Romantic Love as Fiction and as Life
By Brother Anthony of Taize (An Sonjae)
Sogang University, Seoul
This article was published in Medieval English Studies (The Medieval English Studies Association of Korea) 1 (1993)
Summary
The Beginning of Romance: Medieval Love Literature
The Troubadours, poets in the southern part of France, first
began to write poems in which the man humbles himself before a woman that
he loves with an intense admiration. In these poems, the man offers to
become the Lady's servant, to live only for her, if she will only recognize
his feelings. There is no question of marriage, often the lady is already
married. The main Troubadours are:
Guilhem IX Count of Poitiers and Duke of Aquitaine (1071- 1127)
Cercamon (fl. 1135-45)
Bernart de Ventadorn (fl. 1150-1180)
Queen Eleanor of Aquitaine was first queen of France then, after
a divorce, became queen of England. Guilhem IX was her grandfather. She
encouraged the writing of narrative poems about the problems of intense
love in northern France and England. These narratives are called in French
'Romans' - romances. Love is here a unique union and an immense
problem at the same time.
First came stories of King Arthur and his queen Guivevere's adultery
:
1131 Geoffrey of Monmouth: Historia Regum Britanniae (Latin)
Then the story of Tristan and Iseult, which was revised for Eleanor,
shows the tragic side of irresistible but impossible love between man and
woman:
1150 Thomas: Roman de Tristan (1210 German version by Gottfried
von Strassburg)
The same interest in intense and problematic love is found sometimes in
the Classical Romances:
c. 1155 Roman de Thebes (from Statius: Thebaid)
Roman d'Eneas (from Virgil: Aeneid)
Wace: Roman de Brut (from Geoffrey of Monmouth:
Historia)
and lastly: Benoit de Sainte-Maure: Roman de Troie
(from Dares/Dictys) which was later rewritten in Latin as a work popular
for centuries to come:
1287 Guido delle Colonne: Historia Destructionis Troiae.
Then for Eleanor's daughter Marie de Champagne, in the north-east of
France, Chretien de Troyes began to write the great psychological
romances, where romantic love leads at last to marriage, or to disaster:
Chretien de Troyes
1170 Erec et Enide
1176 Cliges
1178-80 Yvain (The knight with the lion) and Lancelot
(The knight on the cart)
1180- Perceval (The Grail) (unfinished)
Pretending to be written in1190 but in fact from about 1225, Andrea
Capellanus: De Arte Honeste Amandi (in Latin) is a satiric attempt
to make a theory out of all this fiction.
Le Roman de la Rose (Romance of the Rose): the 'allegory of love,'
the first part is more like a lyric game of love, the second part blames
women for causing men so much unhappiness:
c. 1230 the first 4058 lines, by Guillaume de Lorris
c. 1275 the remaining 17,622 lines, by Jean de Meun
Romantic Love ceased to be a matter of mere fiction when Dante
experienced it as a profoundly theological vision on the basis of personal
experience:
Dante Alighieri (1265-1321)
1290-4 La Vita Nuova
1304-8 De vulgari eloquentia
1315-20 La Divina Commedia
Dante's vision was followed in a more intellectual and more intensely individualistic,
though also theological, way in Petrarch's Italian poems:
Francesco Petrarcha (1304-1374)
1374 final version of Rime sparse (the Canzoniere)
Then literary fiction and autobiographical love were recombined in a new
and modern way:
Giovanni Boccaccio (1313-1375)
1336 Filocolo (prose romance of Floris and Blancheflour)
1339 Teseida (epic of Theseus, Palamon, Arcite)
1340 Filostrato (Troilo and Criseida, derived from the Roman
de Troie)
As a result of all the above, Chaucer could write the first two works in
English in which romantic love is central: Troilus and the Knight's
Tale. In both works, love is the greatest happiness, and a source of
intense unhappiness, and in both, the emotions and the pain are almost
entirely experienced by the men, not the women.
