Chaucer is renowned for his portrayals of psychologically complex characters. The Pardoner, an irreverent character in Chaucer's frame story The Canterbury Tales, is an excellent example of such a complex character. Although alcohol may have been partly responsible for the Pardoner offering his companions such an introspective tale, the insight into the Pardoner's character is intoxicating. Overwhelmed by an unconscious need to "forgive" or absolve himself of the guilt caused by a dishonest lifestyle, the Pardoner exploits his prologue and narrative as vehicles for confession and edification. Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get the original essay The Pardoner begins by introducing himself to the reader as a deceptive purveyor of false relics. The insincere clergyman reveals: “I say a few words in Latin to spice up my sermon; it perfumes my attraction and incites my hearers to greater zeal” (ls.16-18). Rather than incorporating the Latin text into the sermon in a way that would prove advantageous to his parishioners, the Pardoner confesses that he simply speaks the words for their euphonious and empowering effects. He later states: “Then I display my glass cases filled to the top with rags and bones. They are considered relics by all those present” (ls.19-21). The word “pass” suggests that the items the Pardoner has crammed into this aesthetically pleasing display case are not true relics. Then, by divulging the bone relic's absurd purpose to a now-wary public, the Pardoner intentionally incriminates himself further. The shoulder bone of the sheep is said to transform the liquid into a kind of blessed elixir that heals livestock and "cures jealousies." Not having the authority that his pulpit commands, the Pardoner is undoubtedly aware of the negative light that these bizarre stories cast on him; however, the confession is not without consequences. Later in the prologue, the Pardoner submits to the criticism and scorn of his companions by telling a disturbing tale about his profession and character. The Pardoner declares: “Thanks to so many schemes, I have earned, year after year, a hundred marks since I became a Pardoner” (ls.61-62). In other words, the Pardoner brags about cheating his congregation out of a hundred marks each year through specious tactics (such as renting relics). However, a hundred marks at the time of the Pardon would have been an incredible amount of money. Therefore the Pardoner exaggerated this sum in order to arouse resentment and self-contempt among his companions. The Pardoner intends this masochistic act (deriving pleasure from self-degradation) to serve as punishment for his inability to openly confess his sins. Then, he explains that he condemns avarice (greed) in each of his sermons so that his parishioners feel “free to give money”. Nevertheless, the following contrasting quote accurately describes the character of the Pardoner: “My mind is set on what I expect to gain and not at all on the correction of sin. I don't care, when they are in the grave, if the souls go to pick berries which I could save" (ls.75-78). Obviously, it is the Forgiver who is greedy. Moreover, he claims that once his parishioners are dead and no longer able to contribute to his purse, their souls no longer matter to him. The Pardoner readily confesses his despicable opinions to his companions, but he does so. without remorse. Under the cover of a haughty speech, the Pardoner cautiously confesses his guilt. The last part of the Pardoner's prologue offers to the.reader a more tame, frank and penitent Pardoner. At this point in the “sermon”, it seems that the Pardoner was going to lower his voice, not for fear of being heard, but to insist. The Pardoner affirms: “But to summarize my remarks, I admit that I only preach for covetousness. Why my text is still and always Radix malorum est cupiditas. Because through this text I can denounce, in fact, the very vice that I practice, which is greed. But although this sin is lodged in my own heart, I am able to separate others from greed and bring them to painful repentance, although this is not my main intention” (ls.95-104). Essentially, the Pardoner claims the proverb “Avarice is the root of all evil” as his only guide for speaking about lust. By using this aphorism, the Pardoner has the ability to persuade his parishioners to repent and forsake their sin, while greed remains lodged in the Pardoner's heart. The choice of words here contradicts his previously presented indifferent attitude towards his vice. The word “housed” compares avarice to an unwanted and powerful intruder who now resides in its conquest like a bullet lodged in a leg. This powerful verbalization signals the desire for forgiveness. to purge himself of his vice and confess his guilt for maintaining a dishonest lifestyle. Having realized that the prologue and the Forgiveness tale are both used as a means of confession, the analytical reader then discovers that the confession and the Forgiveness tale are both instruments of teaching. By warning his companions of the evils of avarice in the prologue (ironically, using himself as an example), the Pardoner builds the foundations of his story. Although the tale does not present greed as the root of all evil, it instead shapes a more tangible relationship. “The Pardoner’s Tale” correlates greed and death. After a long speech with the Old Man, the three “enlightened” gentlemen proceed in the suggested direction. The Pardoner continues: “Until he reached the tree, they found there florins of fine gold, struck round and bright, nearly eight bushels, as they thought. And they sought no more after death” (ls.87-90). ). It is implied that these gentlemen had met their death in the form of gold coins. Each man's greed brings about his demise, thus combining greed with death. At this point, the Pardoner has communicated his message directly (prologue), addressed his message by telling a story intended to emphasize its morality (tale), and will now monitor an examination in an attempt to verify whether his message was conveyed with success. Pardoner singles out Army as "the man most wrapped up in sin" and begins to taunt him obscenely, unconsciously desiring the end result of the exchange. The Pardoner briefly attempts to restore the credibility of his pardons and relics, then offers absolution to one of his companions who would reward him with authentically minted coins. The Pardoner implores: “Come, offer first, Mr. Host, and once that is done, you will kiss the relics, each one, yes for a penny! Come, unpack your purse! (ls.159-161). The relics that the Pardoner carried were in a pouch located on his groin. Thus translated, the Pardoner's ribald affronts incite the host to kiss his gonads. In doing so, the Host would have been forced to undo/deny his scholarship/masculinity. The Host vehemently refuses, expressing his desire to encase the Pardoner's gonads in pig feces. By refusing to accept the forgiving relics, the host passes the test of forgiveness. Originally, humanity's natural greed motivated the Pardoner to exploit the false relics in order to appease his own."