LIGHT-FOOT NAIADES, the fresh water nymphs,
companions
of the fauns
and satyrs.
and satyrs.
Spenser - Faerie Queene - 1
135, is probably a fictitious creation of the
author's.
146. DEAREST CYPARISSE, a youth of Cea, who accidentally killed his
favorite stag and dying of grief was changed into a cypress. He was beloved
by Apollo and Sylvanus.
148. NOT FAIRE TO THIS, i. e. compared to this.
152. N'OULD AFTER JOY, would not afterwards be cheerful.
153. SELFE-WILD ANNOY, self-willed distress.
154. FAIRE HAMADRYADES, the nymphs who dwelt in the forest trees and died
with them.
156.
LIGHT-FOOT NAIADES, the fresh water nymphs, companions of the fauns
and satyrs.
161. THEIR WOODY KIND, the wood-born creatures of their own kind, e. g.
nymphs or satyrs.
163. Una was "luckelesse" in having lost her knights, but "lucky" in the
friendship of the Satyrs. Note the Euphuistic phrasing.
169. IDOLATRYES. The allegory has reference to the idolatrous practices of
the ignorant primitive Christians, such as the worship of images of the
Saints, the pageant of the wooden ass during Lent (see _Matthew_, xxi, and
Brand's _Popular Antiquities_, i, 124), and the Feast of the Ass (see
_Matthew_, ii, 14).
172. A NOBLE WARLIKE KNIGHT, Sir Satyrane, in whom are united rude untaught
chivalry and woodland savagery. He represents natural heroism and
instinctive love of truth.
173. BY JUST OCCASION, just at the right moment.
author's.
146. DEAREST CYPARISSE, a youth of Cea, who accidentally killed his
favorite stag and dying of grief was changed into a cypress. He was beloved
by Apollo and Sylvanus.
148. NOT FAIRE TO THIS, i. e. compared to this.
152. N'OULD AFTER JOY, would not afterwards be cheerful.
153. SELFE-WILD ANNOY, self-willed distress.
154. FAIRE HAMADRYADES, the nymphs who dwelt in the forest trees and died
with them.
156.
LIGHT-FOOT NAIADES, the fresh water nymphs, companions of the fauns
and satyrs.
161. THEIR WOODY KIND, the wood-born creatures of their own kind, e. g.
nymphs or satyrs.
163. Una was "luckelesse" in having lost her knights, but "lucky" in the
friendship of the Satyrs. Note the Euphuistic phrasing.
169. IDOLATRYES. The allegory has reference to the idolatrous practices of
the ignorant primitive Christians, such as the worship of images of the
Saints, the pageant of the wooden ass during Lent (see _Matthew_, xxi, and
Brand's _Popular Antiquities_, i, 124), and the Feast of the Ass (see
_Matthew_, ii, 14).
172. A NOBLE WARLIKE KNIGHT, Sir Satyrane, in whom are united rude untaught
chivalry and woodland savagery. He represents natural heroism and
instinctive love of truth.
173. BY JUST OCCASION, just at the right moment.
