Complete Works of Edmund Spenser

by Edmund Spenser

  There is, indeed, a ‘Maister Spenser’ mentioned in a letter written by James VI. of Scotland from St. Andrews in 1583 to Queen Elizabeth: ‘I have staied Maister Spenser upon the letter quhilk is written with my auin hand quhilk sall be readie within tua daies.’ It may be presumed that this gentleman is the same with him of whose postal services mention is found, as we have seen, in 1569. At any rate there is nothing whatever to justify his identification with the poet. On the other hand, there are several circumstances which seem to indicate that Spenser was in Ireland continuously from the year of his going there with Lord Grey to the year of his visiting England with Raleigh in 1589, when he presented to her Majesty and published the first three books of the Faerie Queene. Whatever certain glimpses we can catch of Spenser during these ten years, he is in Ireland.

  We have seen that he was holding one clerkship or another in Ireland during all this time. In the next place, we find him mentioned as forming one of a company described as gathered together at a cottage near Dublin in a work by his friend Lodovick Bryskett, written, as may be inferred with considerable certainty, some time in or about the year 1582, though not published till 1606. This work, entitled A Discourse of Civill Life; containing the Ethike part of Morall Philosophie, ‘written to the right honorable Arthur, late Lord Grey of Wilton’written before his recall in 1582 describes in the introduction a party met together at the author’s cottage near Dublin, consisting of ‘Dr. Long, Primate of Ardmagh; Sir Robert Dillon, knight; M. Dormer, the Queene’s sollicitor; Capt. Christopher Carleil; Capt. Thomas Norreis; Capt. Warham St. Leger; Capt. Nicholas Dawtrey; and M. Edmond Spenser, late your lordship’s secretary; and Th. Smith, apothecary.’ In the course of conversation Bryskett envies ‘the happinesse of the Italians who have in their mother-tongue late writers that have with a singular easie method taught all that which Plato or Aristotle have confusedly or obscurely left written.’ The ‘late writers’ who have performed this highly remarkable service of clarifying and making intelligible Plato and Aristotleperhaps the ‘confusion’ and ‘obscurity’ Bryskett speaks of mean merely the difficulties of a foreign language for one imperfectly acquainted with itare Alexander Piccolomini, Gio. Baptista Giraldi, and Guazzo, ‘all three having written upon the Ethick part of Morall Philosopie [sic] both exactly and perspicuously.’ Bryskett then earnestly wishesand here perhaps, in spite of those queer words about Plato and Aristotle, we may sympathise with himthat some of our countrymen would promote by English treatises the study of Moral Philosophy in English.

  ‘In the meane while I must struggle with those

  bookes which I vnderstand and content myselfe to

  plod upon them, in hope that God (who knoweth the

  sincerenesse of my desire) will be pleased to open

  my vnderstanding, so as I may reape that profit of

  my reading, which I trauell for. Yet is there a

  gentleman in this company, whom I have had often a

  purpose to intreate, that as his leisure might serue

  him, he would vouchsafe to spend some time with me

  to instruct me in some hard points which I cannot of

  myselfe understand; knowing him to be not onely

  perfect in the Greek tongue, but also very well read

  in Philosophie, both morall and naturall.

  Neuertheless such is my bashfulnes, as I neuer yet

  durst open my mouth to disclose this my desire unto

  him, though I have not wanted some hartning

  thereunto from himselfe. For of loue and kindnes to

  me, he encouraged me long sithens to follow the

  reading of the Greeke tongue, and offered me his

  helpe to make me vnderstand it. But now that so

  good an oportunitie is offered vnto me, to satisfie

  in some sort my desire; I thinke I should commit a

  great fault, not to myselfe alone, but to all this

  company, if I should not enter my request thus

  farre, as to moue him to spend this time which we

  have now destined to familiar discourse and

  conuersation, in declaring unto us the great

  benefits which men obtaine by knowledge of Morall

  Philosophie, and in making us to know what the same

  is, what be the parts thereof, whereby vertues are

  to be distinguished from vices; and finally that he

  will be pleased to run ouer in such order as he

  shall thinke good, such and so many principles and

  rules thereof, as shall serue not only for my better

  instruction, but also for the contentment and

  satisfaction of you al. For I nothing doubt, but

  that euery one of you will be glad to heare so

  profitable a discourse and thinke the time very wel

  spent wherin so excellent a knowledge shal be

  reuealed unto you, from which euery one may be

  assured to gather some fruit as wel as myselfe.

