorante). He reveals his nature by repeating ‘he could not tell’ in response to Arthur’s queries. Eph. 4.18 warns against those who have ‘their cogitation darkened. . . through the ignorance that is in them’. Specifically, he represents ignorance of the true faith, and is therefore associated with the spiritual ignorance of the Church of Rome” (Hamilton 108). Eph 4.18: "Having the understanding darkened, being alienated from the a life of God through the ignorance that is in them, because of the blindness of their heart." (Geneva Bible online Crosswalk.com) The Spenser Encyclopedia adds, “Ideologically, he represents the decrepitude and obscurantism of the old religion: sixteenth Protestant thought commonly equated popery with spiritual ignorance” (388). SEnc also suggests that the source of Ignaro comes from “Palingenius’ very popular Zodiacus vitae; in Book 9 of the English edition, man is delivered by grace, much as Redcrosse is delivered by Spenser’s Arthur” (388).

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Stanza 35

(6) According to Shaheen, “the parallel expression, ‘shed innocent blood’ is frequently found in scripture.” See Jer. 2:34, 19:4.

2:34: "Also in thy skirts is found the blood of the souls of the poor innocents; I have not found it by secret search, but upon all these."

According to Hamilton, line 6 is “applied to all Christian martyrs but particularly to those slain by Herod after the birth of Christ.” After the birth of Jesus, King Herod ordered that all children under the age of two be killed; see Mat. 2:16.

(7) Also according to Shaheen, “the idea of scattered sheep is a common biblical image.” See John 10:16.

10:16 And other sheep I have, that are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.

(9) sacred: According to Hamilton, it means “hallowed, being the ashes of ‘holy Martyres’ (i.viii.36.4).

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Stanza 36

(2) Altare: an elevated table or structure used in religious ceremonies; sacrifices are sometimes offered on it, and the Catholic Church used it for performing the Eucharistic service.

(2-7) Hamilton compares the altar Arthur finds to Rev. 6.9-10: "I saw vnder the altar the soules of them, that were killed for the worde of God, and for the testimonie which they maintained. And they cryed with a lowd voice, saying, How long, Lord, holie and true! doest not thou iudge and auenge our blood on them that dwell on the earth?"

(6) vnderneath the stone: In Spenser’s day, one common form of punishment for persecuting Christians was that of “crushing”: a board placed on the victim was loaded up with stones, one by one, until the victim’s body was literally crushed to death under the weight.

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Stanza 37

(3) yron doore: Hamilton refers to Ps. 107:16: "For he hathe broken the gates of brasse, and brast the barres of yron asunder."

(3-9) As a symbol of Jesus Christ, it is important to note the searching that Arthur is doing for the “lost” Red Crosse-see Rev. 3:20: "Behold, I stand at the doore, and knocke. If any man heare my voice and open ye doore, I wil come in vnto him."

This is, essentially, the same action that Arthur is performing at the door in I.viii.37.7-8: “through which he sent his voyce, and lowd did call/with all his powre…” Therefore, Arthur and Christ are seekers, looking for those that are lost (Arthur literally, Christ figuratively).

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Stanza 38

(3-4) Hamilton compares Red Crosse’s cry for death to Paul in Rom. 7:24: "O wretched man that I am, who shal deliuer me from the bodie of this death?" In the Bible, Paul was a friend and servant of Jesus’; he was persecuted for his beliefs, locked up in jail and beaten repeatedly.

(6-7) Hamilton sees this as most likely being nine months, “the period of gestation which leads to fulfillment or rebirth” (110). However, the three moons that Red Crosse mentions could also be seen as representative of the three days in which Jesus was dead (“hid vnderneath the ground”)-and, on the third day, arising back to the surface/realm of the living man, just as Red Crosse does.

(9) Red Crosse welcomes death in a physical form because he has already suffered a spiritual death; according to Hamilton, “he is rightly named ‘the man that would not liue’” at I.x.27.9 and is seen as living in those final days of Rev. 9:6: "…men seke death, and shal not finde it, and shal desire to dye, and death shal flee from them."

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Stanza 39

(7-9) According to Hamilton, “Arthur’s descent re-enacts Christ’s harrowing of hell with its bottomless pit, thick smoke, and traditional stench.” See. Rev. 9:2: "And he opened the bottomlesse pit, and there arose the smoke of the pit, as the smoke of a great fornace, and the sunne, and the ayre were darkened by the smoke of the pit."