Geoffrey Chaucer (1343?-1400)
1385-90 Troilus and Criseyde (from Boccaccio's Filostrato)
? The Knight's Tale (from Boccaccio's Teseida)
Full text
Introduction
Tristan and Iseult, Lancelot and Guinevere, Aeneas and Dido, Troilus
and Criseyde, Dante and Beatrice, Petrarch and Laura... Intense love of
man and woman is a central subject in European literature. As the names
above indicate, too, there is no clear distinction made between people
who had historical existence and those who have only ever existed in imaginary
fictions. This paper traces the development of literary portrayals of love
during the High Middle Ages, from the 12th to the 14th centuries. Modern
European love literature began with crafted lyrics and fictional narratives
about power and oppression, identity and difference, but later we find
writers who claim to be writing about their personal experiences.
In the middle ages and the renaissance, the male lover is usually the central
figure; in many cases the woman does not even realize how much she is loved.
In many works, the initial focus is on the conflicts in the male psyche.
The ideal of love looked for, if not always found, is a situation where
the woman and the man experience identically strong feelings for one another.
Once the male has expressed his feelings, the central conflict within the
woman centers on how she should respond, given her position in society.
Society is present because the women and men represented in this literature,
and for whom it was written, are economically and politically powerful,
part of the ruling class usually, and therefore concerned with their fragile
reputation. Conflict between the private and the public provokes a demand
for secrecy. The lovers find themselves isolated, enclosed in a private
world of intense and conflictual feelings; this aspect of romantic love
may even be partly responsible for the development of western individualism.
The Troubadours
It began in southern France when some poets began to wrestle with the
Problem of the Feminine. In the following centuries writers in all the
European countries began to write about the relationship between men and
women. Some produced 'love lyrics' while many others wrote narrative fiction.
These fictional narratives about knights, ladies, and love, are usually
called 'romances'. It is because love is so important in the romances that
any intense and socially troubling form of love came to be called 'romantic
love.'
Around 1100, Guilhem IX was Count of Poitiers and Duke of Aquitaine, in
south-western France. He was a poet, too, and a vigorous soldier, who was
not accustomed to control his sexual appetites; he wrote a number of poems
in which he tells how women met along the road become his sexual partners
in a very 'unromantic' although sometimes rather exhausting way. But one
day he wrote a new poem, Farai chansoneta nueva, and European love literature
has not been the same since:
I shall make a new song
before the wind blows and it freezes and rains.
My lady (ma dona) is trying and testing me,
to find out how much I love her.
Well, no matter what quarrel she makes,
she will not loose me from her bond.
Rather I become her servant, surrender to her,
so she can write my name in her contract.
Now don't go thinking I must be drunk
if I love my good lady;
for without her I cannot live...
In another of Guilhem's poems we find almost all the other themes that
go to make up what used to be called 'courtly love' (the expression is
not used today, it is often called fin'amors instead), and which became
'Petrarchanism' in the renaissance:
Already rejoicing, I begin to love,
(...)
for I am made better by one who is, beyond dispute
the best a man ever saw or heard.
(...)
By her joy a sick man can recover,
by her wrath one well can die,
a wise man turn to childishness,
a fine man see his beauty change,
the most courtly man become a churl,
and any churl become courtly.
In these poems we are struck by the strong conflict and tension between
joy and pain, private feelings and social roles. The woman's beauty has
such power that it can bring the man life or death, depending on whether
her response is kind or cruel, positive or negative. This soon developed
into an extended parody of the Christian religion's language about mercy
and grace, the medieval Love Religion game.
A few years later the troubadour Cercamon could write paradoxical words
of a kind that was going to be repeated for centuries to come:
I neither die, nor live, nor get well,
I do not feel my suffering, and yet it is great suffering,
because I cannot tell the future of her love,
whether I shall have it, or when,
for in her is all the pity
which can raise me up or make me fall.
I am pleased when she maddens me
when she makes me stand with open mouth staring,
I am pleased when she laughs at me,
or makes a fool of me to my face, or my back;
for after this bad the good will come
very quickly, if such is her pleasure.
Finally, between 1150 and about 1180, Bernart de Ventadorn brought this
poetic game to its perfection:
In good faith, without deceit,
I love the best and most beautiful.
My heart sighs, my eyes weep,
because I love her so much and I suffer for it.
