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Cant. VII.
Guyon findes Mamon in a deluedelve,
sunning his threasure hore:
Is by him tempted, &and led downe,
To see his secrete store.
[1]
ASs Pilot well expert in perilous wauewave,
That to a stedfast starre his course hath bent,
When foggy mistes, or cloudy tempests hauehave
The faithfull light of that faire lampe yblent,
And couercover’d heauenheaven with hideous dreriment,
VponUpon his card and compas firmes his eye,
The maysters of his long experiment,
And to them does the steddy helme apply,
Bidding his winged vessell fairely forward fly.
[2]
So Guyon hauinghaving lost his trustie guyde,
Late left beyond that Ydle lake, proceedes
Yet on his way, of none accompanyde;
And euermoreevermore himselfe with comfort feedes,
Of his owne vertues, and praise-worthie deedes.
Long ſosoSo long he yode, yet no aduentureadventure found,
Which fame of her shrill trompet worthy reedes:
For still he traueildtraveild through wide wastfull ground,
That nought but desert wildernesse shewed all around.
[3]
At last he came vntounto a gloomy glade,
Couer’dCover’d with boughes &and shrubs from heauensheavens light,
Whereas he sitting found in secret shade
An vncouthuncouth, saluagesalvage, and vnciuileuncivile wight,
Of griesly hew, and fowle ill fauourfavour’d sight;
His face with smoke was tand &and eies were bleard
His head and beard with sout were ill bedight,
His cole-blacke hands did seeme to hauehave ben seard
In smythes fire-spitting forge, and nayles like clawes appeard.
[4]
His yron cote all ouergrowneovergrowne with rust,
Was vnderneathunderneath enuelopedenveloped with gold,
Whose glistring glosse darkned with filthy dust,
Well yetit appeared, to hauehave beene of old
A worke of rich entayle, and curious mould,
WouenWoven with antickes and wyld ymagery:
And in his lap a masse of coyne he told,
And turned vpſide downeupſide downevpside downeupside downe vpſidowneupſidownevpsidowneupsidowne, to feede his eye
AndA couetouscovetous desire with his huge threasury.
[5]
And round about him layhim lay lay on eueryevery side
Great heapes of gold, that neuernever could be spent:
Of which some were rude owre, not purifide
Of MulcibersMalcibers deuouringdevouring element;
Some others were new driuendriven, and distent
Into great Ingowes, and to wedges square;
Some in round plates withouten moniment:
But most were stampt, and in their metal bare
The antique shapes of kings and kesars straung &and rare.
[6]
Soone as he Guyon saw, in great affright
And haste he rose, for to remoueremove aside
Those pretious hils from straungers enuiousenvious sight,
And downe them poured through an hole full wide,
Into the hollow earth, them there to hide.
But Guyon lightly to him leaping, stayd
His hand, that trembled, as one terrifyde;
And though him selfe were at the sight dismayd,
Yet him perforce restraynd, and to him doubtfull sayd.
[7]
What art thou man, (if man at all thou art)
That here in desert hast thine habitaunce,
And these rich hilsheapes of welth doest hide apart
From the worldes eye, and from her right vsaunceusaunce?
Thereat with staring eyes fixed askaunce,
In great disdaine, he answerd, Hardy Elfe,
That darest vew my direfull countenaunce,
I read thee rash, and heedlesse of thy selfe,
To trouble my still seate, and heapes of pretious pelfe.
[8]
God of the world and worldlings I me call,
Great Mammon, greatest god below the skye,
That of my plenty poure out vntounto all,
And vntounto none my graces do enuyeenvye:
Riches, renowme, and principality,
Honour, estate, and all this worldes good,
For which men swinck and sweat incessantly,
Fro me do flow into an ample flood,
And in the hollow earth hauehave their eternall brood.
[9]
Wherefore if me thou deigne to serueserve and sew,
At thy commaund lo all these mountaines bee;
Or if to thy great mind, or greedy vew
All these may not suffise, there shall to thee
Ten times so much be nombred francke and free.
Mammon (said he) thy godheads vaunt is vaine,
And idle offers of thy golden fee;
To them, that couetcovet such eye-glutting gaine,
Proffer thy giftes, and fitter seruauntsservaunts entertaine.
[10]
Me ill befitsbeſitsbesits, that in derdoing armes,
And honours suit my vowed daies do spend,
VntoUnto thy bounteous baytes, and pleasing charmes,
With which weake men thou witchest, to attend:
Regard of worldly mucke doth fowly blend,
And low abase the high heroicke spright,
That ioyesjoyes for crownes and kingdomes to contend;
Faire shields, gay steedes, bright armes be my delight:
Those be the riches fit for an aduent’rousadvent’rous knight.
[11]
Vaine glorious Elfe (saide he) doest not thou weet,
That money can thy wantes at will supply?
Sheilds, steeds, and armes, and all things for thee meet
It can purvay in twinckling of an eye;
And crownes and kingdomeskingdoweskingdomes to thee multiply.
Doe not I kings create, andcreate, create, &and throw the crowne
Sometimes to him, that low in dust doth ly?
And him that raignd, into his rowme thrust downe,
And whom I lust, do heape with glory and renowne?
[12]
All otherwise (saide he) I riches read,
And deeme them roote of all disquietnesse;
First got with guile, and then preseru’dpreserv’d with dread,
And after spent with pride and lauishnesselavishnesse,
LeauingLeaving behind them griefe and heauinesseheavinesse.
Infinite mischiefes of them doe arize,
Strife, and debate, bloodshed, and bitternesse,
Outrageous wrong, and hellish couetizecovetize,
That noble heart asin great dishonour doth despize.
[13]
Ne thine be kingdomes, ne the scepters thine;
But realmes and rulers thou doest both confound,
And loyall truth to treason doest incline;
Witnesse the guiltlesse blood pourd oft on ground,
The crowned often slaine, the slayer cround,
The sacred Diademe in peeces rent,
And purple robe gored with many a wound;
Castles surprizd, great citties sackt and brent:
So mak’st thou kings, &and gaynest wrongfull gouernmẽtgouernmentgovernmẽtgovernment.
[14]
Long were to tell the troublous stormes, that tosse
The priuateprivate state, and make the life vnsweetunsweet:
Who swelling sayles in Caspian CaſpianCaspian sea doth crosse,
And in frayle wood on Adrian gulf doth fleet,
Doth not, I weene, so many euilsevils meet.
Then Mammon wexing wroth, And why then, sayd,
Are mortall men so fond and vndiscreetundiscreet,
So euillevill thing to seeke vntounto their ayd,
And hauinghaving not complaine, and hauinghaving it vpbraydupbrayd?
[15]
Indeede (quoth he) through fowle intemperaunce,
Frayle men are oft captiu’dcaptiv’d to couetisecovetise:
But would they thinke, with how small allowaunce
VntroubledUntroubled Nature doth her selfe suffise,
Such superfluities they would despise,
Which with sad cares empeach our natiuenative ioyesjoyes:
At the well head the purest streames arise:
But mucky filth his braunching armes annoyes,
And with vncomelyuncomely weedes the gentle wauewave accloyes.
[16]
The antique world, in his first flowring youth,
Fownd no defect in his Creators grace,
But with glad thankes, and vnreprouedunreproved truth,
The guifts of souerainesoveraine bounty did embrace:
Like Angels life was then mens happy cace;
But later ages pride, like corn-fed steed,
Abusd her plenty, and fat swolne encreace
To all licentious lust, and gan exceed
The measure of her meane, and naturall first need.
[17]
Then gan a cursed hand the quiet wombe
Of his great Grandmother with steele to wound,
And the hid treasures in her sacred tombe,
With Sacriledge to dig. Therein he fownd
Fountaines of gold and siluersilver to abownd,
Of which the matter of his huge desire
And pompous pride eftsoones he did compownd;
Then auariceavarice gan through his veines inspire
His greedy flames, and kindled life-deuouringdevouring fire.
[18]
Sonne (said he then) lett be thy bitter scorne,
And leaueleave the rudenesse of thatof antique age
To them, that liu’dliv’d therin in state forlorne;
Thou that doest liuelive in later times, must wage
Thy workes for wealth, and life for gold engage.
If then thee list my offred grace to vseuse,
Take what thou please of all this surplusage;
If thee list not, leaueleave hauehave thou to refuse:
But thing refused, doe not afterward accuse.
[19]
Me list not (said the Elfin knight) receauereceave
Thing offred, till I know it well be gott,
Ne wote I, but thou didst these goods bereauebereave
From rightfull owner by vnrighteousunrighteous lott,
Or that bloodguiltnesse or guile them blott.
Perdy (qd.quoth he) yet neuernever eie did vew,
Ne tong did tell, ne hand these handled not,
But safe I hauehave them kept in secret mew,
From heuenshevens sight, and powre of al which thẽthem poursew.
[20]
What secret place (qd.quoth he) can safely hold
So huge a masse, and hide from heauensheavens eie?
Or where hast thou thy wonne, that so much gold
Thou canst preseruepreserve from wrong and robbery?
Come thou (qd. he)(quoth he)(qd. he.)(quoth he.)(quoth he)quoth he, and see. So by and byby and by.
Through that thick couertcovert he him led, and fownd
A darkesome way, which no man could descry,
That deep descended through the hollow grownd,
And was with dread and horror compassed arownd.
[21]
At length they came into a larger space,
That stretcht it selfe into an ample playne,
Through which a beaten broad high way did trace,
That streight did lead to Plutoes griesly rayne:
By that wayes side, there sate infernallinternall Payne,
And fast beside him sat tumultuous Strife:
The one in hand an yron whip did strayne,
The other brandished a bloody knife,
And both did gnash their teeth, &and both did threten life.
[22]
On thother side in one consort there sate,
Cruell ReuengeRevenge, and rancorous Despight,
Disloyall Treason, and hart-burning Hate,
But gnawing Gealosy out of their sight
Sitting alone, his bitter lips did bight,
And trembling Feare still to and fro did fly,
And found no place, wher safe he shroud him might,
Lamenting Sorrow did in darknes lye,lye.
And ſ⁀hameshame Shame his vglyugly face did hide from liuingliving eye.
[23]
And ouerover them sad horrorhorrourHorrour with grim hew,
Did alwaies sore, beating his yron wings;
And after him Owles and Night-rauensravens flew,
The hatefull messengers of heauyheavy things,
Of death and dolor telling sad tidings;
