Editorial note
The aim of the elemental edition to make the poems accessible to the largest variety of readers, which involves modernizing spelling and punctuation as well as adding basic glosses. Spelling and punctuation reflect current standard American usage; punctuation highlights syntax which might otherwise be obscure. Outmoded but still familiar word forms (“thou,” “‘tis,” “hold’st”) are not modernized, and we do not modernize grammar when the sense remains legible. After a brief headnote aimed at offering a “way in” to the poem’s unique qualities and connections with other verse by Pulter or her contemporaries, the edition features a minimum of notes and interpretative framing to allow more immediate engagement with the poem. Glosses clarify synonyms or showcase various possible meanings in Pulter’s time. Other notes identify named people and places or clarify obscure material. We rely (without citation) primarily on the Oxford English Dictionary (OED), the Oxford Reference database, and the King James Version (KJV) of the Bible. When we rely on Alice Eardley’s edition of Pulter’s work, we cite her text generally (“Eardley”); other sources are cited in full. The result is an edition we consider a springboard for further work on Pulter’s poetry. See full conventions for this edition here.
Headnote
How might our foes serve as the means by which God ensures unexpected redemption? This emblem raises this quandary by telling a fable in which a Russian peasant, climbing a tree, becomes stuck inside the honey within a beehive, with no hope of escape. A bear, who ordinarily would be a threat to the man, becomes his unlikely means of salvation. Framing the story as an encouragement about not losing hope when in distress, Pulter offers a poem about the mysterious means by which God might offer redemption: a seeming enemy (here notably a fierce female) may turn out to be a miraculous source of liberation.Line number 1
Gloss note
peasant, country dwellerLine number 3
Gloss note
dailyLine number 3
Critical note
daily saint, as prescribed by the Russian Orthodox Church calendarLine number 6
Critical note
head of the Russian Orthodox Church; also used more generally of male chiefs of churches and of masculine powers still more generallyLine number 6
Gloss note
nearLine number 7
Gloss note
patron saint of Russia; special intercessor on behalf of the departedLine number 8
Critical note
missing in the manuscriptLine number 11
Gloss note
pull awayLine number 12
Critical note
honey was used to embalm corpses in ancient timesLine number 13
Critical note
multiple corrections suggest that this was written “roving” and then “roaring” before a hand different than the scribe corrected to “roaming”Line number 14
Gloss note
in hisLine number 23
Gloss note
abscessLine number 24
Critical note
Phalereus sought to kill himself so as to end the suffering caused by an abscess, only to have his knife rupture the cyst and ironically save him; see Philemon Holland, trans. Pliny, The Natural History of the World (London, 1634), 182.Line number 28
Gloss note
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