What else can I do, if Love takes hold of me,
and no key but pity can open up
the prison where he has put me,
and I find no sign of pity there?
This love wounds my heart
with a sweet taste, so gently,
I die of grief a hundred times a day
and a hundred times revive with joy.
My pain seems beautiful,
this pain is worth more than any pleasure;
and since I find this bad so good,
how good will be the good when this suffering is done.
What is most striking is the paradoxical terminology; the poet takes such
pleasure in expressing his unhappiness. Love is so wonderful that even
all the frustrations imposed by social inequality, and the near-impossibility
of union, cannot weaken it. The poems, though, are clearly 'complaints'
in the sense that they are veiled attacks on the lady's present coldness,
and represent hope that she will later accept the offered love. The pain
is used as a psychological weapon in an attempt to compell the woman to
yield to the man's will.
Eleanor of Aquitaine
In one poem Bernart's lover says that he is suffering more than Tristan
did in his love for 'Izeut la blonda.' To understand this, we have
to turn to Eleanor of Aquitaine (1122-1204); she was Guilhem IX's
grand-daughter, she probably brought Bernart de Ventadorn to her court
in Poitiers in the 1170s. She married King Louis VII of France in 1137
when she was 15, but in 1152 she divorced him and married Henry Plantagenet,
who soon after became King Henry II of England. One of her daughters by
the first marriage, Marie, married the Count of Champagne in 1159, and
set up a court in Troyes modelled on her mother's in Poitiers, and both
courts were centres of literary and artistic culture.
Just at this time continental French writers encountered Celtic folktales:
in 1131 in England Geoffrey of Monmouth completed his Historia Regum
Britanniae. This introduced the heroic Celtic figure of Arthur to Europe;
in the latter part of the story Arthur's queen, Guinevere, is reported
to have left Arthur and to be living in adultery with his enemy, Mordred.
Out of this ancient legend, later writers were to make a new myth.
Geoffrey's sources were partly written, partly oral (Monmouth is caught
between Wales and England). Later, story-tellers from Britany and Wales
seem to have toured France telling other old Celtic tales to entertain
people in the palaces. From them, perhaps, Chretien de Troyes got his material.
Geoffrey of Monmouth's Latin History was turned into French (Anglo-Norman)
verse by Eleanor's official historian Robert Wace. This Roman de Brut
was finished by 1155 when Eleanor had just arrived in her new kingdom of
England. There is not much about love to be found in it, but it cannot
avoid the tragic love-triangle Arthur-Guinevere-Mordred. Wace's Brut
had been preceded by an adaptation into French for Eleanor of Statius's
Thebaid, the Roman de Thebes, in which the dangers of love
are recognized and skillfully avoided by Antigone. Love became an increasingly
important part of the 'Romans', the long poetic narratives written
for Eleanor's court.
In 1150, or soon after, a French writer, Thomas, composed a Roman
de Tristan, also for Eleanor, adapting a story which had already
been circulating in France for a number of years. (Thomas's version is
only preserved in fragments, and is best known through the reworking of
his Roman by the German Gottfried von Strassburg, one of the great poems
of European literature despite its being unfinished.)
The Tristan is from start to finish a love story. It has no military action,
no other focus than the tragic conflict between private passion and social
duty. Tristan fetches Iseult from Ireland as the bride of his uncle Mark,
king of Cornwall. On the boat they inadvertently drink a 'love potion'
designed for the royal wedding night, and fall hopelessly in love. In the
older story this was only a temporary problem, the effects of the potion
wearing off after 3-4 years, but in Thomas it gives birth to a lifelong
passion from which only death can free the lovers.
The rest of the tale is about their love-suffering: hiding for a time in
the woods where Mark finds them asleep in a cave, luckily with a sword
between them. Their love cannot be, and cannot not be; finally, after years
of pain, separation and reunion, they die and are buried on opposite sides
of a church; plants spring from the graves and twine together over the
church roof.
The love-pain in the Roman de Tristan is caused by two love-triangles:
Iseult is married to Marc, but loves and is loved by Tristan; in the later
part of the poem Tristan, in despair, marries another Iseult, 'of the white
hands,' but cannot love her or forget the first Iseult. In this situation
everyone suffers; love has become the biggest problem a powerful man can
face, precisely because his physical strength is completely useless in
dealing with it. The centre of the action is in the human heart, the conflict
between what ought to be and what is.