Whiles sad Celeno, sitting on a clifte,
A song of bale and bitter sorrow sings,
That hart of flint a sonderasonder could hauehave rifte:
Which hauinghaving ended, after him she flyeth swifte.
[24]
All these before the gates of Pluto lay,
By whom they passing, spake vntounto them nought.
But th’Elfin knight with wonder all the way
Did feed his eyes, and fild his inner thought.
At last him to a litle dore he brought,
That to the gate of Hell, which gaped wide,
Was next adioyningadjoyning, ne them parted oughtnought:
BetwixtBetwtxtBetwixt them both was but a litle stride,
That did the house of Richesse from hellmouth diuidedivide.
[25]
Before the dore sat selfe-consuming Care,
Day and night keeping wary watch and ward,
For feare least Force or Fraud should vnawareunaware
Breake in, and spoile the treasure there in gard:
Ne would he suffer Sleepe once thether-ward
Approch, albe his drowsy den were next;
For next to death is Sleepe to be compard:
Therefore his house is vntounto his annext;
Here Sleep, ther Richesse, &and Helgate thẽthem both betwext.
[26]
So soone as Mammon there arriudarrivd, the dore
To him did open, and affoorded way;
Him followed eke Sir Guyon euermoreevermore,
Ne darkenesse him, ne daunger might dismay.
Soone as he entred was, the dore streight way
Did shutt, and from behind it forth there lept
An vglyugly feend, more fowle 1590.bk2.II.vii.26.7. then: thanthenthan dismall day,
The which with monstrous stalke behind him stept,
And euerever as he went, dew watch vponupon him kept.
[27]
Well hoped hee, ere long that hardy guest,
If euerever couetouscovetous hand, or lustfull eye,
Or lips he layd on thing, that likte him best,
Or euerever sleepe his eiestrings did vntyeuntye,
Should be his pray. And therefore still on hye
He ouerover him did hold his cruell clawes,
Threatning with greedy gripe to doe him dye
And rend in peeces with his rauenousravenous pawes,
If euerever he transgrest the fatall Stygian lawes.
[28]
That houses forme within was rude and strong,
Lyke an huge cauecave, hewne out of rocky clifte,
From whose rough vaut the ragged breaches hong,
Embost with massy gold of glorious guifte,
And with rich metall loaded eueryevery rifte,
That heauyheavy ruine they did seeme to threatt;
And ouerover them Arachne high did lifte
Her cunning web, and spred her subtile nett,
Enwrapped in fowle smoke and clouds more black 1590.bk2.II.vii.28.9. then: thanthenthan IettJett.
[29]
Both roofe, and floore, and walls were all of gold,
But ouergrowneovergrowne with dust and old decay,
And hid in darkenes, that none could behold
The hew thereof: for vew of cherefull day
Did neuernever in that house it selfe display,
But a faint shadow of vncerteinuncertein light;
Such as a lamp, whose life does fade away:
Or as the Moone cloathed with clowdy night,
Does shew to him, that walkes in feare and sad affright.
[30]
In all that rowme was nothing to be seene,
But huge great yron chests and coffers strong,
All bard with double bends, that none could weene
Them to efforce by violence or wrong:
On eueryevery side they placed were along.
But all the grownd with sculs was scattered,
And dead mens bones, which round about were flõgflong,
Whose liueslives, it seemed, whilome there were shed,
And their vile carcases now left vnburiedunburied.
[31]
They forward passe, ne Guyon yet spoke word,
Till that they came vntounto an yron dore,
Which to them opened of his owne accord,
And shewd of richesse such exceeding store,
As eie of man did neuernever see before,
Ne euerever could within one place be fownd,
Though all the wealth, which is, or was of yore,
Could gathered be through all the world arownd,
And that aboueabove were added to that vnderunder grownd.
[32]
The charge thereof vntounto a couetouscovetous Spright
Commaunded was, who thereby did attend,
And warily awaited day and night,
From other couetouscovetous feends it to defend,
Who it to rob and ransacke did intend.
Then MammonHammon turning to that warriour, said;
Loe here the worldes blis, loe here the end,
To which al men doe ayme, rich to be made:
Such grace now to be happy, is before thee laid.
[33]
Certes (sayd he) I n’ill thine offred grace,
Ne to be made so happy doe intend:
Another blis before mine eyes I place,
Another happines, another end.
To them, that list, these base regardes I lend:
But I in armes, and in atchieuementsatchievements brauebrave,
Do rather choose my flitting houres to spend,
And to be Lord of those, that riches hauehave,
1590.bk2.II.vii.33.9. Then: ThanThenThan them to hauehave my selfe, and be their seruileservile sclauesclave.
[34]
Thereat the feend his gnashing teeth did grate,
And grieu’dgriev’d, so long to lacke his greedie pray;
For well he weened, that so glorious bayte
Would tempt his guest, to take thereof assay:
Had he so doen, he had him snatcht away,
More light 1590.bk2.II.vii.34.6. then: thanthenthan CuluerCulver in the Faulcons fist.
Eternall God thee sauesave from such decay.
But whenas Mammon saw his purpose mist,
Him to entrap vnwaresunwares another way he wist.
[35]
Thence forward he him ledd, and shortly brought
VntoUnto another rowme, whose dore forthright,
To him did open, as it had beene taught:
Therein an hundred raunges weren pight,
And hundred fournaces all burning bright;
By eueryevery fournace many feendes did byde,
Deformed creatures, horrible in sight,
And eueryevery feend his busie paines applyde,
To melt the golden metall, ready to be tryde.
[36]
One with great bellowes gathered filling ayre,
And with forst wind the fewell did inflame;
Another did the dying bronds repayre
With yrondyingyron tongs, and sprinckled ofte the same
With liquid waueswaves, fiers Vulcans rage to tame,
Who maystring them, renewd his former heat;
Some scumd the drosse, that from the metall came.
Some stird the molten owre with ladles great;
And eueryevery one did swincke, and eueryevery one did sweat.
[37]
But when an earthly wight they present saw,
Glistring in armes and battailous aray,
From their whot work they did themseluesthemselves withdraw
To wonder at the sight: for till that day,
They neuernever creature saw, that cam that way.
Their staring eyes sparckling with feruentfervent fyre,
And vglyugly shapes did nigh the man dismay,
That were it not for shame, he would retyre,
Till that him thus bespake their souerainesoveraine Lord &and syre.
[38]
Behold, thou Faeries sonne, with mortall eye,
That liuingliving eye before did neuernever see:
The thing, that thou didst crauecrave so earnestly,
To weet, whence all the wealth late shewd by mee,
Proceeded, lo now is reuealdreveald to thee.
Here is the fountaine of the worldes good:
Now therefore, if thou wilt enriched bee,
AuiseAvise thee well, and chaunge thy wilfull mood,
Least thou perhaps hereafter wish, and be withstood.
[39]
Suffise it then, thou Money God (qd.quoth hee)
That all thine ydle offers I refuse.
All that I need I hauehave; what needeth mee
To couetcovet more, then I hauehave cause to vseuse?
With such vaine shewes thy worldlinges vyle abuse:
But giuegive me leaueleave to follow mine emprise.
Mammon was much displeasd, yet n’oteno’te he chuse,
But beare the rigour of his bold mesprise,
And thence him forward ledd, him further to entise.
[40]
He brought him through a darksom narrow strayt,
To a broad gate, all built of beaten gold:
The gate was open, but therein did wayt
A sturdie villein, stryding stiffe and bold,
As if thatif thethe highest God defy he would;
In his right hand an yron club he held,
AndBut he himselfe was all of yrongolden mould,
Yet had both life and sence, and well could weld
That cursed weapon, when his cruell foes he queld.
[41]
Disdayne he called was, and did disdayne
To be so cald, and who so did him call:
Sterne was histo looke, and full of stomacke vayne,
His portaunce terrible, and stature tall,
Far passing th’hight of men terrestriall;
Like an huge Gyant of the Titans race,
That made him scorne all creatures great and small,
And with his pride all others powre deface:
More fitt emongst black fiendes, 1590.bk2.II.vii.41.9. then: thanthenthan men to hauehave his place.
[42]
Soone as those glitterand armes he did espye,
That with their brightnesse made that darknes light,
His harmefull club he gan to hurtle hye,
And threaten batteill to the Faery knight;
Who likewise gan himselfe to batteill dight,
Till Mammon did his hasty hand withhold,
And counseld him abstaine from perilous fight:
For nothing might abash the villein bold,
Ne mortall steele emperce his miscreated mould.
[43]
So hauinghaving him with reason pacifyde,
And the fiers Carle commaunding to forbeare,
He brought him in. The rowme was large and wyde,
As it some Gyeld or solemne Temple weare:
Many great golden pillours did vpbeareupbeare
The massy roofe, and riches huge sustayne,
And eueryevery pillour decked was full deare
With crownes and Diademes, &and titles vaine,
Which mortall Princes wore, whiles they on earth did rayne.
[44]
A route of people there assembled were,
Of eueryevery sort and nation vnderunder skye,
Which with great vproreuprore preaced to draw nere
To th’vpperupper part, where was aduauncedadvaunced hye
A stately siege of souerainesoveraine maiestyemajestye,
And thereon satt a woman gorgeous gay,
And richly cladd in robes of royaltye,
That neuernever earthly Prince in such aray
His glory did enhaunce and pompous pryde display.
[45]
Her face right wondrous faire did seeme to bee,
That her broad beauties beam great brightnes threw
Through the dim shade, that all men might it see:
Yet was not that same her owne natiuenative hew,
But wrought by art and counterfetted shew,
Thereby more louerslovers vntounto her to call;
Nath’lesse most heuenlyhevenly faire in deed and vew
She by creation was, till she did fall,
ThẽceforthThenceforthThencforth she sought for helps to cloke her crime withall.crimewithall.
[46]
There as in glistring glory she did sitt,
She held a great gold chaine ylincked well,
Whose vpperupper end to highest heuenheven was knitt,
And lower part did reach to lowest Hell,
And all that preace did rownd about her swell,
To catchen hold of that long chaine, thereby
To climbe aloft, and others to excell:
That was Ambition, rash desire to sty,
And eueryevery linck thereof a step of dignity.
[47]