  Therefore (said I) turning myselfe to M. Spenser,

  It is you, sir, to whom it pertaineth to shew

  yourselfe courteous now unto us all and to make vs

  all beholding unto you for the pleasure and profit

  which we shall gather from your speeches, if you

  shall vouchsafe to open unto vs the goodly cabinet,

  in which this excellent treasure of vertues lieth

  locked up from the vulgar sort. And thereof in the

  behalfe of all as for myselfe, I do most earnestly

  intreate you not to say vs nay. Vnto which wordes

  of mine euery man applauding most with like words of

  request and the rest with gesture and countenances

  expressing as much, M. Spenser answered in this

  maner: Though it may seeme hard for me, to refuse

  the request made by you all, whom euery one alone, I

  should for many respects be willing to gratifie; yet

  as the case standeth, I doubt not but with the

  consent of the most part of you, I shall be excused

  at this time of this taske which would be laid vpon

  me, for sure I am, that it is not vnknowne unto you,

  that I haue already vndertaken a work tending to the

  same effect, which is in heroical verse under the

  title of a Faerie Queene to represent all the

  moral vertues, assigning to every vertue a Knight to

  be the patron and defender of the same, in whose

  actions and feates of arms and chiualry the

  operations of that vertue, whereof he is the

  protector, are to be expressed, and the vices and

  unruly appetites that oppose themselves against the

  same, to be beaten down and overcome. Which work,

  as I haue already well entred into, if God shall

  please to spare me life that I may finish it

  according to my mind, your wish (M. Bryskett) will

  be in some sort accomplished, though perhaps not so

  effectually as you could desire. And the may very

  well serue for my excuse, if at this time I craue to

  be forborne in this your request, since any

  discourse, that I might make thus on the sudden in

  such a subject would be but simple, and little to

  your satisfactions. For it would require good

  aduisement and premeditation for any man to

  vndertake the declaration of these points that you

  have proposed, containing in effect the Ethicke part

  of Morall Philosophie. Whereof since I haue taken

  in hand to discourse at large in my poeme before

  spoken, I hope the expectation of that work may

  serue to free me at this time from speaking in that

  matter, notwithstanding your motion and all your

  intreaties. But I will tell yo
u how I thinke by

  himselfe he may very well excuse my speech, and yet

  satisfie all you in this matter. I haue seene (as

  he knoweth) a translation made by himselfe out of

  the Italian tongue of a dialogue comprehending all

  the Ethick part of Moral Philosophy, written by one

  of those three he formerly mentioned, and that is by

  Giraldi under the title of a dialogue of ciuil

  life. If it please him to bring us forth that

  translation to be here read among vs, or otherwise

  to deliuer to us, as his memory may serue him, the

  contents of the same; he shal (I warrant you)

