I found some of The Book of Duchess very hard to follow but one of the most interesting aspects of piece that I enjoyed was the religious and mythological references. I found it very interesting that there is no mention of the Christian afterlife, not even in a hopeful way. One of several references is when the man in black says “God yive me reste” (683). Also, toward the beginning of the story during the telling of King Seys and Queen Alcyone, the speaker doesn’t mention an afterlife when he refers to their deaths even when the widow is grieving for her late husband, she does not find comfort in any Christian ideals, but instead turns to Juno from Greek mythology. Although there is mention of helle or being damned if you commit suicide, there is no hopeful thoughts of heaven.
Like other medieval texts we have read, there is a combination of religions or spiritualities. I find it fascinating that the line between Christian texts and Greek mythology, for example, is so ambiguous. Texts evoke Christian God and Greek gods. Like our readings from last week that talked about Wyrd and fate, this piece refers to Fortune as a powerful force. The mixtures of powers and religions is sometime confusing, but all in all very interesting.
I also appreciated the combination of Christian ideals and Greek mythology in this poem. It reminds me a little bit of when we read Yonec by Marie de France. As we discussed in class, Christian and ideals and supernatural elements did not have a strict distinction during the Medieval period, and as such it was not uncommon to see both play an important role in a piece of writing. I am curious if the same is true with Christian ideology and Greek mythology, as it is a combination I don’t think we have seen as much yet. As you said, it appears that Medieval literature has a trend of blurring and blending ‘powers’, for lack of a better word. I find this lack of distinction equally confusing and interesting as well!
You mention the concept of wyrd and fate present in The Book of the Duchess. I too recognized this and it seemed that fortune and fate were once again seen as a negative force. The lines “She is th’envyouse charite/ That is ay fals and seemeth wele” (642-3) portrays fate as a deceptive and cruel power. Furthermore, in lines 673-4, the speaker feels helpless when he says “For fortune can be so many a wyle/ Ther be but fewe can hir begyle.” Similar to what we saw in the Exeter poem, fate/fortune/wyrd is seen as a force that we are powerless in front of. Accept it and move on (as best you can).
I was also interested in the “virtuous pagan” spirituality of the poem. It reminded me of the point that Professor Seaman made in the last class of Chaucer doing some of the things we associate with the Renaissance before the start of the Renaissance (as opposed to being a precursor of that movement). I also think that at least part of the reason for the decision came out of a desire to establish himself as a serious poet.
We talked last class about Chaucer engaging with Virgil and Ovid in order to show his erudition and level of achievement as a poet. I’d argue that the same is in play in Book of the Duchess, if not more so. The introduction indicated that this was one of Chaucer’s earliest poems and that Chaucer, at this point a relative nobody within the court, was writing his poem for one of the most powerful men in the land. What better register in which to address such a high figure than a classically-inspired one? Chaucer makes use of an old, mythic reference in the story of Ceyx and Alcyone which not only “fits” the story he wishes to tell thematically but also shows off his knowledge as a young fledgling poet.