Some thought to raise themseluesthemselves to high degree,
By riches and vnrighteousunrighteous reward,
Some by close shouldring, some by flatteree;
Others through friendes, others for base regard;
And all by wrong waies for themseluesthemselves prepard.
Those that were vpup themseluesthemselves, kept others low,
Those that were low themseluesthemselves, held others hard,
Ne suffred them to ryse or greater grow,
But eueryevery one did striuestrive his fellow downe to throw.
[48]
Which whenas Guyon saw, he gan inquire,
What meant that preace about that Ladies throne,
And what she was that did so high aſpyre.aspyre. aſpyre,aspyre, aſpireaspire
Him Mammon answered, That goodly one,
Whom all that folke with such contention,
Doe flock about, my deare my daughter is,
Honour and dignitie from her alone,
DeriuedDerived are, and all this worldes blis
For which ye men doe striuestrive: few gett, but many mis.
[49]
And fayre Philotime she rightly hight,
The fairest wight that wonneth vnderunder skye,
But that this darksom neather world her light
Doth dim with horror and deformity,
Worthie of heuenheven and hye felicitie,
From whence the gods hauehave her for enuyenvy thrust:
But sith thou hast found fauourfavour in mine eye,
Thy spouse I will her make, if that thou lust,
That she may thee aduanceadvance for works and merits iustjust.
[50]
Gramercy MammonMammom (said the gentle knight)
For so great grace and offred high estate,
But I, that am fraile flesh and earthly wight,
VnworthyUnworthy match for such immortall matemate,mate
My selfe well wote, and mine vnequallunequall fate,
And were I not, yet is my trouth yplight,
And louelove auowdavowd to other Lady late,
That to remoueremove the same I hauehave no might:
To chaunge louelove causelesse is reproch to warlike knight.knight
[51]
Mammon emmouedemmoved was with inward wrath;
Yet forcing it to fayne, him forth thence ledd
Through griesly shadowes by a beaten path,
Into a gardin goodly garnished
With hearbs &and fruits, whose kinds mote not be redd.
Not such, as earth out of her fruitfull woomb
Throwes forth to men sweet and well savored,
But direfull deadly black both leafe and bloom,
Fitt to adorne the dead and deck the drery toombe.
[52]
There mournfull Cypresse grew in greatest store,
And trees of bitter Gall, and Heben sad,
Dead sleeping Poppy, and black Hellebore,
Cold Coloquintida, and Tetra mad,
Mortall Samnitis, and Cicuta bad,
With whichWhich with th’vniustunjust Atheniens made to dy
Wise Socrates, who thereof quaffing glad
Pourd out his life, and last Philosophy
To the fayre Critias his dearest Belamy.
[53]
The Gardin of Proserpina this hight;
And in the midst thereof a siluersilver seat,
With a thick Arber goodly ouerdightoverdight,
In which she often vsdusd from open heat
Her selfe to shroud, and pleasures to entreat.
Next thereunto did grow a goodly tree,
With braunches broad dispredd and body great,great.great,
Clothed with leauesleaves, that none the wood mote see
And loaden all with fruit as thick as it might bee.
[54]
Their fruit were golden apples glistring bright,
That goodly was their glory to behold,
On earth like neuernever grew, ne liuingliving wight
Like euerever saw, but they from hence were sold;
For those, which Hercules with conquest bold
Got from great Atlas daughters, hence began,
And planted there, did bring forth fruit of gold
And those, with which th’Eubæanthe Eubæan young man wan
Swift Atalanta, when through craft he her out ran.
[55]
Here also sprong that goodly golden fruit,
With which Acontius got his louerlover trew,
Whom he had long time sought with fruitlesse suit:
Here eke that famous golden Apple grew,
The which emongest the Gods false Ate threw:
For which th’Idæan Ladies disagreed,
Till partiall Paris dempt it Venus dew,
And had of her, fayre Helen for his meed,
That many noble Greekes and TroiansTrojans made to bleed.
[56]
The warlike Elfe, much wondred at this tree,
So fayre and great, that shadowed all the ground,
And his broad braunches, laden with rich fee,
Did stretch themseluesthemselves without the vtmostutmost bound
Of this great gardin, compast with a mound,
Which ouerover-hanging, they themseluesthemselves did steepe,
In a blacke flood which flow’d about it round,
That is the riuerriver of Cocytus deepe,
In which full many soules do endlesse wayle and weepe.
[57]
Which to behold, he clomb vpup to the bancke,
And looking downe, saw many damned wightes,
In those sad waueswaves, which direfull deadly stancke,
Plonged continually of cruell Sprightes,
That with their piteous cryes, and yelling shrightes,
They made the further shore resounden wide:
Emongst the rest of those same ruefull sightes,
One cursed creature, he by chaunce espide,
That drenched lay full deepe, vnderunder the Garden side.
[58]
Deepe was he drenched to the vpmostupmost chin,
Yet gaped still as couetingcoveting to drinke,
Of the cold liquour which he waded in,
And stretching forth his hand, did often thinke
To reach the fruit which grew vponupon the brincke:
But both the fruit from hand, and flood from mouth
Did fly abacke, and made him vainely swincke:
The whiles he steru’dsterv’d with hunger, and with drouth
He daily dyde, yet neuernever throughly dyen couth.
[59]
The knight him seeing labour so in vaine,
Askt who he was, and what he ment thereby:
Who groning deepe, thus answerd him againe;
Most cursed of all creatures vnderunder skye,
Lo Tantalus, I here tormented lye:
Of whom high IoueJove wont whylome feasted bee,
Lo here I now for want of food doe dye:
But if that thou be such, as I thee see,
Of grace I pray thee, giuegive to eat and drinke to mee.
[60]
Nay, nay, thou greedy Tantalus (quoth he)
Abide the fortune of thy present fate,
And vntounto all that liuelive in high degree,
Ensample be of mind more temperateintemperate,
To teach them how to vseuse their present state.
Then gan the cursed wretch alowd to cry,
Accusing highest IoueJove and gods ingrate,
And eke blaspheming heauenheaven bitterly,
As authour of vniusticeunjustice, there to let him dye.
[61]
He lookt a litle further, and espyde
Another wretch, whose carcas deepe was drent
Within the riuerriver, which the same did hyde:
But both his handes most filthy feculent,
AboueAbove the water were on high extent,
And faynd to wash themseluesthemselves incessantly,
Yet nothing cleaner were for such intent,
But rather fowler seemed to the eye,
So lost his labour vaine and ydle industry.
[62]
The knight him calling, asked who he was,
Who lifting vpup his head, him answerd thus:
I Pilate am the falsest IudgeJudge, alas,
And most vniustunjust that by vnrighteousunrighteous
And wicked doome to IewesJewes despiteous,
DeliueredDelivered vpup the Lord of life to dye,
And did acquite a murdrer felonous,
The whiles my handes I washt in purity,
The whiles my soule was soyld with fowle iniquity.
[63]
Infinite moe, tormented in like paine
He there beheld, too long here to be told:
Ne Mammon would there let him long remayne,
For terrour of the tortures manifold,
In which the damned soules he did behold,
But roughly him bespake. Thou fearefull foole
Why takest not of that same fruite of gold,
Ne sittest downe on that same siluersilver stoole,
To rest thy weary person, in the shadow coole.
[64]
All which he did, to do him deadly fall,
In frayle intemperaunce through sinfull bayt,
To which if he inclyned had at all,
That dreadfull feend, which did behinde him wayt,
Would him hauehave rent in thousand peeces strayt:
But he was wary wise in all his way,
And well perceiuedperceived his deceiptfull sleight,
Ne suffred lust his safety to betray;
So goodly did beguile the Guyler of histhe pray.
[65]
And now he has so long remained theare,
That vitall powres gan wexe both weake and wan,
For want of food, and sleepe, which two vpbeareupbeare,
Like mightie pillours, this frayle life of man,
That none without the same enduren can.
For now three dayes of men were full outwrought,
Since he this hardy enterprize began:
For thy great Mammon fayrely he besought,
Into the world to guyde him backe, as he him brought.
[66]
The God, though loth, yet was constraynd t’obay,
For lenger time, 1590.bk2.II.vii.66.2. then: thanthenthan that, no liuingliving wight
Below the earth, might suffred be to stay:
So backe againe, him brought to liuingliving light.
But all so soone as his enfeebled spright,
Gan sucke this vitall ayre into his brest,
As ouercomeovercome with too exceeding might,
The life did flit away out of her nest,
And all his sences were with deadly fit opprest.
1. delue: excavation
2. hore: hoary, white or grey with age
4. yblent: obscured
7. maysters: masters
7. experiment: experience
8. apply: steer
6. yode: went
7. reedes: judges
8. wastfull: uninhabited
9. desert: desolate
3. Whereas: where
7. bedight: clothed
5. entayle: ornamental carving
5. mould: fashioning
6. antickes: grotesques
7. told: counted
5. driuen, and distent: smelted and beaten out
6. Ingowes: ingots
5. Thereat: thereupon
5. askaunce: sidelong
8. read: pronounce
4. enuye: refuse
9. hollow: empty or concave; vain
6. thy godheads vaunt: your divinity’s boast; your boasted divinity
1. derdoing: derring-do
2. suit: pursuit
4. witchest: beguile
5. blend: blind or defile
8. rowme: appointed place, office, or position
9. lust: list, i.e. please
1. read: judge
2. confound: bring to ruin; throw into confusion
3. incline: bend; dispose
2. priuate state: private life
6. empeach: hinder
8. annoyes: interferes with
9. accloyes: obstructs, chokes
3. truth: sincerity
4. soueraine: supreme
2. great Grandmother: the earth
4. wage: pledge; sell for wages
3. bereaue: plunder
4. lott: apportioning (of wealth or fortune)
8. mew: hiding-place; prison
3. wonne: abode
4. rayne: realm
7. strayne: grip, wield
1. consort: group
7. shroud: hide
5. dolor: grief, sorrow, or physical pain
4. spoile: plunder
8. stalke: stride
3. likte him: pleased him
6. ruine: collapse
4. hew: color, appearance, or form
3. bends: bands
3. weene: expect
2. Commaunded: assigned
3. weened: believed, supposed
4. take . . . assay: touch
7. decay: downfall
9. wist: knew of
4. raunges: fireplaces or grates
4. pight: placed
3. dying bronds: embers
7. scumd: skimmed
9. swincke: toil
2. battailous: combat-ready
9. Till that: until
