Faire virgin to redeeme her deare
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| Text copyright Richard Bear and Renascence Editions; Markup copyright University of Oregon. |
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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). Stanza 4
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). 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). 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 (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. 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. 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). 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. 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) 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. Stanza 14 (1) her golden cup: In Rev. 17:4, the whore of Babylon
“had a cup of gold in her 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 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. 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: 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. 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). 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) 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.” 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). 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.” 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). 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). 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. (9) sacred: According to Hamilton, it means “hallowed, being the ashes of ‘holy Martyres’ (i.viii.36.4). Back (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. 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). Back (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." 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. 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. 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. 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-- (8) A biblical phrase, according to both Shaheen and Hamilton; see Job 19:24. 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. 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. 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) 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 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). |