The four-hundred-year story of readers' struggles with a famously unreadable poem—and what they reveal about the history of reading and the future of literary studies "I am now in the country, and reading in Spencer's fairy-queen. Pray what is the matter with me?" The plaint of an anonymous reader in 1712 sounds with endearing frankness a note of consternation that resonates throughout The Faerie Queene's reception history, from its first known reader, Spenser's friend Gabriel Harvey, who urged him to write anything else instead, to Virginia Woolf, who insisted that if one wants to like the poem, "the first essential is, of course, not to read" it. For more than four centuries critics have sought to counter this strain of readerly resistance, but rather than trying to remedy the frustrations and failures of Spenser's readers, Catherine Nicholson cherishes them as a sensitive barometer of shifts in the culture of reading itself. Indeed, tracking the poem's mixed fortunes in the hands of its bored, baffled, outraged, intoxicated, obsessive, and exhausted readers turns out to be an excellent way of rethinking the past and future prospects of literary study. By examining the responses of readers from Queen Elizabeth and the keepers of Renaissance commonplace books to nineteenth-century undergraduates, Victorian children, and modern scholars, this book offers a compelling new interpretation of the poem and an important new perspective on what it means to read, or not to read, a work of literature.

The Faerie Queene is Edmund Spenser’s magnum opus, composed for Queen Elizabeth I. The epic poem is incomplete, as only six of the intended twelve books were published before his death. Despite that, it stands as one of the longest poems in the English language. During its composition, Spenser invented a new type of verse form: the Spenserian stanza. The form consists of eight lines in iambic pentameter followed by a line in iambic hexameter, with the rhyme scheme ababbcbcc. He purposely included archaic language and spelling to make the work feel comparable to the Arthurian myths written during the Middle Ages. Spenser used Aristotle’s list of virtues as the foundation for his work. Each of the six books follows a different knight who symbolize a unique virtue: the Knight of the Redcross for Holiness, Guyon for Temperance, Britomartis for Chastity, Cambell and Telamond for Friendship, Artegall for Justice, and Calidore for Courtesy. Fragments of an unfinished seventh book—the “Cantos of Mutability”—would have centered on the virtue of Constancy. In a letter to Sir Walter Raleigh, Spenser reveals that King Arthur represents the virtue of Magnificence, “the perfection of all the rest.” The first book opens with the Redcross Knight on a quest ordered by Queen Gloriana to defeat a horrible dragon. Traveling with him is Lady Una and her dwarf servant, who are leading the knight to the land where the dragon dwells. A terrible storm forces the travelers to shelter in the nearest cave—and a monster’s den. This book is part of the Standard Ebooks project, which produces free public domain ebooks.

The Faerie Queene is a scholarly masterpiece that has influenced, inspired, and challenged generations of writers, readers and scholars since its completion in 1596. Hamilton's edition is itself, a masterpiece of scholarship and close reading. It is now the standard edition for all readers of Spenser. The entire work is revised, and the text of The Faerie Queene itself has been freshly edited, the first such edition since the 1930s. This volume also contains additional original material, including a letter to Raleigh, commendatory verses and dedicatory sonnets, chronology of Spenser's life and works and provides a compilation of list of characters and their appearances in The Faerie Queene.

Despite all of his acknowledged greatness, almost no one reads Edmund Spenser (1552-99) anymore. Roy Maynard takes the first book of the 'Faerie Queene, ' exploring the concept of Holiness with the character of the Redcross Knight, and makes Spenser accessible again. He does this not by dumbing it down, but by deftly modernizing the spelling, explaining the obscurities in clever asides, and cuing the reader towards the right response. In today's cultural, aesthetic, and educational wars, Spenser is a mighty ally for twenty-first century Christians. Maynard proves himself a worthy mediator between Spenser's time and ours. (Gene Edward Veith)