8. Auise thee: think it over
9. withstood: refused
6. emprise: enterprise, undertaking
8. mesprise: misprision, scorn
8. weld: wield
3. stomacke: pride, anger, or stubbornness
4. portaunce: bearing
8. deface: discredit, abash, or overshadow
1. glitterand: glittering
3. hurtle: brandish
5. dight: prepare
2. Carle: churl
4. Gyeld: guildhall
7. full deare: richly
1. route: crowd
8. sty: ascend
9. dignity: rank or office
8. lust: wish, but also desire sexually
1. Gramercy: thanks
6. yplight: pledged
8. remoue: disavow
5. redd: declared
2. Heben: black ebony
5. Cicuta: hemlock
3. ouerdight: overspread
5. entreat: occupy herself with
4. sold: derived
3. fee: wealth
4. without: beyond
4. of: by
5. shrightes: shrieks
6. resounden wide: echo into the distance
3. liquour: liquid
8. drouth: thirst
9. couth: could
2. ment: intended; signified
3. againe: in reply
9. dye: i.e., eternally
2. drent: drowned
6. faynd: ‘fained’ (desired) and ‘feigned’ (pretended)
5. doome: verdict
8. lust: appetite or desire
6. outwrought: completed
8. For thy: therefore
2.6.Long ſoso] state 4; So long state 1,2,3;
4.4.yet] 1590; it1596, 1609;
4.8. vpſide downeupſide downevpside downeupside downe] 1590; vpſidowneupſidownevpsidowneupsidowne1596, 1609;
4.9.And] 1590, 1609; A1596;
5.1.him lay] state 2,3,4; him lay lay state 1;
5.4.Mulcibers] 1596, 1609; Malcibers1590;
7.3.hils] 1590; heapes1596, 1609;
10.1.befits] 1609; beſitsbesits1590, 1596;
11.5.kingdomes] state 3; kingdowes state 1,2; kingdomes1596, 1609;
11.6.create, and] 1590; create, 1596; create, &and1609;
12.9.as] 1596, 1609; in1590;
14.3.Caspian] this edn.; CaſpianCaspian 1590, 1596, 1609;
18.2.of that] 1590, 1609; of1596;
20.5.(qd. he)(quoth he)] this edn.; (qd. he.)(quoth he.)1590; (quoth he)1596; quoth he,1609;
20.5.by and by] 1596, 1609; by and by.1590;
21.5.infernall] 1596, 1609; internall1590;
22.8.lye,] 1609; lye.1590, 1596;
22.9. ſ⁀hameshame ] 1590; Shame1596, 1609;
23.1.horror] 1590; horrour1596; Horrour1609;
24.7.ought] 1596, 1609; nought1590;
24.8.Betwixt] state 2; Betwtxt state 1; Betwixt1596, 1609;
32.6.Mammon] 1590FE, 1596, 1609; Hammon1590;
36.4.yron] state 2; dying state 1; yron1596, 1609;
39.7.n’ote] this edn.; no’te1590;
40.5.if that] 1590FE; if the1590, 1609; the1596;
40.7.And] 1590; But1596, 1609;
40.7.yron] 1590; golden1596, 1609;
41.3.his] 1590; to1596, 1609;
45.9.ThẽceforthThenceforth] state 2,3,4; Thencforth state 1;
45.9.crime withall.] 1596, 1609; crimewithall.1590;
48.3. aſpyre.aspyre. ] state 3,4; aſpyre,aspyre, state 1,2; aſpireaspire 1596, 1609;
50.1.Mammon] 1596, 1609; Mammom1590;
50.4.mate] state 3,4; mate, state 1,2; mate1596, 1609;
50.9.knight.] 1596, 1609; knight1590;
52.6.With which] Smith, Yamashita; Which with1590;
53.7.great,] state 2,3; great. state 1; great,1596, 1609;
54.8.th’Eubæan] 1590FE, 1596, 1609; the Eubæan 1590;
60.4.more temperate] 1590; intemperate1596, 1609;
64.9.his] 1590; the1596, 1609;
1 Mamon: Aramaic for ‘wealth’; see Kellogg and Steele 1965: ‘The Syriac word was misunderstood by some early commentators of the Gospels who interpreted it as the name of one of the fallen angels and, from the New Testament context, the god of earthly wealth’ (8.1-2n). Where the Geneva Bible translates ‘Ye can not serve God and riches’ (Matt 6:24, Luke 16:13), the Bishops’ and other Elizabethan bibles read ‘God, and mammon’. Spenser’s conception of Mammon as both a god of riches and an underworld deity probably reflects the influence of Boccaccio, Genealogia 8.6, which conflates Pluto, the classical god of the underworld, with Plutus, the god of riches; Conti distinguishes the two but does mention that Strabo identified Pluto as the god of wealth (Myth 250). The descent to Mammon’s cave blends allusions to the hero’s descent to the underworld in classical epic (e.g. Od 11 and Aen 6), Satan’s temptation of Jesus in the wilderness (Matt 4:1-11, Luke 4:1-13), and a number of folktale motifs (e.g., taboos against eating food or touching treasures in the underworld; cf. Thompson, Motif-Index 1955, C211.1 – C211.2.2, C542).
2 threasure: the (perhaps silent) ‘h’ marks the etymology of ‘treasure’ in L thesis aurum, or the ‘placing’ of gold, and so glances at the episode’s biblical concern with where we ‘lay up treasures’ (Matt 6:19-21). Cf. 32.9, ‘before thee laid’, and 33.3, ‘before mine eyes I place’.
1.1 St. 1 The simile of the experienced navigator both looks back to the topic of new world exploration in the proem and anticipates the sense of perilous exploration removed from heaven’s light (3.2) that attends upon Guyon’s venture into the subterranean kingdom of Mammon. Cf. 14.1-5.
1.2 a stedfast starre: cf. I.ii.1.2 ‘the stedfast starre’. Typically Polaris, in the constellation Ursa Minor (also referred to as the lodestar, the Northern Star, or the Pole Star; cf. II.x.4.7, III.iv.53.3). The hint of relativity in the indefinite pronoun might reflect awareness that the identity of the star closest to the pole depends upon the position of the observer in space and time. Thus Taylor 1971 reports the common belief that the southern hemisphere also had a fixed star to match Polaris in the north, the idea being that these two stars were like the ends of the earth’s axis (or “axle”) and provided similar navigational aid in their respective hemispheres (162). If Mammon’s cave is deep enough, there might be a reminiscence of Dante’s passage with Virgil through the center of the earth, from the northern to the southern hemisphere, at the close of the Purgatorio.
1.4 yblent: Past participle of two different verbs, the first meaning ‘to blind’ and the second meaning ‘to combine’. The first can sometimes mean ‘to conceal’, while the second, in its p ppl, can mean ‘confused’. Spenser’s usage here may itself be a blending of the forms. Cf. 10.5, ‘fowly blend’, and 13.2, ‘confound’.
1.6 card and compas: The ‘card’ is a chart or geographical description; in combination with ‘compas’ it might also refer to a card on which the 32 points of the compass are marked, although this tends to be a later usage.
1.7 maysters: A ‘Master Mariner’ was the captain of a merchant vessel; here, navigational instruments are personified as the pilot’s teachers (L magister).
2.1 2.1 The orthographic resemblance of ‘guyd’ to ‘Guyon’ suggests that, like the ‘Pilot well expert’, Guyon deprived of the Palmer will fall back on the ‘card and compass’ of ‘his owne vertues’ as an internalized guide.
2.4–2.5 2.4-5 Guyon comforted with his own virtues may exemplify Aristotle’s description of ‘the Great-minded man’ as one ‘who values himself highly and at the same time justly’ and who prizes his own self-sufficiency (Nic Eth 4.3, 1123b-1125a). The episode tests the limits of self-sufficiency, reached when Guyon collapses in st. 66.
2.9 wildernesse: See Matt 4:1, ‘Then was Jesus led aside of the Spirit into the wildernes, to be tempted of the devil’. The Spirit’s role in leading Jesus into the wilderness is more explicit in other translations. Cf. King James: ‘Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.’ The gloss to the New International Version notes that the Greek for ‘tempted’ can also mean ‘tested’.
3.6–3.9 3.6-9 Mammon’s description suggests the appearance of a blacksmith; cf. st. 35-36.
3.6 bleard: See Langland, Piers Plowman 5.190 [Text B], where Avarice has ‘two blered eyghen’, and Matt 6:23, ‘if thine eye be wicked, then all thy bodie shalbe darke’. The emphasis through the canto’s opening is on concealment and on vision obscured by layers of darkness, mist, or grime, presumably because ‘Regard of worldly mucke doth fowly blend’ (10.5). Meanwhile the tissue of allusions to the Sermon on the Mount links this episode with Phaedria’s song at II.vi.15-17.
4.1 ouergrowne with rust: See Matt 6:19, ‘Lay not up treasures for your selves upon the earth, where the mothe and canker [Bishops’ Bible: “rust”] corrupt’.
4.2 vnderneath enueloped: A gold surcoat surrounds the iron that, beneath the gold, is overgrowne with rust, like another surcoat. The phrasing is difficult but, in its tendency to confound the opposites of ‘underneath’ and ‘enveloped’, evokes the action of the episode, in which Mammon leads Guyon underground to entrap him with the sight of hidden gold. As in the Bower of Bliss, where the ‘Virgin Rose . . . fairer seemes, the lesse ye see her may’ (xii.74.4-6), the secrecy of the treasure adds to its allure.
4.8 feede his eye: Combines the two principal motifs of the canto, feeding (2.4-5) and gazing (3.6 and note).
5.2 neuer could be spent: The treasure is ‘hore’ (arg.2) because it is hoarded, withheld from circulation.
5.3–5.4 5.3-4 Earlier cantos have explored water as a purifying element; in Mammon’s cave raw materials undergo purification by fire. The recurrent emphasis on looking as a kind of feeding suggests an analogous tempering by heat in the form of digestion, an analogy that will become explicit in canto ix.
5.3 rude: From L rudis unwrought—but also ‘inexperienced’, implying by analogy that Guyon himself is ‘purifide’ by the ‘devouring element’ in the course of his ‘long experiment’ (1.7) in Mammon’s realm.
5.4 Mulcibers deuouring element: Mulciber, or Vulcan, is the Roman god of fire.
5.6 Ingowes: In Spenser’s distinctive variation, Hamilton 2001 hears ‘Ingas’, the Elizabethan form of ‘Incas’, famous for the city of gold.
5.7 moniment: ‘image and superscription’ (cf. Matt 22:20-21; Mark 12:16-17; Luke 20:24-25).
5.9 kesars: emperors (from ‘Caesar’); for the conventional doublet with ‘kings’, cf. Teares 570; FQ III.xi.29.9, IV.vii.1.4, V.ix.29.9, and VI.iii.5.7.
7.4 right vsaunce: See Matt 25:14-30, the Parable of the Talents.
7.5 askaunce: Indicating ‘disdain, envy, jealousy, [or] suspicion’ (OED). Cf. SC March 21; FQ III.i.41.6, ix.27.3, and xii.15.2.
7.9 pelfe: Puttenham calls this ‘a lewd terme to be given to a Princes treasure’ (1589: 3.22.217).
8.1–8.2 God of the world . . . god below the skye: See arg.1n and 5.7n. Mammon’s self-description (‘I me call’; cf. 9.6, ‘thy godheads vaunt’) confounds the distinction Jesus draws between worldly and heavenly jurisdictions. Cf. 2 Cor 4:4, ‘the god of this worlde’; John 12:31, ‘the prince of this worlde’.
8.5 principality: Cf. Matt 4:8, ‘all the kingdomes of the worlde, and the glorie of them’; also Luke 4:5-6.
