Troilus and Criseyde

            Geoffrey Chaucer’s Troilus and Criseyde is a perfect example of courtly love. In examining the development of courtly love, it is important to note that there is a great difference between courtly love and other earthly or ordinary love. C.S. Lewis defined the mystery of courtly love as humility, courtesy, adultery and the religion of love. The development of the story of Troilus and Criseyde and the conclusion of their love distinguishes it from earthly love and other types of love.

            From the very beginning of the poem, we see Troilus resisting courtly love by his very being and by his actions. We see Troilus as a proud noble who believes that he can never be affected by courtly love because he has never experienced it. He is proud and in the beginning makes sneers at lovers. It is only thus fitting that his proud character be humbled by Cupid. We see him humbled to the point of weakness where he succumbs to crying in his room when he learned that Criseyde has been trade.

            Then when he had come face to face with love he starts showing his obedience to Criseyde. This obedience is part of courtly love. It is said that the courtly love originated from the   court of the Countess Marie of Champagne where all the handsome young men serve the ladies of the court in honor of love.  Thus, in the poem Troilus’ obedience is not out of the ordinary but part of courtly love. In fact, Troilus pushes the virtue of obedience to the point of self sacrifice. He threatens her with killing himself if she will not accept his love. It is important to understand that such action sprung from Troilus’ identity. Being born to face war, such nobles or knights were raised to believe that self sacrifice, especially for one’s country is the ultimate noble act. Taken on this context, Troilus’ threat of killing himself is part of being obedient, not to his country, but to his love.

            At the end of the poem we see Troilus sent to the “eight sphere” and not to Heaven or Hell could mean that his journey may have ended in the failure because of love. Some scholars believed that his love had reached a point of idolatry, which should only be for the gods, thus he was punished to dwell on the “eight sphere”. On the other hand some scholars believed that his love had ultimately been his path to spiritual love. When he smiled upon the mourners, some scholars believed that it was because he finally realized that courtly love is trivial. Now that he is in the afterlife, he knows that spiritual love is far greater than the courtly love which he had wasted so much of his life on.

            Tracing Troilus’ journey of love one can see the extreme emotional peaks and lowest despair. He begun by being the proud noble who is at his highest point of elation as he looks down upon those who are victimized by love. When he fell in love, he sunk so low because of unrequited love. We see him so weak in his desperation and could not act on his own. Then when he gains the love of Criseyde he was elated and reached an even greater high than when he was a mere bystander laughing at others. Then when he learned that Criseyde had been traded, he again reached a low point. Only when he died was he released from despair.

            On his journey towards morality, it can be said that he started out at the lowest point being insensitive and unknowledgeable about love. Then he was raised when he had found love. However, the love tainted because of sex which was considered as adultery. He was raise up again only by losing Criseyde because they stop committing the sin of adultery. In the end he realized that he has been deceiving himself about his idea of love. 

            Comparing the journey of love with that of the journey towards morality, one can say that deception, including self deception, played an important role in spiritual salvation or the journey toward Paradise. Had Criseyde not betrayed Troilus, he would not be freed from such idolatry which should only be given to the gods. Had he not been betrayed, he would continue to deceive himself that courtly love is the ultimate “religion” or the meaning of his life. But since he was betrayed, he learned that such love is nothing compared to celestial love, and thus he was taken by Mercury on the “eight sphere”.

            Criseyde’s journey had been different with that of Troilus although both of them begun by denying or refusing courtly love. First, we see her arguing with herself why she should not have the relationship with Troilus. She argued about her security, her being a free woman who is fortunate not to have a bad husband, the gossip of the people and the infidelity of men toward their lovers. On a practical side, such love affair could mean disaster for her state of affairs. She was born under the circumstances that had to protect her interest. Only by having a dream of having her heart exchanged with that of an eagle’s did she finally agree to be a part of the courtly love. The symbolic meaning of her not feeling anything when her heart was exchanged meant her passive role in courtly love. Needless to say Pandarus and other circumstances, including love itself also paved way for her acceptance of Troilus.

             Upon accepting her role in her courtly love affair with Troilus, we see a difference in their roles. Criseyde is less impassioned than her lover and did not fall into idolatry. This is only natural as this is part of courtly love. Her resistance was as great as his advances, and when they had become lovers, her passivity is part of the role of courtly love. However, it is also because, as she had said to Pandarus, she will only please Troilus, but not totally love him, just so to keep Pandarus alive. The passivity of Criseyde could also mean that she has an understanding of true love, which is for the gods; unlike Troilus who had given true love for Criseyde.

            Eventually Criseyde accepted Troilus’ love. However, we see her continuing her role as the reluctant lover. Only until much later when they consummated their love did we see her finally giving in to love. Still doubted the happiness she felt and knew that they will not be permanent.   

            And Criseyde was right. It would have been perfect for both of them had not the circumstances of their lives and the dictates of the rules of courtly love intervened with the bliss they have finally found. But the circumstances forced their situation to take the different turn when Criseyde was taken to the camp against her will.

            It is important to note that deception here played the pivotal role to their story. In courtly love, it is dictated that such love should be conducted in secrecy. Deception, as in deceiving others or everyone is important and must be followed. This is to protect the name and reputation of the woman. Secrecy is carried out to the point where no one must know, except the trusted friend, about the relationship.

            Thus, on the third year of their love, when Criseyde was taken to the camp, even against her will, Troilus did not do anything to save her. Subscribing to courtly love, he was forced to remain quiet despite the fact that he knew he could save her had he chosen to act. Without her permission he could not make himself do anything. This is the noble act in terms of courtly love. The protection of the woman’s name and reputation comes above her own safety and happiness. Criseyde on her part did not ask Troilus to rescue her. She remained silent about their affairs, choosing to live with the Greeks than to live a “ruined” life with Troilus. This further proved that her love for him is not so great that she would sacrifice herself for Troilus’ happiness.

            When they were first separated, we see both lovers suffering form the separation. Fate had been cruel to them both but Diomede planned to woe Criseyde and this had ultimately caused the end of their love affair. Diomede thought ways on how to win Criseyde while Criseyde begun to accept her situation as the one dictated by Fate and could not be reversed.

            Here again we see Criseyde reverting to her real personality. The Criseyde who ponders about the possible effects of accepting Troilus’ advances was once again resurrected. Criseyde started to ponder about her situation, the danger of being alone and of losing her friends. She began to think of having a relationship with Diomede. The suddenness of her thought and decision was a clear contrast to the way she had accepted Troilus.

            The comparison of the way she had accepted Troilus and the way she had accepted Diomede demonstrates that marital love, such as Diomede had for Criseyde and vise versa, is more natural, thus simpler to comprehend and therefore easier to accept.

            Further Chaucer used the simplicity of her thought and the suddenness of her acceptance to demonstrate that her acceptance of Diomede could be her way of finally being free from repeating the sin of adultery with Troilus. Though with Diomede is a form of infidelity, her acceptance eventually will be her salvation.

            Despite Criseyde’s words about her name being ruined, it could be inferred that Chaucer meant that it is only the world where courtly love exist that she is ruined. Chaucer clearly demonstrates here that courtly love comes to an end.  However, there is another kind of love which could lead into Paradise. In the case of Criseyde her acceptance of Diomede freed her from sins and although it is not as blissful as the one she had with Troilus, this one is made for earth since it leads to doing what is right.

            Moreover, in contrast with the kind of love of Troilus, Criseyde’s love is not idolatry. It befits the kind love man and woman should have. It does not offend the gods thereby it leads them closer to the gods.