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allow fate to influence Troilus And Criseyde By Chaucer

Chaucers epic poem, Troilus and Criseyde, is not a new tale, but one Chaucer
merely expanded upon. One of these expansions that Chaucers work has become
renowned for is the improvement of the characters. Generally, Chaucers
characters have more texture, depth, humanity, and subtlety than those of the
previous tales. Of the three main figures in the epic poem, Troilus, Criseyde,
and Pandarus, Pandarus is the character that Chaucer took the most liberty with,
creating and evolving Pandarus until he had taken on an entirely different role.
However, this is not to say that Chaucer did not add his own style to Troilus
and Criseyde. Chaucers continual development of the primary characters
definitely lend more interest and humor to the epic poem, Troilus and Criseyde.
The most interesting character by far is Pandarus. He serves as the protagonist
and go between for Troilus and Criseyde. In fact, one could argue if it were not
for him, Troilus may never have attained the brief affections of his lady love,
Criseyde. When Pandarus comes across an uneasy Troilus and inquires as to the
cause of his trouble, his speech is very eloquent. It is this speech that gives
the reader his first glimpse of how subtlety and indirectness will initially
characterize Pandarus. Further along the passage, Pandarus torments Troilus into
anger, causing him to reveal the source of his woe. (Chaucer 24-5). In regard to
the introduction of Pandarus, Kirby concludes: "Chaucer makes us feel
that here is a witty, likable chap who does not take life too seriously and who
does not hesitate to mingle friendly works with good-natured taunts." (127)
Pandarus also reveals that he is fairly well educated with his allusion to Niobe.
In addition to the revelation of his education, this also reveals Pandarus
penchant for a pattern of persuasion which he employs throughout his role.
"Pandarus thinks the that way to make a man do something that he does not
want to do is not to tell him bluntly and baldly what course of action he should
pursue, but rather, gradually to lead up to the main point, expanding on the
notion in various ways and especially by quoting sufficient authority and
testimony to show his plan is the correct one, in fact, the only one
possible" (Kirby 133). This demonstrates that not only does Pandarus have a
classical education, but that he also maintains some grasp on the concept of
psychology. Aside from the intellectual side of Pandarus, Chaucer develops a
very human aspect to this character. Chaucer purposefully places Pandarus in the
role of the unrequited lover, making him seem less feeble-minded. At the same
time however, Pandarus reasserts his illogical reasoning in order to convince
Troilus to divulge his heart wrenching secret. Even after Troilus curt
dismissal, Pandarus continues to badger the beleaguered knight, demonstrating
yet another strong personality characteristic: tenacity. This is supported by
Pandarus physically shaking Troilus. "And with that word he gan hym for to
shake,/And seyde, "Thef/ thow shalt hyre name telle,/But tho gan sely
Troilus for to quake/As though men sholde han led hym into helle,"(Chaucer
36). Consequentially frightened, Troilus tells Pandarus of his love for
Criseyde, Pandarus niece and even goes so far as to agree to enlist
Pandarus help in bringing his nieces heart to the beleaguered knight. In
his dealings with his niece, issues of Pandarus morality comes into being,
especially as his roll of the go-between for Troilus and Criseyde. "The
word pander, where he has bequeathed the English language, illuminates the
negative connotations that are put on his actions in modern meaning"
(Berkley Research 3). In regard to Pandarus selling of Criseydes honor,
one scholar believes that his loose morals would be fitting for someone of
younger years, but on an older man, it would be a serious affront to his
morality (Rosetti 177). A slightly more favorable view holds that as Pandarus is
beholden to aide a friend, Chaucer uses the characters charm to influence
readers to view the act as less of crime. Finally, one can take the opinion that
Pandarus actions coincide perfectly with the ideas of Courtly love and
therefore are less odious (Kirby 181). However grim these opinions maybe,
Chaucer, and as a result, Pandarus, takes the bull by the figurative horns and
addresses the issue. Criseyde questions Pandarus after his declaration of
Troilus love by saying: "Alas, for wo! Why nere I deed?/For of the
world the feyth is al agoon./Allas! what sholden straunge to me doon,/When he,
that for my beste frend I wende,/Ret ... more