8.7–8.9 8.7-9 Contrast the pretense of unfettered bounty in lines 3-4 and 8. The goods for which ‘men swinck and sweat incessantly’ may flow from Mammon ‘into an ample flood’, but the implied direction of the flow (from me into the world) is put in question by the way lines 8-9 move, as it were, upstream to the underground breeding-place of gold. For the tendency of Mammon’s rhetoric to give with one hand what it takes away with the other, see 5.2, 9.5, 10.3, and especially 19.6-9, confirming that Mammon withholds the ‘ample flood’ of wealth from proper circulation.
8.9 hollow: Cf. ‘the hollow grownd’ (20.8).
8.9 eternall: Mammon ascribes divine attributes to worldly goods, here with implicit self-contradiction, since ‘brood’ as a verb or noun of birth cannot be eternal.
9.1 serue and sew: Cf. Matt 4:9, ‘All these wil I give thee, if thou wilt fall downe, and worship me’.
9.2 these mountaines: Conflating the earth with its ‘brood’ of riches.
9.5 nombred francke and free: The verb takes back what the adverbs purport to give freely; cf. the contradiction noted in 8.7n.
10.1 derdoing: See ‘derring-do’ in glossary.
10.2 vowed daies: Guyon binds himself with a sacred oath at II.i.61.
10.3 bounteous baytes: See 9.5n. Here the noun takes back what the adjective offers, as Mammon’s apparent liberality turns out to be no more than ‘bait’.
10.4 witchest: OED records this as the first figurative use of the verb.
10.5 blend: See 1.4n.
10.6 heroicke: OED records only one prior use of the adjective in this sense (Complaynt of Scotlande, 1549), although Sidney and Puttehnam use it to describe a kind of poetry or poet.
10.7 crownes: Also the name of a coin; cf. 5.8-9.
11.4 in twinckling of an eye: Cf. Luke 4:5: ‘The devil . . . shewed him all the kingdomes of the worlde, in the twinkeling of an eye’.
11.6 I kings create: Cf. Prov 8:15, ‘By me, Kings reigne’, with the Geneva gloss: ‘honors, dignitie or riches come not of mans wisdome or industrie, but by the providence of God’.
12.2 roote of all disquietnesse: Cf. 1 Tim 6:10: ‘For the desire of money is the roote of all evil’.
12.9 1590 prints ‘in great dishonour’. The reading we adopt from 1596 is easier to construe, and has been preferred by modern editors; 1590’s ‘in’ implicates the noble heart in the evils it ‘doth despize’.
13.8 13.8 Cf. Marlowe, 2 Tamburlaine 5.2.26: ‘Kingdomes made waste, brave cities sackt and burnt’.
14.3–14.4 Caspian sea . . . Adrian gulf: Proverbial for storms. Horace calls the south wind, Auster, Dux inquieti turbidus Hadriae (‘stormy master of the restless Adriatic’; Odes 3.3.4-5). See st. 1n: the simile of the storm-tossed voyager reintroduces the motif that implicitly answers Mammon’s question in the second half of the stanza—men are ‘fond and undiscreet’ because ‘Regard of worldly mucke doth fowly blend’ (see notes to 3.6 and 1.4).
14.7–14.9 14.7-9 ‘[Why do men] complain when they don’t have money, and find fault with it when they do?’
15.1 St. 15-17 For the distinction between need and superfluity and the fall from a golden age of simplicity, see Boethius Cons Phil 2.prose.5 and 2.meter.5; Chaucer, ‘The Former Age’; Ovid, Met 1.89-150.
15.6 empeach: This and the two verbs below may reflect the specific phrasing of Chaucer’s translation of the passage from Boethius cited above: ‘thow wolt achoken the fulfillynge of nature with . . . thinges . . . anoyous’ (2.prose.5).
16.3 vnreproued: Contrast with 14.9, ‘complaine, and . . . upbrayd’.
16.6 corn-fed steed: Proverbial; cf. Smith (1970, no. 121), citing Gascoigne: ‘cornfed beasts, whose bellie is their God’.
16.6–16.9 16.6-9 I.e. the pride of later age abused her (the age’s) plenty and her increase, to the end of excessive, unrestrained pleasure. Note the repeated feminine pronoun, indicating Guyon’s view that when the ‘antique world’ degenerates from innocence and purity to ‘fat swolne encreace’, it also declines from masculinity to femininity of the sort described by Parker 1987.
17.1 wombe: Cf. 8.9, ‘brood’.
17.3–17.4 17.3-4 Mining is here compared to robbing a temple, the etymological sense of sacrilege (L sacra legere to purloin sacred objects).
17.6–17.7 17.6-7 ‘He combined gold and silver into the material cause of his desire’ (OED s.v. ‘matter’); ‘compound’ may also glance at financial senses of the verb that involve agreeing to terms for a payment.
17.8 through his veines: Glancing at the veins of ore mined from the earth; Barkan 1975 notes stanza’s movement ‘from an anthropomorphic cosmos [‘wombe’] to a cosmomorphic human body [‘veins’]’ (212).
18.5 life for gold engage: ‘Pledge your life in exchange for gold’.
18.9 18.9 Cf. 14.9.
19.1–19.2 19.1-2 Cf. Nic Eth 4.1 (1120a), on the unwillingness of the ‘Liberal man’ to ‘receive from improper sources’. Guyon’s desire to understand (‘Did feed his eyes, and fild his inner thought’, 24.4) is contrasted with Mammon’s desire to possess (‘to feede his eye / And covetous desire’, 4.8-9). Milton, insisting that ‘the knowledge and survey of vice is in this world . . . necessary to the constituting of human virtue’, praises Spenser for bringing Guyon through both Mammon’s cave and the Bower of Bliss (II.xii) ‘that he might see and know, and yet abstain’ (Areop 729).
19.6–19.7 19.6-7 See 1 Cor 2:9, ‘The things which eye hathe not sene, nether eare hathe heard, nether came into mans heart’.
20.1–20.5 20.1-5 See John 1:38-9: ‘And they said unto him, Rabbi . . . where dwellest thou? He said unto them, Come, and se’.
20.3 wonne: Possibly with a hint of the archaic sense ‘treasure’.
20.6–20.7 20.6-7 The entrance to Mammon’s cave resembles the exits to the House of Pride (I.v.52.7-53) and the castle of Alma (ix.32), and the ‘hinder gate’ of the Gardens of Adonis (III.vi.32.9-33.4), which is both an entrance (to the Garden) and an exit (from the state of life).
20.7–20.9 20.7-9 Cf. Virgil: Ibant obscuri sola sub nocte per umbram / perque domos Ditis vacuas et inania regna ( ‘On they went dimly, beneath the lonely night amid the gloom, through the empty halls of Dis and his phantom realm’; Aen 6.268-9).
21.1 St. 21-25 Spenser’s description of the approach to the underworld draws on Virgil, Aen 6.273-81. Lotspeich 1932: 65-66 adds Statius (see Theb 7.40-62), Cicero (see Nat Deor 3.17), Conti (Myth 622), Chaucer (see CT Knight 1982-2040), and Bocccacio (Genealogia 8.6), which allegorizes Virgil’s House of Dis as a House of Riches.
21.3 broad high way: See Matt 7:13, ‘the wide gate, and broad waye that leadeth to destruction’.
21.4 Plutoes: In Roman mythology, Pluto ruled Hades (see arg.1n).
21.5–21.6 21.5-6 Cf. 12.7. In general, the personifications of stanzas 21-23 correspond to the evils listed by Guyon in st. 12.
21.5 infernall: 1590 prints ‘internall’, not an impossible reading (cf. III.x.59.8, ‘internall smart’), but one that awkwardly undercuts the work of projection that turns affects into personages throughout the passage.
22.1 thother side: Cf. Virgil’s adverso in limine (‘on the threshold opposite’, Aen 6.279) in the passage cited above, st. 21-25n.
22.8 Lamenting Sorrow: Cf. the allegorical figure of Sorrow in Mirror for Magistrates (1563), Induction 106-112.
23.1 horror: Like ‘shame’ in the preceding line, uncapitalized in 1590. Only 1609 capitalizes ‘horror’; both 1596 and 1609 register personification by capitalizing ‘shame’. We retain the uncertainty of 1590 because the series of capitalized personifications in stanzas 21 and 22 is preceded, at 20.9, by an encompassing but not quite personified 'dread and horror', suggesting that the mechanism of personification is on display in this passage; cf. II.ii.26.4-9 for a comparable play on the uncapitalized personification of 'love'. As these examples show, the distinction between personified and non-personified abstractions is not absolute: it is more like a spectrum than a switchpoint.
23.3–23.5 23.3-5 On owles and night-ravens as omens, see I.v.30.6-7, Epith 345-6, and SC June 23-24 with gloss by E.K.
23.6 Celeno: Chief of the harpies, defilers of the feast Aeneas and his men prepare in Aen 3. Celeno rebukes the Trojan remnant for offering only war in exchange for the cattle they have slaughtered, and utters the cryptic prophecy that they will not build their city in Italy until famine has forced them to devour the tables they eat from.
24.4 24.4 On the combination of feeding with gazing, see 4.8n and 19.1-2n.
24.6 gaped wide: Cf. Virgil: noctes atque dies patet atri ianua Ditis (‘night and day the door of gloomy Dis stands open’; Aen 6.127).
25.7 25.7 Cf. Hesiod: νυξ δ᾽ ετεκεν στυγερον τε Μορον και Κηρα μελαιναν / και Θανατον, τεκε δ᾽ Ὕπνον, ετικτε δε φῦλον Ὀνειρων (nyx d’ eteken stygeron te Moron kai Kēra melainan / kai Thanaton, teke d’ Hypnon, etikte de Oneirōn; ‘And Night bare hateful Doom and black Fate and Death, and she bare Sleep and the tribe of Dreams’; Theog 211-12).
26.1 St. 26-27 The fiend who follows Guyon recalls the ‘fury’ in the ancient Eleusinian mysteries who followed initiates to enforce their observance of ritual procedures; Spenser could have learned about this from Claudian’s De Raptu Proserpinae (early fifth century A.D.) or Pausanias’s Description of Greece (second century A.D.)
26.7 dismall day: from L dies mali evil days; see vi.43.7n.
26.8 stalke: Includes the sense that he is stalking Guyon.
27.3 likte him: Cf. Ben Jonson’s ‘On My First Son’: ‘For whose sake henceforth all his vows be such, / As what he loves may never like too much’ (11-12).
27.2–27.4 27.2-4 These ‘fatall Stygian lawes’ are derived in part from the myth of Persephone, who remains in the underworld for half the year because she ate seven seeds from a pomegranate (Met 5.530-38), and in part from folktale motifs (see arg.1n).
27.9 >Stygian lawes: Laws of the underworld (from Styx, the river the dead must cross over to enter hell), ‘fatall’ both because they punish with death and because they govern the realm of the dead.
28.3 28.3 Arches of stone are said to ‘hang’ from the vaulted ceiling like pants in tatters. The image evokes something like a ‘natural’ gothic arch.
28.4 Embost: Ornamented with raised surfaces bulging in relief. OED s.v. ‘boss’ records a specifically geological sense ‘applied chiefly to masses of rock protruding through strata of another kind’, although this use is not noted prior to 1605.
