Volu m e II - Purdue University Calumet

Troilus, on the other hand, appears to champion only worldly ideals throughout the poem, yet
directly following his death, he is transmitted to the Eighth Sphere where he is allowed to survey the
commonality of the human world. Chaucer describes the scene in this way: “And down from thennes faste
he gan avyse /… / this wrecched world, and held al vanite / To respect of the pleyn felicite / That is in
hevene above / … / in himself he louch right at the wo / Of hem that wepten for his deth so faste”
(Chaucer V. 1814, 1817-1819, 1821-1822). In this moment, Troilus suddenly realizes the failings of the
transitory human world. Unlike Boethius, who gains transcendent knowledge while still on the earthly
sphere because he heeds to teachings of Philosophy, Troilus’ experience was not one of progressive
learning; rather, Troilus reaches “enlightenment” only through an out-of-body experience that is a direct
result of his physical death. Here, Chaucer seems to satirize Troilus’ enlightenment; indeed, Troilus’
ascension and subsequent realization prove so ultimately contradictory to his actions during the course of
poem that it is impossible to take his newly-acquired enlightenment seriously. Chaucer seems to be arguing
that while the male chivalric figure has the potential to gain wisdom from his experiences, this potential is
not realized because of the inherent flaws that he exhibits throughout the course of the chivalric narrative.
In fact, it seems that death is the only way that Troilus can gain wisdom or learn any moral lessons. Here,
Chaucer demonstrates a deliberate inversion of the way in which Troilus and Boethius achieve their
respective “enlightenment.” Boethius is validated through his obedience and ultimate understanding of the
concepts that Philosophy teaches him, whereas Troilus, lacking any such self-awareness and discipline,
learns nothing throughout the poem while he is alive.
While both Lady Philosophy and Pandarus attempt to fulfill the role of physician to their respective
patients, it is only Philosophy who prevails in the task. Philosophy’s tactic to assuage Boethius is to
approach his complaints with a “calm demeanour of indifference” (Boethius 10). She consistently provides
Boethius with firm, yet concerned dialogue in order to help him understand the divine forces that govern
the world. Boethius trusts Philosophy because she refuses to simply pacify him; rather, she, at times
92