In the mid-1150s, another poet writing for Eleanor adapted Virgil's Aeneid
into the Roman d'Eneas. Here love-interest arises in the relationship
of the hero with two women, Dido and Lavinia. Dido's love is in the end
shown as a fole amor, (crazy love) excessive and doomed. In explicit response
to the Tristan story, Lavinia's role is greatly developed as a successful
quest for mutual and undivided love, the antidote to the triangles of Tristan,
and the adulterous love of the troubadours.
Just after she has said she has no use for love, Lavinia sees Eneas from
a window and is struck by Cupid's arrow. She spends long sleepless nights
struggling to understand her feelings for him. She wants to love, and fears
to, has to choose between two men; she must suffer too because she has
no idea of Eneas's feelings towards her. Finally it is she who declares
her feelings to him, and they develop a leal amor, (true love) trusting,
equal to the honour of each, leading to marriage.
Then in 1155 the new court historian Benoit de Sainte-Maure dedicated to
Eleanor his Roman de Troie, 30,000 lines based on the Latin narratives
about the Trojan War of Dares and Dictys, with 22 battles and three tragic
love stories. This was the most copied among the romances, it still exists
in 30 manuscripts. In 1287 it was turned into Latin prose by Guido delle
Colonne, a work that survives in 130 Mss and was read throughout Europe
until the 17th century. It was Benoit who created the story of the tragic
love of Troilus for the fickle Briseis, which he set alongside that of
Jason for Medea, and Achilles for Polyxena. In each of these stories, at
least one of the lovers dies.
Eneas and Troie already show the influence of Ovid in the long passages
of psychological introspection they contain. For Benoit, the central point
of the story was Briseis's change of heart; the emotional climax lies in
Diomedes's encounter with her. We find him weeping, pale, analysing his
feelings in monologues, wooing her insistently despite her indifference,
and at last gaining her: 'May God grant Troilus happiness! Since I can
no longer cherish him, nor he me, I shall yield and surrender myself to
Diomedes...' she says; Troilus was only a teenager, after all!
There is an implied narrative, a love story, in the lyrics of the troubadours.
But Tristan and the Thebes-Brut-Eneas-Troie romances give explicit scenarios
of fictional love. Love between a man and a women, they show, is the most
wonderful thing. It is also the most terrible thing. By the time Benoit
created the story of Troilus and Briseis (it was Boccaccio who changed
her name to Criseida), a strong reaction had set in against the power of
women's beauty. In the Roman de Troie the women are blamed for the
way in which noble, heroic men are brought low by the power of love. Poetry
that at first idealized women soon provoked an anti-feminist reaction.
The most revolutionary thing about Benoit's Briseis is the way in which
she is ideal enough in beauty to inflame Troilus, but realistic enough
to give him up for Diomedes. She is a sensible woman, it's the men who
are mad!
Five other romances mark the beginning of modern fiction, all the work
of one man, Chretien de Troyes. Of his life almost nothing is known,
but before being at the service of Marie of Champagne he seems to have
been in Eleanor's court, where he would have been able to read the new
classical romances and hear the debates they caused. Chretien's five verse
romances are works of a highly creative imagination. It is possible to
see them all (except the incomplete Perceval) as responses to the problems
posed by Tristan.
Erec and Enide (1170), the first romance with an Arthurian setting, is
the story of a man who falls in love with a woman he does not know well;
he marries her, then they have to learn to live together through sharing
danger and hardship. Can love and honour of arms be reconciled, or must
a man who loves a woman loose his manly skills? They set out together on
adventure, each tests the other and is taught. Erec forbids Enide to speak;
but three times she warns him of danger, breaking his command to save his
life. It is a study of love with a real woman, with echoes of the social
dangers inherent in the idealizing approach of fin'amors. Exclusive and
life-long mutual love in marriage triumph in the end.