28.4 of glorious guifte: Although seemingly offered, this gold is hoarded, not given. Accordingly, the preposition suspends guifte as an attribute of the substance, absent an actual giver, gift, or recipient.
28.5 28.5 I.e. every rift [was] loaded with rich metal.
28.6 ruine: From L ruire to fall.
28.7–28.9 28.7-9 Arachne challenged Athena to a weaving contest and was punished by being turned into a spider; cf. Muiop 257-352 and Met 6.5-145. ‘High did lifte’ suggests envy or ambition; ‘cunning’ and ‘subtile’ suggest a trap; ‘smoke’ and ‘clouds’ recall the ‘rust’ and ‘filthy dust’ of 4.1-3 and anticipate the ‘dust and old decay’ of 29.2.
29.1–29.5 29.1-5 These lines reprise several motifs from the initial description of Mammon in st. 3 and 4.
29.6–29.9 29.6-9 Like st. 21-25, these lines echo Virgil’s description of Aeneas’s descent into the underworld: quale per incertam lunam sub luce maligna / est iter in silvis, ubi caelum conditit umbra / Iuppiter, et rebus nox abstulit atra colorem (‘even as under the grudging light of an inconstant moon lies a path in the forest, when Jupiter has buried the sky in shade, and black Night has stolen from the world her hues’; Aen 6.270-72). The Virgilian simile is picked up by Tasso, GL 13.2 and 14.37. Spenser’s ‘lamp, whose life does fade away’ may also echo Ariosto’s finí come il debol lume suole, / cui cera manchi (‘he ended like a weak flame running low on wax’; OF 24.85.3-4).
30.6–30.9 30.6-9 Recalling the valley of bones to which the prophet is transported in Ezek 37, although the ‘dead mens bones’ in this scene will not be resurrected like their biblical counterparts.
31.2–31.3 31.2-3 See Acts 12:10: ‘they came unto the yron gate, that leadeth unto the citie, which opened to them by it owne accorde’. The gate that opens to Peter leads out of imprisonment, not into it.
33.1 n’ill: ne will, i.e. will not (accept)
33.2–33.4 33.2-4 Guyon’s play on the word happines may allude to the first book of Aristotle’s Nic Eth, where happiness or the ‘chief good’ of the soul is defined.
33.8–33.9 33.8-9 Guyon’s preference for ruling the rich echoes a popular anecdote about the Roman Manius Curius. See Cicero De Senectute 16.56; Elyot retells the story to illustrate a distinction between ‘abstinence’ and ‘continence’ (1531: 3.17).
33.9 sclaue: Archaic spelling preserves the etymology from Med L sclavus.
34.2 greedie pray: Transferred epithet (if Guyon were greedy, the fiend would not lack his prey).
34.4 take . . . assay: See arg.1n on the taboo against touching treasures in the underworld.
34.6 34.6 ‘More swiftly than a dove in the clutches of a falcon’.
34.7 34.7 An exclamation directed to the reader.
34.7 decay: From L de + cadere to fall.
35.2–35.3 35.2-3 See 31.2-3n.
35.9 tryde: As a term of art in metallurgy, to ‘try’ is ‘to separate (metal) from the ore or dross by melting’ (OED).
36.1 St. 36 This stanza echoes details from Virgil’s description of the cave beneath Mt. Aetna where Vulcan’s team of Cyclops forge a shield for Aeneas (Aen 8.416-51).
36.5 Vulcans rage: the fire’s heat
36.7 36.7 Milton echoes this line in Paradise Lost at 1.704 in a description of Mammon’s foundry that is indebted to Spenser.
37.6 staring: In 15th-c. usage, ‘shining’; cf 7.5 and note.
37.9 Till that: Spenser often uses ‘that’ as a complementizer with prepositions.
40.1–40.2 40.1-2 Cf. ‘the gate of Hell, which gaped wide’ (24.6).
40.5 if that: FE lists ‘the that’ as a correction for page 283. We correct ‘if the’; other plausible candidates appear at 42.4, 42.8, and 43.2. See 37.9 above and 49.8 below for other examples of Spenser’s habitual use of ‘that’ as a complementizer with conjunctions and prepositions.
40.6–40.7 40.6-7 For all of the gold in Mammon’s realm, there is also a great deal of iron: see 4.1, 21.7, 23.2, 30.2, and 36.4. Cf. also the ‘later times’ of 18.4 with Met 1.141-44.
41.6 the Titans race: A brood of gigantic immortals, the offspring of Uranus and Ge in Greek mythology, who overthrew their father and were overthrown in turn by their own offspring, Zeus and the other Olympian deities.
42.1 glitterand: The archaic suffix reflects OE, Old Frisian, and Old Saxon forms (‘-ende’, ‘-and’) out of which ‘ing’ evolved in the fifteenth century.
42.3 hurtle: OED describes Spenser’s use of the verb in this sense as ‘erroneous’.
42.5–42.9 42.5-9 Cf. Guyon’s encounter with Furor at iv.3-10.
43.1 43.1 Underlining the irony of Mammon taking over the Palmer’s role.
43.4 Gyeld: On the likelihood of topical references here and elsewhere in the scene to the Royal Exchange, the Templar knights, and the Tower Mint, see Owens 2005: 156-64.
43.8–43.9 43.8-9 The third of the temptations that Satan offers to Christ in the wilderness includes ‘all the kingdomes of the worlde’ (Matt 4:8). Commentators vary as to how closely Mammon’s temptation of Guyon follows Satan’s three temptations of Christ; parallels would be mediated by the extensive body of medieval and renaissance theology devoted to classifying the temptations. Milton’s treatment of the temptations in Paradise Regained is clearly informed by Spenser’s Mammon episode.
44.3 preaced: An archaic spelling of ‘pressed’; cf. the noun ‘preace’ at 46.5 and 48.2.
44.5–44.9 44.5-9 Cf. Langland’s description of Lade Meed, Piers Plowman B.2.8-17.
44.5 siege: ‘A seat, esp. one used by a person of rank or distinction’ (OED).
44.8–44.9 neuer earthly Prince . . . pompous pryde display: A parody of Christ’s call for simplicity and contentedness in Matt 6:28-29; turning the natural beauty of the lilies (‘even Solomon in all his glorie was not arrayed like one of these’) into an over-abundance of ornamentation and pomp.
46.1 St. 46 The ‘great gold chaine’ held by the ‘woman gorgeous gay’ (44.6) alludes to the golden chain in Homer with which the other gods sought unsuccessfully to pull Jove down from heaven (Il 8.18-27). The image gains historical resonance as both classical and, later, Christian commentators interpret it as a symbol of cosmic order. Lotspeich 1932 cites as precedents for Spenser’s use of the image Plato, Theat 153D; Boethius, Cons Phil 2.meter.8; Chaucer, Troilus 3.1744-1771, and CT Knight A 2987-93; Rom Rose 16988-9; and Conti Myth 116 (64). See also I.ix.1 and note for Spenser’s use of the chain as a positive symbol linking the virtues and their patron knights in an alliance of ‘noble mindes’. His use of the symbol here to suggest avarice follows Conti in combining both interpretations.
46.9 dignity: ‘Ambition’ was denounced in Elizabethan orthodoxy as a form of rebellion against social order, but if the ranks are links in the chain of ambition, as this line seems to say, then ambition is less a force opposed to hierarchy than its inevitable consequence.
47.1 St. 47 Cf. Colin’s satiric portrait of the English court in Colin Clout 688-730.
49.1 Philotime: ‘love of honor’ from Gk φιλος philos love + τιμη timē honor (cf. Timon, I.ix.4.1-2; Timias, III.i.18.9). Meter calls for the final ‘e’ to be voiced, with the primary accent falling on the second syllable.
49.2 49.2 Cf. ‘greatest god below the skye’ (8.2) and note.
49.6 the gods: Mammon, though himself a Biblical figure, seems to recognize only pagan deities.
49.9 works and merits: Alluding to the theological distinction between works and faith; see OED s.v. ‘merit’: ‘Theol. In pl. Good works viewed as entitling a person to reward from God’.
50.1 Gramercy: An unexpectedly ‘gentle’ reply, compared to the scorn Guyon has exhibited earlier (st.13-17, 33, 39). Perhaps Guyon has overcome Disdayne after all—but the etymology of ‘gramercy’ contains a pointed riposte to Mammon’s last offer, for as OED notes, ‘The primary sense of merci was “reward, favour gained by merit”; hence grant merci originally meant “may God reward you greatly’’’.
50.5 and mine vnequall fate: ‘and [I know] my fate [to be] unequal’ to such an ‘immortal mate’.
51.2 forcing it to fayne: Ellipsis for ‘forcing [himself] to dissemble it [the wrath]’ or ‘forcing it [the wrath] to dissemble [itself]’.
51.8–51.9 51.8-9 Echoing Proteus’s description of caligantem nigra formidine lucum (‘the grove that is murky with black terror’) through which Orpheus passes upon entering the underworld in his quest to recover Euridice (Virgil, Georg 4.467-68).
52.1 St. 52 In contrast to the description offered by Claudian, De Raptu 2.290, where Pluto is praising the beauties of the realm he promises to his bride. Pausanius says ‘black poplars and willows’ grow there (Desc 10.30.72).
52.2 Gall: Gall Oak whose misnamed ‘fruit’ or ‘oak-apple’ is a gall, or spongy spherical deformation of the leaf-bud caused by wasp larvae.
52.2 Heben: Cf. Georg. 2.117 hebenum, glossed by T. Cooper: ‘A tree whereof the wode is blacke as jette within, and beareth nor leaves nor fruite’ (1565, s.v. ‘Hebenus’). OED cites Gower, Conf. 2. 103, ‘Of hebenus that slepy tre’.
52.3 Hellebore: Used as a purgative.
52.4 Coloquintida: Cf. 2 Kings 4:38-41: Elisha shreds wild gourds into ‘the pot of pottage’ during a famine, but the men who eat from it cry out that ‘death is in the pot’. The Geneva gloss identifies the gourds as ‘colloquintida . . . moste vehement and dangerous in purging’.
52.4 Tetra: Hunt 1883 identifies this as ‘the tetrum solanum, or deadly nightshade’ (85).
52.5 Samnitis: Not known, but Upton 1758 guesses (because the ancient Samnites dwelt next to the Sabines on the Italian peninsula) that it refers to the savin, used because of its poisonous properties as an anthelminthic and abortifacient.
52.6–52.9 52.6-9 The friend who attends on Socrates at his death is Crito; Critias was an enemy. Commentators have proposed Xenophon, Hellenica 2.3.56, and Cicero, Tusculan Disputations 1.40, as sources for an error here.
52.8 last Philosophy: Philosophy of ‘last things’, i.e. the soul’s immortality (which would explain ‘quaffing glad’); philosophy delivered at the point of death.
53.1 Gardin of Proserpina: Cf. Od 10.509-40, where Circe describes the garden Odysseus will pass through on his way to Hades, and st. 52n.
53.5 entreat: Cf. Romeo and Juliet 4.1.40: ‘My lord, we must entreat the time alone’.
54.1

