The Allegory of the Ladder of Virtues in The Faerie Queene’s House of Holiness
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This study is an attempt to explore the thematic, structural relationship between the allegory of the Ladder of Virtues and the House of Holiness in Canto 10, Book 1, The Faerie Queene. Spenser turns to the allegory to elaborate the spiritual ascent of the Red Cross Knight. This allegory is based on theological works especially by Thomas Aquinas and Bonaventure. Both of the theologians explore the soul’s spiritual ascent to heavenly wisdom. Aquinas divides virtues into two main categories, that is, cardinal or principal ones (prudence, justice, fortitude, temperance), and theological ones (faith, hope and charity). Bonaventure classifies the soul’s journey into the three ways, the purgative, the illuminative, and the perfective. In each way, contemplation performs a pivotal function. Spenser does not adhere to the traditional allegory but he adapts it to his own purposes. In the House of Holiness, the Red Cross Knight starts from Humilta and he converses with Fidelia, Speranza, and Charissa. He finally sees the mount of God with the assistance of Contemplation. The allegory of the Ladder of Virtues confers coherence and unity on the House of Holiness. In this way, Spenser owes narrative framework and thematic elaboration to the iconography and theology of the Middle Ages. The House of Holiness masterfully presents religious experience verbally and pictorially.
Abstract
This study is an attempt to explore the thematic, structural relationship between the allegory of the Ladder of Virtues and the House of Holiness in Canto 10, Book 1, The Faerie Queene. Spenser turns to the allegory to elaborate the spiritual ascent of the Red Cross Knight. This allegory is based on theological works especially by Thomas Aquinas and Bonaventure. Both of the theologians explore the soul’s spiritual ascent to heavenly wisdom. Aquinas divides virtues into two main categories, that is, cardinal or principal ones (prudence, justice, fortitude, temperance), and theological ones (faith, hope and charity). Bonaventure classifies the soul’s journey into the three ways, the purgative, the illuminative, and the perfective. In each way, contemplation performs a pivotal function. Spenser does not adhere to the traditional allegory but he adapts it to his own purposes. In the House of Holiness, the Red Cross Knight starts from Humilta and he converses with Fidelia, Speranza, and Charissa. He finally sees the mount of God with the assistance of Contemplation. The allegory of the Ladder of Virtues confers coherence and unity on the House of Holiness. In this way, Spenser owes narrative framework and thematic elaboration to the iconography and theology of the Middle Ages. The House of Holiness masterfully presents religious experience verbally and pictorially.
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