In Cliges (1176), we start with an idyll between a couple who fall in love
and marry; as in Erec and Enide the love- triangle is rejected in favour
of the exclusive one-on-one relationship. In the second part, the couple's
son Cliges loves Fenice and is loved by her but she is forced to marry
his uncle, the emperor of Constantinople.
In this triangle, the themes of the Tristan story are rejected: Fenice
will not be Iseult; the magic potion she uses gives her husband the impression
of sexual relationship while in fact she remains intact. At the same time
she refuses to have a sexual relationship with Cliges so long as she is
his uncle's wife. A potion of the kind later to be used by Juliet at last
delivers her and she is united with Cliges, having broken the triangle
by her seeming death.
In the late 1170s Chretien wrote two yet more fantastic romances at the
same time, Yvain and Lancelot (The knight with the lion and The knight
on the cart). In Yvain, the initial situation is a triangle, caused when
Yvain kills the knight of the magic fountain and falls in love with his
widow, Laudine. Time allows their union, but while Yvain simply loves,
the lady is only brought to accept his love by her maid's persuasion. The
next part of Yvain returns to the conflict between love for a woman and
martial activity in a man's public life. Yvain leaves his wife to go on
tourneys, promising to return by a certain day; then he forgets and she
sends a message rejecting him for ever. After many adventures, during which
he rescues a lion that then always follows him, he nearly kills his dearest
friend in a combat by mistake. He decides to try to get Laudine back, and
succeeds, thanks again mainly to her maid's help. This reliance on the
cunning of a servant seems to suggest an ironic touch.
Lancelot is the starting-point of a huge literary tradition, and again
it can be seen as a re-writing of Tristan. The Arthurian court offers merely
a setting for Chretien's first three poems, but here the central triangle
involves Arthur himself, his wife Guinevere, and Lancelot, who is given
the traditional role of Guinevere's lover, in place of Mordred. The subject-matter
of this tale is the obsessive fin'amors of Lancelot for Guinevere, a love
that endures endless testing and cruelty from the beloved. Misunderstandings
and conflict bring both of them to the brink of suicide, before Guinevere,
who has been abducted by the mysterious Meleagant, calls Lancelot to her;
he rips the bars from her window and they are united.
In the rest of the poem, Guinevere exploits her total control of Lancelot's
will to bring him to ever higher feats of knighthood, but the moral conflict
inherent in their adultery was not resolved when Chretien turned the story
over to another writer to finish. In the 13th century prose 'Vulgate' romance,
adapted by Malory, it is the discovery by Arthur of their affair, years
later, that brings about a break between him and Lancelot, and the tragic
collapse of the Round Table.
The fundamental tension that Chretien examines in all his romances involves
society: two people in love are happier alone together, but they have wider
responsibilities they cannot avoid. Above all it involves difference: the
man falls dramatically in love with a woman who in many cases is not ready
to reciprocate. The active person is the man, yet his love makes him entirely
dependant on the lady's response. Their relationship evolves through long
periods of introspection expressed in monologue. Chretien is often seen
as the father of the psychological novel, but Thomas and Benoit went before
him, with the inner monologues they give their characters.
Around 1225, a satirist of a new generation composed an Ovidian handbook
on love, De Arte Honeste Amandi, mocking the literature of the court
in a text purportedly written in 1190 by another servant of Marie de Champagne,
Andreas Capellanus. This work was given too exalted a position by C.S.
Lewis in his Allegory of Love.
In the 13th century, the most important development in romantic love is
expressed in the contrast between the two parts of the Roman de la Rose.
The first 4058 lines, written about 1230 by Guillaume de Lorris,
represent in allegory the power of a beautiful lady, the sight of whom
is enough to captivate the lover's heart. The fragment was 'completed'
forty years later by Jean de Meun, in 17,622 lines of encyclopedic
content, where the dominant tone is strongly anti-feminist; love, it says,
is no ideal but a terrible danger for any man. In the end, the male is
allowed to 'pluck the rose' that is the allegorical goal of his quest,
but it has come to seem a pointless triumph, and the work fails to see
what Thomas and Chretien knew, that sexual union is the beginning of a
relationship, happy or unhappy, not the end of a quest.
