APPENDIX, 2 253

then by the pride of life. The description of this house of Pride is one of the most elaborate and noble pieces in the poem; and here we begin to get at the proposed system of Virtues and Vices. For Pride, as Queen, has six other vices yoked in her chariot; namely, first, Idleness, then Gluttony, Lust, Avarice, Envy, and Anger, all driven on by “Sathan, with a smarting whip in hand.” From these lower vices and their company, Godly Fear, though lodging in the house of Pride, holds aloof; but he is challenged, and has a hard battle to fight with Sans Joy, the brother of Sans Foy: showing, that though he has conquered Infidelity, and does not give himself up to the allurements of Pride, he is yet exposed, so long as he dwells in her house, to distress of mind and loss of his accustomed rejoicing before God. He, however, having partly conquered Despondency, or Sans Joy, Falsehood goes down to Hades, in order to obtain drugs to maintain the power or life of Despondency; but, meantime, the Knight leaves the house of Pride: Falsehood pursues and overtakes him, and finds him by a fountain side, of which the waters are

“Dull and slow,

And all that drinke thereof do faint and feeble grow.”

Of which the meaning is, that Godly Fear, after passing through the house of Pride, is exposed to drowsiness and feebleness of watch; as, after Peter’s boast, came Peter’s sleeping, from weakness of the flesh, and then, last of all, Peter’s fall. And so it follows, for the Redcrosse Knight, being overcome with faintness by drinking of the fountain, is thereupon attacked by the giant Orgoglio, overcome, and thrown by him into a dungeon. This Orgoglio is Orgueil, or Carnal Pride; not the pride of life, spiritual and subtle, but the common and vulgar pride in the power of this world: and his throwing the Redcrosse Knight into a dungeon is a type of the captivity of true religion under the temporal power of corrupt churches, more especially of the Church of Rome; and of its gradually wasting away in unknown places, while Carnal Pride has the pre-eminence over all things. That Spenser means especially the pride of the Papacy, is shown by the 16th stanza of the book; for there the giant Orgoglio is said to have taken Duessa, or Falsehood, for his “deare,” and to have set upon her head a triple crown, and endowed her with royal majesty, and made her to ride upon a seven-headed beast.

In the meantime, the dwarf, the attendant of the Redcrosse Knight, takes his arms, and finding Una, tells her of the captivity of her lord. Una, in the midst of her mourning, meets Prince Arthur, in whom, as Spenser himself tells us, is set forth generally Magnificence; but who, as is shown by the choice of the hero’s name, is more especially the magnificence, or literally, “great doing,” of the kingdom of England. This power of England, going forth with Truth, attacks Orgoglio, or the Pride of Papacy, slays him; strips Duessa, or Falsehood, naked; and liberates the Redcrosse Knight. The magnificent and well-known description of Despair¹ follows, by whom the Redcrosse Knight is hard bested, on account of his past errors and captivity, and is only saved by Truth, who, perceiving him to be still feeble, brings him to the house of Cślia, called, in the argument of the canto, Holiness, but properly, Heavenly Grace, the mother of the Virtues. Her “three daughters, well upbrought,” are Faith, Hope, and Charity. Her porter is Humility;

¹ [See Vol. X. p. 391.]

[Version 0.04: March 2008]