According to the SEnc: “Christ’s harrowing of hell…is imitated in…Arthur’s rescue of [Red Crosse] from Orgoglio’s dungeon. It is a recurrent motif in the poem, for figuratively each hero is first harrowed from hell and then goes on to harrow hell.” See also Eph. 4:8-10. It is important to note that in Christian theology, hell was a place that “was a punishment for sin, the outer darkness or the fiery furnace, where there is weeping and gnashing of teeth, where the fire is not quenched and the worm never dies” (SEnc). Metaphorically, this is where Spenser has placed Red Crosse.

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Stanza 40

Hamilton associates the redemption of Red Crosse in Stanza 40 to “the forty years that the children of Israel wandered in the wilderness, and the forty days that Christ was tempted in the wilderness.” See Josh. 5:6 and Mark 1:13 for these respective stories. He sees forty as “the number that marks the limit of wandering,” so spiritually Red Crosse had wandered enough. Theoretically, the number forty could also be linked to the forty days and nights that Noah’s Ark wandered without a place to land.

(4-6) It has been suggested that Arthur figuratively “birthed” Red Crosse in the fortieth stanza, because forty weeks is usually the average gestation period for a pregnancy. The words long paines and labours manifold also hint at this. In the Bible, references to being “reborn” or “born again” are common; they are seen as alternative names for salvation and redemption. See John 3:3-8.

(6-7) vp to reare and vphold connect back to I.viii.1.2 where the righteous man “that heauenly grace doth him vphold” is kept from falling. Arthur, then, “upholds” Red Crosse literally and figuratively, as a sign of “heauenly grace.”

(8) pined corse: According to Hamilton, wasted body.

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Stanza 43

(6) good growes of euils priefe: According to Hamilton, “through experiencing evil and thereby being tested” can goodness grow. See the story of Job.

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Stanza 44

(1) victorious knight: In medieval times, Christ was also seen as a victorious knight of sorts. See the poem “The Dream of the Rood,” author anonymous. An excerpt:

“The young hero stripped himself--that was God almighty--
strong and unflinching; he stepped up on the high cross,
brave in the sight of many, where he wished to redeem mankind.
I trembled when the Warrior embraced me…”

Therefore the symbolism of Arthur and Christ (as saviors, as knights) is intertwined.

(8) A biblical phrase, according to both Shaheen and Hamilton; see Job 19:24.

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Stanza 45

(7-9) “Una’s sentiment is in accord with Christ’s mission to destroy ‘the workes of the deuil’ rather than the devil (1 John 3:8)” (Hamilton 111).

(9) let her fly: Rev. 17:1 gives the Whore’s fate: “they that shall hate the whore, and shall make her desolate and naked” (Geneva Bible). Duessa is about to be disaraid by Arthur and Red Crosse as the Whore of Babylon was made naked.

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Stanza 46

(1-3) The whore of Babylon was “arrayed in purple and scarlet, and guilded with golde, and precious stones, and pearles” (Rev. 17:4, Geneva Bible).

(4) Ne spared they to strip her naked all: Rev. 17:1, “they that shall hate the whore, and shall make her desolate and naked” (Geneva Bible). Duessa suffers the same fate as the Whore.

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Stanza 47

(9) scabby: “indicates God’s curse (Deut. 28.27)” (Hamilton 111). Deut. 28:27: The Lord wil smite thee with the botch of Egypt, & with the emeroids, & with the skab, and with the itche, that thou canst not be healed.” (Geneva Bible)

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Stanza 48

(3-9) “The animal imagery is conventional: the crafty fox, the predatory eagle, the cruel bear. Duessa is a blazon of craftiness from her ‘crafty head’ (47.1) to her tail, being emphasized as she is a whore” (Hamilton 112).

(8) beares vneuen paw: Rev. 12:2, “The beast which I sawe, was like a Leopard, and his feete like a
beares” (Geneva Bible). Lev. 11:27, “And whatsoeuer goeth vpon his pawes among all maner beastes that goeth on all foure, such shalbe vncleane vnto you” (Genvea Bible). A bear’s foot would thus be considered unclean.

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Stanza 50

(3) Fled to the wastfull wildernesse apace: The Whore suffers a similar fate in Rev. 12:6, “And the woman fled into the wildernes” (Geneva Bible).

(5) lurkt in rocks and caues long vnespide: Compare to Isaiah 2:19, “Then they shal goe into the holes of the rocks, and into the caues of the earth” (Geneva Bible).