As a poem that presents the tragedy of love as inevitable, in Troilus and Criseyde Chaucer also explores the forces that control this downfall: Fortune, the planets, and free will. These can be separated into two categories, those that exist in the human world and those that belong to a higher power. However, Boethius's “Consolation of Philosophy” – a key text in Chaucer's writing process – states that “the free exercise of human will is part of destiny”[1]. This definition makes the distinction between free will and fortune inaccurate if human will is seen as part of a larger plan. This is depicted through Chaucer's work as human intervention in the form of Pandarus occurs and Troilus is still thrown from the wheel. Therefore, Troilus and Criseyde explore not only the effects of love tragedy, but also the cause of the fortune and misfortune that are bestowed upon the characters. Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get an Original Essay In the poem, Fortune is seen as the traditional symbol of a wheel. Although the associations with Fortune are good, Chaucer makes it clear that she "immediately renounced Fortune"[1] if she was not able to put another on the wheel in her favor. This suggests that for the idea of ​​Fortune to exist in Troilus and Criseyde, she must be a force capable of inducing pain as well as pleasure. This is clear from Book I, which suggests an inevitable romantic failure in the verses to come: "how his adventures fell / From misfortune to good, and afterward to joy" (Chaucer, Book 1: l.6-7). Structurally, the phrase echoes the overall structure of the five books; the “happiness” of good fortune roughly characterizes the first three books, while the last two are subsumed by the “misfortune” of bad luck. This results in a wheel in that Troilus is put in good favor for almost the same amount of time that he is in bad favor, presenting the idea of ​​a balance. For there to be balance not only in Troilus' fortunes but in the rest of the human world, good must be offset by evil and vice versa. This also suggests a self-fashioning in Chaucer's writing, suggesting another theme that Fortune is not so arbitrary in presenting it as symmetrical. However, the emphasis cannot be on the two experiences as separate entities but on their coming together “for joy”; love is the unifying factor, which suggests that one cannot love someone without also feeling pain. It also encompasses the medieval idea of ​​courtly romance in that during a courtship there is an intense feeling of lovesickness. Yet the repetition of different forms of "wo" presents the idea not only of lovesickness, but also of mourning the loss of love, thus echoing symbolic death and "twynnyng" ( Chaucer, Book IV, l.1302) of lovers. in Book IV. Furthermore, one can also see not only how Fortune must exist in the form of a wheel, but also that the control of the wheel lies above the earthly sphere. This suggests an undeniable element of tragedy in the romance in that, whether Fortune is an arbitrary force or not, Troilus and Criseyde are unable to control where they are placed on the wheel. Furthermore, while Fortune is described as a wheel over which humans have no control, Chaucer suggests some control within the human sphere in how each individual responds to what they are given. While Troilus criesCriseyde until her death, she tries to make the best of a bad situation. Therefore, Chaucer views Fortune not as a means of bringing luck, but as a balance; for good to happen in the world, there must be a balance of evil. Once Chaucer establishes Fortune as a force beyond human control, it continues to be explored whether it is suited to each individual or whether it is tailored to each individual. a strength common to all. This also explores whether Fortune is completely an arbitrary force or whether the fortune it bestows is in direct correlation to the actions of individuals. And when a being is paid to throw it, then she laughs and makes him mow it. (Chaucer, Book IV, l.6-7) From the beginning of Book IV, Fortune is described as a force that targets Troilus individually instead of randomly. This is emphasized by the patriarchal use of language – “hym” – which suggests that Fortune is not only suited to individuals, but only to Troilus. Yet tragedy does not come only to Troilus; a romance usually refers to a man and a woman. Criseyde is omitted not only from this sentence, but from almost this entire grieving process. This malicious behavior is emphasized by her laughing action, suggesting that as a larger force, Fortune cares little about the consequences of the events she causes in a single person's life. Furthermore, the grimace she provokes constitutes one of the many mirroring acts within Troilus and Criseyde. Just as Troilus experiences pain from lovesickness throughout Book II, he now experiences pain from the loss of that love. Yet the treatment of Fortune here is dualistic in the sense that she also appears to be an arbitrary force. Despite previous references to Troilus as an individual, the impersonal phrase "a ghost" presents this statement as a broader commentary on the fortunes of all men. Additionally, the phrase “and when” suggests that being thrown from the “steering wheel” is simply inevitable; If there was a chance that man could exist with just luck, Chaucer could have simply used "if". The use of pronouns in this book is particularly important as Fortune is personified as "she", suggesting that human intention permeates her every action. Mann[1] suggests that by capitalizing Fortune on the goddess Fortuna, human beings may deceive themselves into thinking that the force is independent of themselves. This is supported by the traditional image of Fortuna blindfolded, suggesting that even she is controlled by chance when granting good or evil. This leads us to conclude that perhaps the nature of Fortune has not changed over the course of the three books; it remains a question of perspective. At the beginning of Book IV, Troilus remains prey to grief and therefore sees Fortune not as an arbitrary but specific force to push him towards tragedy. From Diomedes' point of view, his fortunes are improving at this point. Additionally, from Criseyde's perspective, a tragedy has occurred, but she understands that, due to lack of choice, she must find another lover to protect herself. Thus, Chaucer's treatment of Fortune, although fixed, changes depending on the character's perspective and does not occur "for no reason." Therefore, it can be stated that whether Fortune predestines everyone's future or happens by chance, it is not about controlling destiny but about the human reaction to what it has given to each person of us. While Fortune plays an important role in the romance of Troilus and Criseyde, Chaucer also recognizes Fortune as one of the non-human entities that controls human lives. Planets such as Venus and Mars have a certain., 2003)