golden apples: Mentioned by Claudian, De Raptu: est etiam lucis arbor praevives opacis / fulgentes viridi ramos curvata metallo (‘There is, moreover, a precious tree in the leafy groves whose curving branches gleam with living ore’; 2.290-91).

Typology would associate Proserpine’s golden apples with the fruit taken by Eve in Gen 2. Spenser may also allude to the golden bough in Virgil: latet arbore opaca / aureus et foliis et lento vimine ramus, / Iuonini infernae dictus sacer (‘There lurks in a shady tree a bough, golden in leaf and pliant stem, held consecrate to nether Juno’; Aen 6.136-38).

54.5–54.6 54.5-6 Hercules’ eleventh labor, to fetch the golden apples of the Hesperides (‘great Atlas daughters’) is discussed by Conti, Myth 622. The labors of Hercules were typologically associated by many Renaissance writers with Christ’s victory over evil.
54.8–54.9 54.8-9 The story of Hippomemes (‘th’Eubæan young man’) racing for the hand of Atalanta is told by Ovid (Met 10.560-680) and mentioned by Conti, Myth 624-25. Spenser links the apples of Hercules and Atalanta in Am 77, a dream vision of his beloved’s breast that associates the apples of the Hesperides with those of Song Sol 2.5 (‘comfort me with apples: for I am sicke of love’) and distinguishes them from the fruit in Gen (‘yet voyd of sinfull vice’). Cf. the description in the same sonnet of how Cupid transplanted these apples from ‘paradice’ into his own garden. Cf. also Ronsard, Amours 1.145.
55.1–55.3 55.1-3 Ovid tells how Acontius used an apple to trick Cydippe into marrying him (Her 20).
55.4–55.9 55.4-9 References to the apple of discord as the origin of the Trojan War are found in various classical sources; Conti Myth 555 quotes from Lucian, Ovid, Strabo, and Euripides in his summary of the story. (Spenser’s substitution of Ate for the figure of Eris in Greek myth may proceed by way of Conti’s Discordia).
55.6 Idæan: From Mount Ida, the setting for the Judgement of Paris. The apple thrown ‘emongest the Gods’ at the wedding of Thetis and Peleus, inscribed ‘for the fairest’, was claimed by Hera, Athena, and Venus.
56.8 Cocytus: Gk Κωκυτoς Kōkytos wailing; one of the rivers in the classical underworld.
59.2 ment: The ambiguity raises the question whether Tantalus controls his own meaning— whether he appears as agent or as emblem.
59.5–59.9 59.5-9 Details of the scene are drawn from Homer (Od 11.582-92), although the fruits after which Tantalus reaches in Homer (pears, pomegranates, apples, figs, olives) would presumably be edible, unlike the ‘golden apples’ in Spenser, which nudge Tantalus in the direction of Midas. Tantalus appears in many classical and medieval texts, often as a symbol of greed: cf. Pindar, Olympia 1; Horace, Satires 1.1; Ovid, Ars Am 2.601-6; Dante, Inf 8.31-39; Boccaccio, Genealogia 1.14; Conti Myth 531-535; Alciati, Embemata 85.
59.6 59.6 Tantalus sought to test the omniscience of the Gods by serving his own son Pelops to them at a banquet. Pelops was restored to life, Tantalus consigned to hell.
59.9 giue to eat: Echoing Mark 6:37, ‘Give ye them to eat’.
60.1 St. 60 See 59.2n above; in this stanza one ambiguity is resolved—Tantalus is told to ‘be’ an emblem—while another ambiguity opens up. In 1590 Guyon instructs Tantalus to be an emblem of ‘mind more temperate’, whereas in 1596 and 1609 the instruction reads ‘Ensample be of mind intemperate’. Either version can make sense: Tantalus may be an emblem of intemperance punished, but if he does ‘abide the fortune’ of his ‘present fate’, he may become an example of ‘mind more temperate’.
60.6–60.9 60.6-9 Cf. Rev 16:9, ‘And men boyled in great heat, and blasphemed the Name of God, which hathe power over these plagues, and they repented not, to give him glorie’. The Geneva gloss identifies the ‘great heat’ of this passage as ‘Signifying famine, drought and hote diseases which procede thereof’.
61.4–61.5 61.4-5 Cf. Isa 1.15: ‘And when you shal stretch out your hands, I wil hide mine eyes from you: and thogh ye make manie prayers, I wil not heare: for your hands are ful of blood’.
61.6–61.9 61.6-9 Pilate’s failed effort to wash his hands of guilt echoes Guyon’s failed attempt to wash the hands of Ruddymane (ii.3).
62.3–62.9 62.3-9 Based on Matt 27: 22-26.
62.5–62.7 62.5-7 Echoing Acts 3:14-15.
62.8–62.9 62.8-9 Cf. Ps 26.6, ‘I wil wash mine hands in innocencie’, as well as the Geneva gloss to Isa 1:16: ‘By this outward washig [sic], he meaneth the spiritual’.
63.7–63.9 63.7-9 Cf. the stratagem used by Pluto to ensnare Theseus and Pirithous when they journey to Hades to kidnap Persephone: ‘on the pretence that they were about to partake of good cheer Hades bade them first be seated on the Chair of Forgetfulness, to which they grew and were held fast by coils of serpents’ (Apollodorus, Epitome 1.24). Cf. I.v.35.8n and Aen 6.617-18: sedet aeternumque sedebit / infelix Theseus (‘hapless Theseus sits and evermore shall sit’). For a modern retelling that shows the influence of Spenser’s passage, see Lewis, The Silver Chair. Some commentators suspect a reminiscence of the ‘forbidden seat’ of the Eleusinian mysteries, as described (for example) by Clement of Alexandria in ‘Exhortation to the Heathen’: ‘For Demeter, wandering in quest of her daughter Core [Proserpine], broke down with fatigue near Eleusis, a place in Attica, and sat down on a well overwhelmed with grief. This is even now prohibited to those who are initiated, lest they should appear to mimic the weeping goddess’ (32).
64.2 frayle intemperaunce: Transferred epithet: intemperance is itself the frailty.
64.9 beguile the Guyler: Cf. Piers Plowman 18.159-60: ‘the old law granteth, / That beguilers be beguiled’.
65.6 three dayes of men: Cf. Matt 12:40: ‘For as Jonas was thre dayes, and thre nighs in the whales bellie: so shal the Sonne of man be thre dayes and thre nights in the heart of the earth’. Brooks-Davies 1977 reports that three days ‘was generally agreed by commentators to be the “permitted time” granted to Aeneas’ in the underworld (157; Aen 6.537).
66.2–66.3 66.2-3 Upton 1758 cites Plutarch’s de genio Socratis as the source for ‘two nights and one day’ being ‘allowed for surveying, according to the sacred mysteries, the infernal regions’ (490; 590A in Plutarch’s text describes the ritual time allowed for underworld exploration).
66.5–66.6 66.5-6 Cf. Marlowe, Tamburlaine: ‘when this fraile and transitory flesh / Hath suckt the measure of that vitall aire’ (II.v.43-44).
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Introduction