Dante Alighieri
Then romantic love entered real life! It happened in Florence at 3
o'clock one afternoon in 1283, when an eighteen year old youth met a girl
a few months younger dressed in white accompanied by two older friends:
'e per la sua ineffabile cortesia... mi saluto molto virtuosamente tanto
che mi parve allora vedere tutti i termini della beatitudine.' (And
by her unspeakable courtesy... she greeted me with such skill that at that
moment I seemed to glimpse all the farthest bounds of bliss.)
The love-experience meditated on in the autobiographical narrative and
poems which make up Dante's La Vita Nuova begins with the
sight of the Lady. Unlike the romances, the man here is no soldier, and
is in control of his physical desire. Sex as such is not at all involved;
yet once again, the effect on the man of seeing the woman is a sickness;
he cannot speak, he grows pale and almost faints. The great distance that
marks their relationship is such that all his desire (and it is largely
frustrated) is to hear Beatrice greet him: Salute (which means salvation!)
Then on June 8, 1290 he was writing a poem in her praise:
So long a time has Love kept me a slave
And in his lordship fully seasoned me
That even though at first I felt him harsh,
Now tender is his power in my heart.
But when he takes my strength away from me
So that my spirits seem to run away,
My fainting soul then feels overcome1 And my face is drained of all its
colour,
For in me Love is working up such power
He makes my spirits rant and wander off
That rushing out they call1 My Lady, begging her to grant me grace.
This happens every time she sees me
and I am humbled more than you'll believe.
he had written those words, he says, when he learned that 'the God of Justice
had called this most gracious one to glory under the banner of the Blessed
Virgin Mary, whose name was always spoken with the greatest reverence by
the blessed Beatrice.' This unfinished poem stands in the centre of the
Vita Nuova, before it are poems about the growth of his love, and
after it are the poems in which he comes to understand that the dead Beatrice
is now even more his love, leading his pilgrim soul into a new life of
heavenly vision:
Beyond the sphere that makes the longest round
Passes the sigh which issues from my heart;
A quickened understanding that sad Love
Imparts to it keeps drawing it on high.
When it has come to the desired place
It sees a lady held in reverence
And who shines so, that through her radiance
The pilgrim spirit gazes upon her.
In Dante, the relationship of man and woman is transformed radically by
the exclusion of sexual possession as the goal of desire. Instead, the
sight of the beloved becomes a form of Platonic contemplation of Absolute
Living Beauty, an image of God. Beatrice's death became for Dante the starting-
point of a life of action. He began to study the philosophy of Aristotle,
he became active in Italian politics, finally he fulfilled the promise
made at the end of the Vita Nuova and wrote again of Beatrice. She
is his guide through the heights of Paradise in the Divine Comedy,
until at last she withdraws and Dante is left face to face with the Woman
Herself, the Blessed Mary in the highest Glory. What had started as a poetry
of tragic frustration and destructive lust becomes, in Dante, the way of
eternal life.
Petrarch
The parallels between Dante and Petrarch are so striking that
many critics, from the earliest times, have doubted whether Petrarch's
Laura really existed. Yet he wrote the most detailed information about
her on the page of his Virgil manuscript where he only recorded the deaths
of his closest and dearest: 'Laura... first appeared to my eyes in my youth,
in the year of our Lord 1327, on the sixth day of April, in the church
of St Clare in Avignon, at matins; and in the same city, also on the sixth
of April, at the same first hour, but in the year 1348, the light of her
life was withdrawn from the light of day...'. Petrarch's Rime sparse
contain 267 love poems composed before Laura died and 100 written after
her death, culminating in the last great hymn to the Virgin. In both poets
the same fundamental idea is found: the male obsession with the image of
the Lady is potentially fatal. The only hope is either a rejection or a
metamorphosis, a transformation linked in both cases to the death of the
Lady.
The main topic in the Rime sparse is not Laura, but the mind of
the lover. Petrarch is the centre of his own poetic interest, and the celebration
of the female in his poems is in the end designed to enable us to explore
the male; The male lover effaces the female, in the act of evoking her:
Petrarch: Rime sparse 132
S'amor non e, che dunque equel ch'io sento?
ma s'egli eamor, per Dio, che cosa et quale?
se bona, ond'e l'effetto aspro mortale?
se ria, ond'e si dolce ogni tormento?
