Chaucer is renowned for his portrayals of psychologically intricate characters. The Pardoner, an irreverent character in Chaucer's narrative plot The Canterbury Tales, is an excellent example of such a complex character. While alcohol may have been partially responsible for the Pardoner giving his companions such an introspective narrative, the Pardoner's character insight is intoxicating. Overwhelmed by a subconscious need to "forgive" or absolve himself of guilt caused by a dishonest lifestyle, the Pardoner uses his prologue and narrative as vehicles of confession and edification. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an Original Essay The Pardoner begins by presenting himself to the reader as a false purveyor of false relics. The insincere ecclesiast reveals: «I say a few words in Latin to spice up my sermon; this spices up my appeal and stimulates more zeal in my listeners" (ls. 16-18). Rather than incorporating the Latin text into the sermon in a way that would prove beneficial to his parishioners, the Pardoner confesses that he simply speaks the words for their euphonic and energizing effects. Subsequently he states: "Then I display my glass cases, filled to the brim with rags and bones. They pass for relics among all the local people" (ls.19-21). The word "promoted" denotes that the objects the Pardoner has crammed into this aesthetically pleasing glass case are less than genuine relics. Then, by divulging the bone relic's absurd purpose to a now-wary public, the Pardoner willfully further incriminates himself. The sheep's shoulder bone is said to transform the liquid into a kind of blessed elixir that heals livestock and "cures jealousies." Lacking the authority his pulpit commands, the Pardoner is no doubt aware of the negative light these bizarre reports cast upon him; however, the confession is not without consequences. Later in the prologue, the Pardoner subjects himself to the criticism and scorn of his companions by telling a disturbing account of his profession and character. The Forgiver declares: "With such wagging of the horns I have won, year after year, a hundred marks since I have been a Pardoner" (ls.61-62). In other words, the Pardoner boasts of having swindled a hundred marks from his congregation every year through specious tactics (such as renting relics). However, one hundred marks in the Pardoner's time would have been an incredible sum of money. Therefore, the Pardoner exaggerated this sum to arouse resentment and self-loathing among his companions. The Forgiver intends this masochistic act (taking pleasure in self-degradation) to serve as punishment for his failure to openly confess his sins. Subsequently, he claims to condemn avarice (greed) in each of his sermons so that his parishioners will feel "free in giving a few cents". However, the contrasting quote that follows truly describes the character of the Forgiver: "My mind is set on what I want to overcome and not on the correction of sin. I don't care, when I'm in the grave, if souls go picking berries I could save " (ls.75-78). Clearly, it is the Forgiver who is stingy. Furthermore, he states that after his parishioners die and can no longer contribute to his purse, their souls no longer matter to him. The Pardoner willingly confesses his despicable opinions to his companions, but does so without remorse. Under the guise of arrogant oration, the Pardoner cautiously confesses his guilt. The final part of the prologueof the Pardoner offers the reader a more docile, frank and penitent Pardoner. At this point in the "sermon", it seems that the Forgiver would lower his voice, not for fear of being heard, but for emphasis. The Pardoner states: "But to briefly express my purpose, I confess that I preach nothing but out of cupidity. This is why my text is still and always Radix malorum est cupiditas. Because with this text I can denounce, in fact, the same vice that practical, which is greed. Although that sin is lodged in my heart, I am capable of separating others from greed and repenting bitterly, even if this is not my main intent" (ls.95-104). In essence, the Forgiver claims the proverb "Greed is the root of all evil" as his only guide to talking about greed. Using this aphorism, the Pardoner has the ability to persuade his parishioners to repent and abandon their sin, while greed remains lodged in the hearts of the clergy. The choice of words here contradicts his previously presented indifferent attitude towards his vice . The word “lodged” compares greed to an unwelcome and violent intruder who now resides in his conquest similar to a bullet lodged in his leg. This powerful verbalization signals the Pardoner's desire to purify himself from his vice and confess his guilt for maintaining a dishonest lifestyle. After realizing that the prologue and the Pardoner's tale are both used as a means of confession, the analytical reader discovers that both the confession and the Pardoner's tale are tools of instruction. By warning his companions of the evils of greed in the prologue (ironically, using himself as an example), the Pardoner builds the foundation for his tale. However, the tale does not highlight greed as the root of all evil, but instead creates a more tangible relationship. "The Pardoner's Tale" relates greed and death. After a long conversation with the Old Man, the three "enlightened" gentlemen proceed in the suggested direction. The Pardoner continues: "Till they reached the tree, there they found florins of fine gold, struck bright and round, nearly eight bushels, as they thought. And after Death they searched no more" (ls.87-90). It is implied that the lords had found Death in the form of gold coins. Every man's greed leads to his death, thus allying greed with death. At this point, the Pardoner has delivered his message directly (prologue), has directed his message by telling a story intended to underline its morality (narrative), and will now supervise an examination in an attempt to ascertain whether his message has been conveyed successfully. The Pardoner isolates the Host by calling him "the man most shrouded in sin" and begins to taunt him in an obscene way, unconsciously desiring the final result of the exchange. The Pardoner briefly attempts to restore the credibility of his pardons and relics and then offers absolution to all his companions who would reward him with authentically minted coins. The Pardoner implores: "Come, offer first, Lord Guest, and once done, then you will kiss the relics, each one, yes for a penny! Come, open your purse!" (ls.159-161). The relics carried by the Pardoner were located in a bag located above his groin. Translated in this way, the Pardoner's vulgar affronts induce the Host to kiss his gonads. By doing so, the Guest would be forced to undo/deny his bag/masculinity. The Host vehemently refuses, expressing his desire to consecrate the Pardoner's gonads in pig excrement. By refusing to accept the self-indulgent relics, the Host passes the Pardoner's test. Originally, humanity's natural greed pushed the Pardoner to exploit the fake relics to appease the."