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Textual Changes

The vagaries of early modern printing often required that lines or words be broken. Toggling Modern Lineation on will reunite divided words and set errant words in their lines.

Off: That a large share it hewd out of the rest, (blest.And glauncing downe his shield, from blame him fairely (FQ I.ii.18.8-9)On: That a large share it hewd out of the rest,And glauncing downe his shield, from blame him fairely blest.

Toggling Expansions on will undo certain early modern abbreviations.

Off: Sweet slõbring deaw, the which to sleep them biddes:(FQ I.i.36.4)On: Sweet slombring deaw, the which to sleep them biddes:

Toggling Modern Characters on will convert u, v, i, y, and vv to v, u, j, i, and w. (N.B. the editors have silently replaced ſ with s, expanded most ligatures, and adjusted spacing according contemporary norms.)

Off: And all the world in their subiection held,Till that infernall feend with foule vprore(FQ I.i.5.6-7)On: And all the world in their subjection held,Till that infernall feend with foule uprore

Toggling Lexical Modernizations on will conform certain words to contemporary orthographic standards.

Off: But wander too and fro in waies vnknowne(FQ I.i.10.5)On: But wander to and fro in waies vnknowne.

Toggling Emendations on will correct obvious errors in the edition on which we base our text and modernize its most unfamiliar features.

Most lothsom, filthie, foule, and full of vile disdaine(FQ I.i.14.9)14.9. Most lothsom] this edn.;Mostlothsom 1590

(The text of 1590 reads Mostlothsom, while the editors’ emendation reads Most lothsom.)

Apparatus

Toggling Collation Notes on will highlight words that differ among printings.

And shall thee well rewarde to shew the place,(FQ I.i.31.5)5. thee] 1590; you 15961609

(The text of 1590 reads thee, while the texts of 1596 and 1609 read you.)

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To my long approoved and singular good frende, Master G.H.(Letters I.1)1. long aprooved: tried and true,found trustworthy over along period
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