S'a mia voglia ardo, ond'e'l pianto e lamento?
s'a mal mio grado, il lamentar che vale?
O viva morte, o dilettoso male,
come puoi tanto in me s'io nol consento?
Et s'io'l consento, a gran torto mi doglio.
Fra si contrari venti in frale barca
mi trovo in alto mar senza governo,
si lieve di saver, d'error si carca
ch'i'medesmo no so quel ch'io mi voglio,
e tremo a mezza state, ardendo il verno.
Translation
132. If it is not love, what then is it that I feel? But if it is love,
by God, what kind of thing is it? If it is good, whence comes this bitter
mortal effect? If it is evil, why is each torment so sweet?
(...)
Amid such contrary winds I find myself at sea in a frail bark, without
a tiller,
so light of wisdom, so laden with error, that I myself do not know what
I want; and I shiver in midsummer, burn in winter.
Boccaccio
By 1335 or so, Giovanni Boccaccio, not yet 30 years old, had
read the troubadours, the French original and Guido's translation of the
Roman de Troie, Andreas Capellanus, Dante, Petrarch... so he set
out to follow Dante's programme for vernacular literature exposed in his
De vulgari eloquentia; by 1340 he had written an Italian epic in
his Teseida, a study of the will in the Filocolo, and a study
of the fire of love in the Filostrato. The Teseida is the
source of Chaucer's Knight's Tale, while the Filostrato gave
Chaucer the material for Troilus and Criseyde.
Boccaccio probably did not know the stories about Tristan, but in his romance
about Troilus we are given a story in which the 'love interest' is so central
that military aspects are almost non-existent. From the vast Roman de
Troie, with its many pages describing the military exploits leading
to the destruction of Troy, Boccaccio selects only the segments dealing
with the Troilus-Briseis-Diomedes triangle. These he expands into the story
of 'the love and wrath of Troilo' as an exemplum of the folly of falling
under the power of 'love's fire'.
Boccaccio had also read La Vita Nuova and the Rime Sparse;
in both he found the poet's personal love-story introduced as sub-text
to poems shaped in the conventions of the troubadours. So the Greek title
Filostrato that Boccaccio gave the work was understood by him as meaning
'a man vanquished and laid prostrate by love' This refers to Troilo, but
it equally refers to the poet, as the Proem makes clear. The poem
is dedicated to 'Filomena' (the loved one) and tells the story of Troilo
who was 'vanquished by love both by fervently loving Criseida and then
again by her departure.' So, he informs his lady and his readers in the
Proem: 'as many times as you find Troilo weeping and grieving for
the departure of Criseida, that many times you may clearly recognize and
know my own cries, tears, sighs, and distresses; and as many times as you
find the beauty, the good manners, or any other thing praiseworthy in a
lady written of Criseida, that often you can understand them to be spoken
of you.' His purpose is writing this work (Teseida and Filocolo contain
the same subtext) was: 'in the person of someone emotionally overcome as
I was and am, to relate my sufferings in song.' The work becomes an emblem
of the poet's own unhappiness caused by hopeless love.
This explains the virtual exclusion of the Trojan War from the action,
the highly lyrical style, and the oddly laconic mention of Troilo's death.
For Boccaccio is not writing a love tragedy; Troilo's death has nothing
at all to do with his love. Troilo is refused a tragic fate, both during
the poem when he is about to kill himself thinking that Criseida has died,
and at the end. The work is about happiness, and the loss of it because
of a woman's fickleness. For Boccaccio, Troilo is a negative exemplum as
he was not in his sources. He knew that women were not to be trusted, all
being fickle and changing like a leaf in the breeze. His falling in love
was an act of folly, but that does not excuse Criseida.
Boccaccio transfers the main focus from the woman's betrayal to the intense
pain caused by it. In the sources Diomede is present throughout the poem;
in Boccaccio he is only introduced with the separation, figured in the
dream of the boar that has such an effect on Troilo. This dream, like the
promise Criseida makes to be back in 10 days, and the jewel by which Troilus
becomes certain of her betrayal, are all the creation of Boccaccio. At
the same time, he has transferred to Troilo in the first part of the story
all that characterized Diomede's love for Briseis in the sources: self-analysis,
slow wooing, pain, constancy and patience.