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Roots of AntiSemitism




After learning about the Holocaust, I’ve asked myself many times how this could have happened.  Why would anyone believe it’s acceptable to massacre an entire people?  This is my reasoning for writing my paper on how Christian theology influenced anti-Semitism.  Much of the Holocaust appears to have it’s beginning with Christian theology.  I will begin my paper with the early writings of Christians and continue chronologically until after World War II.
The Apostle Paul was one the first people to criticize the Jewish people. At first, he tried to explain to the Christians not to adopt a superior attitude towards the Jews.
IF THE PART OF THE DOUGH OFFERED AS FIRST FRUITS IS HOLY, THEN THE WHOLE BRANCH IS HOLY; AND IF THE ROOT IS HOLY, THEN THE BRANCHES ARE ALSO HOLY…DO NOT BOAST OVER THE BRANCHES.  IF YOU DO BOAST, REMEMBER THAT IT IS NOT YOU THAT SUPPORT THE ROOT, BUT THE ROOT SUPPORTS YOU.
At one point this appeared to be Paul’s feeling towards the Jews and the Christians.  His sentiment appeared to change, according to Christian suppressionists.  In the text Romans, many of Paul’s statements were misinterpreted by those Christians to make themselves appear more superior to the Jewish people.
…INCLUDING US WHOM HE HAS CALLED, NOT FROM THE JEWS ONLY BUT ALSO FROM THE GENTILES?  AS INDEED HE SAYS IN HOSEA, "THOSE WHO WERE NOT MY PEOPLE I WILL CALL ‘MY PEOPLE,’ AND HER WHO WAS NOT BELOVED I WILL CALL ‘BELOVED.’"  "AND IN THE VERY PLACE WHERE IT WAS SAID TO THEM, ‘YOU ARE NOT MY PEOPLE,’ THERE THEY SHALL BE CALLED CHILDREN OF THE LIVING GOD,"
…GENTILES, WHO DID NOT STRIVE FOR RIGHTEOUSNESS, HAVE ATTAINED IT, THAT IS, RIGHTEOUSNESS THROUGH FAITH; BUT ISRAEL, WHO DID STRIVE FOR THE RIGHTEOUSNESS THAT IS BASED ON THE LAW, DID NOT SUCCEED IN FULFILLING THAT LAW… [ROMANS 9]
 "In proclaiming his Christian message Paul stressed that the Jewish nation had been rejected by God, and the new Covenant had superseded the old," said David Cohn-Sherbok, in his book The Crucified Jew.  "In these ways the New Testament laid the foundations for later Christian hostility to the Jewish nation…and served as the basis for the early Church’s vilification of the Jews." (Cohn-Sherbok)
Another early Christian writing which may have encouraged Jewish hatred is the Gospels of John.  Scholars believe John wanted to gain favor with the Roman Hierarchy.  Therefore, he emphasized the Jewish involvement in the death of Christ and minimized the Roman role.  "The Gospel of John contains some of the most hostile anti-Jewish statement in the Christian scriptures.  So sharp is the contrast in that gospel between Jesus’ exhortations to his followers to love one another and the hostile references to the Jews…John is ‘a gospel of Christian love and Jew hatred.’" (Charlesworth)
Some examples of John’s apparent sentiments towards the Jewish people include the following.
…THE JEWS REPLIED…[JOHN 18:31]
…MY FOLLOWERS WOULD BE FIGHTING TO KEEP ME FROM BEING HANDED OVER TO THE JEWS…  
…HE WENT OUT TO THE JEWS AGAIN…[JOHN 18:38]
…THE JEWS ANSWERED HIM, "WE HAVE A LAW, AND ACCORDING TO THAT LAW HE OUGHT TO DIE BECAUSE HE HAS CLAIMED TO BE THE SON OF GOD." [JOHN 19:7]
…THE JEWS CRIED OUT, "IF YOU RELEASE THIS MAN, YOU ARE NO FRIEND OF THE EMPEROR…"  
…HE SAID TO THE JEWS, "HERE IS YOUR KING!"  THEY CRIED OUT, "AWAY WITH HIM!  AWAY WITH HIM!  CRUCIFY HIM!…"[JOHN 19:14]
Many scholars believe the Jews and Christians were still worshipping together around the middle of the first century.  They discussed and acknowledged their differences, like a family fight.  Yet, towards the end of the first century their relationships deteriorated.  After the destruction of the second Temple in 70 CE, the Gentiles appeared to break away from the Jews.  Jewish leaders who remained faithful to the Mosaic Law, began excommunicating Christian Jews under Nero’s leadership, ending decades of relatively peaceful coexistence and shared worship. (Hauer)
The presumed superiority of Christianity started to influence Christian teachings.  The ‘Letters of Barnabas’ (late first century or early second) repeatedly proclaims this belief:  I found many passages in his letter regarding superiority.
"…HEAPING UP YOUR SINS AND SAYING THAT THE COVENANT IS BOTH THEIRS AND OUR.  IT IS OURS:  BUT IN THIS WAY DID THEY ... more

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