From the distinguished literary scholar Gordon Teskey comes an essay collection that restores Spenser to his rightful prominence in Renaissance studies, opening up the epic of The Faerie Queene as a grand, improvisatory project on human nature, and arguing—controversially—that it is Spenser, not Milton, who is the more important and relevant poet for the modern world.

There is more adventure in The Faerie Queene than in any other major English poem. But the epic of Arthurian knights, ladies, and dragons in Faerie Land, beloved by C. S. Lewis, is often regarded as quaint and obscure, and few critics have analyzed the poem as an experiment in open thinking. In this remarkable collection, the renowned literary scholar Gordon Teskey examines the masterwork with care and imagination, explaining the theory of allegory—now and in Edmund Spenser’s Elizabethan age—and illuminating the poem’s improvisatory moments as it embarks upon fairy tale, myth, and enchantment.

Milton, often considered the greatest English poet after Shakespeare, called Spenser his “original.” But Teskey argues that while Milton’s rigid ideology in Paradise Lost has failed the test of time, Spenser’s allegory invites engagement on contemporary terms ranging from power, gender, violence, and virtue ethics, to mobility, the posthuman, and the future of the planet. The Faerie Queene was unfinished when Spenser died in his forties. It is the brilliant work of a poet of youthful energy and philosophical vision who opens up new questions instead of answering old ones. The epic’s grand finale, “The Mutabilitie Cantos,” delivers a vision of human life as dizzyingly turbulent and constantly changing, leaving a future open to everything.

Edmund Spenser's art is intricate, intellectual, fanciful, and, finally, magnificent. Spenser is enshrined as one of the great English writers, and Book One of The Faerie Queene is regularly taught in colleges, not only in advanced courses but also in introductory surveys. Many teachers as well as students, however, find the poem baffling and know of no way to approach it except as an allegory whose several levels of meaning must be deciphered. Mark Rose shows that it is possible to read the poem as poetry—savoring the language, tracing Spenser's vision—without prior expertise in religion and philosophy, Renaissance iconography and mythology, or Tudor history. He offers a close reading of Book One, following the poem as it develops canto by canto.

Rather than expound the meaning, he attempts to draw the meaning out of the text while helping the reader respond freshly to the emotion, humor, grace, and humanity of the poem and conveying a sense of its richness and subtlety. Specialists will find many new insights in Spenser's Art, though the book is not addressed primarily to them; teachers who are not experts on Spenser will find it especially rewarding.

In 1967 the world of Milton studies was divided into two armed camps: one proclaiming (in the tradition of Blake and Shelley) that Milton was of the devil's party with or without knowing it, the other proclaiming (in the tradition of Addison and C. S. Lewis) that the poet's sympathies are obviously with God and the angels loyal to him.

The achievement of Stanley Fish's Surprised by Sin was to reconcile the two camps by subsuming their claims in a single overarching thesis: Paradise Lost is a poem about how its readers came to be the way they are--that is, fallen--and the poem's lesson is proven on a reader's impulse every time he or she finds a devilish action attractive or a godly action dismaying.

Fish's argument reshaped the face of Milton studies; thirty years later the issues raised in Surprised by Sin continue to set the agenda and drive debate.