  satisfie you all at the ful, and himselfe wil haue

  no cause but to thinke the time well spent in

  reuiewing his labors, especially in the company of

  so many his friends, who may thereby reape much

  profit and the translation happily fare the better

  by some mending it may receiue in the perusing, as

  all writings else may do by the often examination of

  the same. Neither let it trouble him that I so

  turne ouer to him againe the taske he wold have put

  me to; for it falleth out fit for him to verifie the

  principall of all this Apologie, euen now made for

  himselfe; because thereby it will appeare that he

  hath not withdrawne himselfe from seruice of the

  state to live idle or wholly priuate to himselfe,

  but hath spent some time in doing that which may

  greatly benefit others and hath serued not a little

  to the bettering of his owne mind, and increasing of

  his knowledge, though he for modesty pretend much

  ignorance, and pleade want in wealth, much like some

  rich beggars, who either of custom, or for

  couetousnes, go to begge of others those things

  whereof they haue no want at home. With this answer

  of M. Spensers it seemed that all the company were

  wel satisfied, for after some few speeches whereby

  they had shewed an extreme longing after his worke

  of the Faerie Queene, whereof some parcels had

  been by some of them seene, they all began to presse

  me to produce my translation mentioned by M.

  Spenser that it might be perused among them; or

  else that I should (as near as I could) deliuer unto

  them the contents of the same, supposing that my

  memory would not much faile me in a thing so studied

  and advisedly set downe in writing as a translation

  must be.’

  Bryskett at length assents to Spenser’s proposal, and proceeds to read his translation of Giraldi, which is in some sort criticised as he reads, Spenser proposing one or two questions ‘arising principally,’ as Todd says, ‘from the discussion of the doctrines of Plato and Aristotle.’ This invaluable picture of a scene in Spenser’s Irish life shows manifestly in what high estimation his learning and genius were already held, and how, in spite of Harvey’s sinister criticisms, he had resumed his great work. It tells us too that he found in Ireland a warmly appreciative friend, if indeed he had not known Bryskett before their going to Ireland. Bryskett too, perhaps, was acquainted with Sir Philip Sidney; for two of the elegies written on that famous knight’s death and printed along with Astrophel in the elegiac collection made by Spenser were probably of Bryskett’s composition, viz., The Mourning Muse of Thestylis, where ‘Liffey’s tumbling stream’

  is mentioned, and the one entitled A Pastoral Eclogue, where Lycon offers to ‘second’ Colin’s lament for Phillisides.

  What is said of the Faerie Queene in the above quotation may be illustrated from the sonnet already quoted from, addressed to Lord Greyone of the sonnets that in our modern editions are prefixed to the great poem. It speaks of the great poem as

  Rude rymes, the which a rustick Muse did weave

  In savadge soyle, far from Parnasso mount.

  See also the sonnet addressed to the Right Honourable the Earl of Ormond and Ossory.

  A sonnet addressed to Harvey, is dated ‘Dublin this xviij of July, 1586.’ Again, in the course of the decad now under consideration, Spenser received a grant of land in Corkof 3,028 acres, out of the forefeited estates of the Earl of Desmond.

  All these circumstances put together make it probable, and more than probable, that Spenser remained in Ireland after Lord Grey’s recall. How thorough his familiarity with the country grew to be, appears from the work concerning it which he at last produced.

  The years 1586-7-8 were eventful both for England and for Spenser. In the first Sidney expired of wounds received at Zutphen; in the second, Mary Queen of Scots was executed; in the third, God blew and scattered the Armada, and also Leicester died. Spenser weeps over Sidneythere was never, perhaps, more weeping, poetical and other, over any death than over that of Sidneyin his Astrophel, the poem above mentioned. This poem is scarcely worthy of the sad occasion the flower of knighthood cut down ere its prime, not yet

  In flushing

  When blighting was nearest.

  Certainly it in no way expresses what Spenser undoubtedly felt when the woeful news came across the Channel to him in his Irish home. Probably his grief was ‘too deep for tears.’ It was probably one of those ‘huge cares’ which, in Seneca’s phrase, not ‘loquuntur,’ but ‘stupent.’ He would fain have been dumb and opened not his mouth; but the fashion of the time called upon him to speak. He was expected to bring his immortelle, so to say, and lay it on his hero’s tomb, though his limbs would scarcely support him, and his hand, quivering with the agony of his heart, could with difficulty either weave it or carry it. All the six years they had been parted, the image of that chivalrous form had never been forgotten. It had served for the one model of all that was highest and noblest in his eyes. It had represented for him all true knighthood. Nor all the years that he lived after Sidney’s death was it forgotten. It is often before him, as he writes his later poetry, and is greeted always with undying love and sorrow. Thus in the Ruines of Time, he breaks out in a sweet fervour of unextinguished affection:

  Most gentle spirite breathed from above,

  Out of the bosom of the Makers blis,

  In whom all bountie and all vertuous love

  Appeared in their native propertis

  And did enrich that noble breast of his

  With treasure passing all this worldes worth.

