1501 God my soule save: how do you interpret the references to God in this speech by the ancient Trojan Criseyde (see lines 1503, 1509, 1512, 1518)?
1502 To dyen in the peyne, I koude naught: (I couldn’t, even if I were to die under torture). See earlier, for Criseyde’s readiness to submit to test and duress.
1543 And fermely impressen in his mynde: how different is this medieval poem’s account of perception, memory and other inward processes (as in this stanza), and how does its account contribute to the development of the narrative?
1547 and yet he took non hede: in what ways might this be a criticism?
1568 ‘whoso seeth yow knoweth yow ful lite’: who has earlier spoken of bestowing ‘wordes white’ [specious, plausible] on someone? Where else is Criseyde alert, or not, to the deceptiveness of appearances?
1570 and wax for shame al reed: how do you interpret Criseyde’s blushing embarrassment here? Where else in this third book do characters blush?
1573 ‘Have here a swerd … !’: the body language in lines 1571-5 is quite suggestive. What significance, if any, do you place on how Pandarus behaves in the vicinity of Criseyde or Troilus?
1576 I passe al that which chargeth nought to seye: what other information do you feel the narrator withholds? How does this work in this third book and the poem more largely?
1577 What! God foryaf his deth: how do you read the narrator’s comparison of Criseyde’s choosing to overlook what has happened to her with Christ’s forgiveness of those who crucified him (Luke 23: 34)?
1579 For other cause was ther noon than so: [because there was no reason to do otherwise]. How do you interpret Criseyde’s apparent disinclination to make an issue of what has just occurred the previous night?
1582 And Pandarus hath fully his entente: what can be said about Pandarus’s ‘entente’ on the basis of the text?
1583 Now torne we ayeyn to Troilus: the poem is presented in a quasi-dramatic scene-structure. Assess the effect of the transitions where scenes close and begin.
1599 ‘Thow hast in hevene ybrought my soule at reste’: what are the implications of associating such religious language with Troilus’s experience?