Chaucer
If we move on to Chaucer's Troilus and Crisyede, it is now easier
to sense what he has added to the tale. He has deepened the psychological
and literary elements, making the poem even more lyrical. He has also removed
the reference to a private love-affair that Boccaccio had introduced in
the Proem. This means that the unhappiness Troilus experiences in
Chaucer has no reason for being as strong as it is. The result is a story
with deep ambiguity, much less judgemental of Troilus, containing a pattern
of rise and fall, a sense of 'tragedy' that reaches back to Boethius's
Consolation of Philosophy. Fortune is more stressed in Chaucer than
in Boccaccio. The outline of the 'rise and fall' pattern of Troilus's happiness
at the start of Chaucer's work tells us that the main focus of this romance
is not political nor social, but inward and private. The 'dramatic' tone
that Chaucer gives the work by his expansion of direct speech may even
indicate a reference to Seneca, to say nothing of the introspective mode
of speech he must have learned from Ovid. The final 'go, little my tragedy'
is the sign that Chaucer was conscious of creating something quite new
in English, the first romantic love story.
Both Boccaccio and Chaucer sought to enhance the lyrical quality of their
work by embedding in the text quotations from earlier lyric poets. For
example, Troilus writes a letter to Criseyde after she has gone to the
Greek camp; in it Chaucer translates quite closely the words of Boccaccio:
'Gli occhi dolente' (VII, st. 60) 'Myn eyen two, in veyn with whiche
I see...'(Bk V.197), but surely did not realize that these words were inspired
by a lyric by Dante in the Vita Nuova (chap.31). Yet later we find
Chaucer doing just the same thing, independently.
In Book I line 400, where Boccaccio only mentions a song, Chaucer gives
the words of the song Troilus sings to express his inner confusion before
the contrary effects of love:
If no love is, O God, what fele I so?
And if love is, what thing and which is he?
If love be good, from whennes cometh my woo?
(...)
Allas, what is this wondre maladie?
For hete of cold, for cold of hete, I dye.
There is no hint in the text, but this is the sonnet by Petrarch quoted
above, the first ever translated into English. No reader in Chaucer's day
could have recognized it for what it was. By it we are linked by invisible
bonds to Petrarch's love for Laura; this enriches and sheds ironic light
on the nature of the love adventure that Troilus is embarking on.
Petrarch's Canzoniere, Chaucer's Troilus, and the Knight's
Tale were major sources used by all English Renaissance writers, especially
Shakespeare, in writing about love, suffering and destiny. Yet Chauer's
treatment of the story of Troilus, and the tone of the Knight's Tale,
both suggest that for him there was something strange and foolish in making
so much fuss about a woman. Only with Shakespeare were the English able
to produce literary works that affirmed without irony or hesitation that
romantic love is the most wonderful thing in the world, worth dying for
in Romeo and Juliet, but the key to redemption, to social peace
and new hope in the Tempest. Not surprisingly, Romance was Shakespeare's
favourite genre!
* * *
Bibliography
Troilus and Criseyde: 'The Book of Troilus' by Geoffrey Chaucer edited
by B.A.Windeatt (Longman, London, 1984)
W.R.J.Barron, English Medieval Romance (Longman Literature in English
Series, London, 1987)
The European Tragedy of Troilus, edited by Piero Boitani (Clarendon
Press, Oxford, 1989)
Chretien de Troyes: Arthurian Romances translated by W.W.Kibler
and C.W.Carroll (Penguin Classics, London, 1991)
Lyrics of the Troubadours and Trouveres: An Anthology and a History,
translations and introductions by Frederick Goldin (Anchor Books, New York,
1973)
Dante: La Vita Nuova translated by Mark Musa (Indiana UP,
1957)
Petrarch's Lyric Poems: The Rime sparse and Other Lyrics, translated
and edited by Robert M. Durling (Harvard UP, 1976)