  Worthie of heaven itselfe, which brought it forth.

  His blessed spirite, full of power divine

  And influence of all celestiall grace,

  Loathing this sinfull earth and earthlie slime,

  Fled backe too soone unto his native place;

  Too soone for all that did his love embrace,

  Too soone for all this wretched world, whom he

  Robd of all right and true nobilitie.

  Yet ere this happie soule to heaven went

  Out of this fleshie gaole, he did devise

  Unto his heavenlie Maker to present

  His bodie as a spotles sacrifise,

  And chose, that guiltie hands of enemies

  Should powre forth th’ offring of his guiltles blood,

  So life exchanging for his countries good.

  O noble spirite, live there ever blessed,

  The world’s late wonder, and the heaven’s new ioy.

  Live ever there, and leave me here distressed

  With mortall cares and cumbrous worlds anoy;

  But where thou dost that happiness enioy,

  Bid me, O bid me quicklie come to thee,

  That happie there I maie thee alwaies see.

  Yet whilest the Fates affoord me vitell breath,

  I will it spend in speaking of thy praise,

  And sing to thee untill that timelie death

  By H
eaven’s doome doe ende my earthlie daies:

  Thereto doo thou my humble spirite raise,

  And into me that sacred breath inspire

  Which thou there breathest perfect and entire.

  It is not quite certain in what part of Ireland the poet was living when the news that Sidney was not reached him. Was he still residing at Dublin, or had he transferred his home to that southern region which is so intimately associated with his name? The sonnet to Harvey mentioned above shows that he was at Dublin in July of the year of his friend’s death. It has been said already that he did not resign his Chancery clerkship until 1588. We know that he was settled in Cork county, at Kilcolman castle, in 1589, because Raleigh visited him there that year. He may then have left Dublin in 1588 or 1589. According to Dr. Birch’s Life of Spenser, prefixed to the edition of the Faerie Queene in 1751, and the Biographia Britannica, the grant of land made him in Cork is dated June 27, 1586. But the grant, which is extant, is dated October 26, 1591. Yet certainly, as Dr. Grosart points out, in the ‘Articles’ for the ‘Undertakers,’ which received the royal assent on June 27, 1586, Spenser is set down for 3,028 acres; and that he was at Kilcolman before 1591 seems certain. As he resigned his clerkship in the Court of Chancery in 1588, and was then appointed, as we have seen, clerk of the Council of Munster, he probably went to live somewhere in the province of Munster that same year. He may have lived at Kilcolman before it and the surrounding grounds were secured to him; he may have entered upon possession on the strength of a promise of them, before the formal grant was issued. He has mentioned the scenery which environed his castle twice in his great poem; but it is worth noticing that both mentions occur, not in the books published, as we shall now very soon see, in 1590, but in the books published six years afterwards. In the famous passage already referred to in the eleventh canto of the fourth book, describing the nuptials of the Thames and the Medway, he recounts in stanzas xl.-xliv. the Irish rivers who were present at that great river-gathering, and amongst them

  Swift Awniduff which of the English man

  Is cal’de Blacke water, and the Liffar deep,

  Sad Trowis, that once his people ouerran,

  Strong Allo tombling from Slewlogher steep,

  And Mulla mine, whose waues I whilom taught to weep.

  The other mention occurs in the former of the two cantos Of Mutability. There the poet sings that the place appointed for the trial of the titles and best rights of both ‘heavenly powers’ and ‘earthly wights’ was