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LIII

And in his first encounter, gaping wide,[*]
He thought attonce him to have swallowd quight, 470
And rusht upon him with outragious pride;
Who him r’encountring fierce, as hauke in flight
Perforce rebutted backe. The weapon bright
Taking advantage of his open jaw,
Ran through his mouth with so importune might, 475
That deepe emperst his darksome hollow maw,
And back retyrd,[*] his life blood forth with all did draw.

LIV

So downe he fell, and forth his life did breath,
That vanisht into smoke and cloudes swift;
So downe he fell, that th’ earth him underneath 480
Did grone, as feeble so great load to lift;
So downe he fell, as an huge rockie clift,
Whose false foundation waves have washt away,
With dreadfull poyse is from the mayneland rift,
And rolling downe, great Neptune doth dismay; 485
So downe he fell, and like an heaped mountaine lay.

LV

The knight himselfe even trembled at his fall,
So huge and horrible a masse it seem’d,
And his deare Ladie, that beheld it all,
Durst not approch for dread, which she misdeem’d;[*] 490
But yet at last, whenas the direfull feend
She saw not stirre, off-shaking vaine affright,
She nigher drew, and saw that joyous end:
Then God she praysd, and thankt her faithfull knight,
That had atchieved so great a conquest by his might. 495

NOTES: CANTO XI

I. The Plot: The Redcross Knight reaches the Brazen Tower in which Una’s parents, the King and Queen of Eden, are besieged by the Dragon. The monster is described. The first day’s fight is described, in which the Knight is borne through the air in the Dragon’s claws, wounds him under the wing with his lance, but is scorched by the flames from the monster’s mouth. The Knight is healed by a bath in the Well of Life. On the second day the Knight gives the Dragon several sword-wounds, but is stung by the monster’s tail and forced to retreat by the flames. That night he is refreshed and healed by the balm from the Tree of Life. On the third day he slays the Dragon by a thrust into his vitals.

II. The Allegory: 1. Mankind has been deprived of Eden by Sin or Satan (Dragon). The Christian overcomes the devil by means of the whole armor of God (shield of faith, helmet of salvation, sword of the Spirit, etc.). The soul is strengthened by the ordinances of religion: baptism, regeneration, etc.

2. There is a hint of the long and desperate struggle between Reformed England (St. George) and the Church of Rome, in which the power of the Pope and the King of Spain was broken in England, the Netherlands, and other parts of Europe. Some may see a remoter allusion to the delivery of Ireland from the same tyranny.

13. BE AT YOUR KEEPING WELL, be well on your guard.

iii. This stanza is not found in the edition of 1590.

30. AND SEEMD UNEATH, etc., and seemed to shake the steadfast ground (so that it became) unstable. Church and Nares take uneath to mean “beneath” or “underneath”; Kitchin conjectures “almost.”

31. THAT DREADFUL DRAGON, symbolical of Satan. Spenser here imitates the combat between St. George and the Dragon in the Seven Champions of Christendom, i.

32. This description of the dragon watching the tower from the sunny hillside is justly admired for its picturesqueness, power, and suggestiveness. The language is extremely simple, but the effect is awe-inspiring. It has been compared with Turner’s great painting of the Dragon of the Hesperides.