The Pardoners Tale Essay Research Paper The

The Pardoners Tale Essay, Research Paper

The Pardoner s Greed

The forgiver, in Geoffrey Chaucer s The Pardoner s Tale, is a oblique character. He is a adult male with a great cognition of the Catholic Church and a great love of God. However, despite the fact that he is person whom is looked at with regard at the clip, the forgiver is nil more than an impostor who makes his life by gulling people into believing he forgives their wickednesss, and in exchange for forgivenesss, he takes their money. His sermon-like narratives and false relics fool the people of the towns he visits and do him look as a plausible adult male, which is precisely what the forgiver wants. In fact, the forgiver is an covetous and fallacious character whose driving force in life is his slogan, Radix malorum est cupiditas, which is Latin for greed is the root of immorality. The forgiver s full pattern is based upon his slogan and is motivated wholly by greed.

The forgiver is supposed to forgive wickednesss, nevertheless, he views his place as a strategy to do money and turns it into a fraud. His first-class speech production accomplishments allow him to turn this profession into a cozenage. He attracts the people with his storytelling and his discourses, which are delighting to them, By God, I hope I shal yow telle a thyng / That shal by reson been at youre liking, ( 457-58 ) . One illustration of a discourse about his slogan is the narrative of the three rioters. This narrative gives an dry account related to the rioters deceases, due to greed and the forgivers pattern of his profession, which is besides driven by greed ( Rossignol, 267 ) . He tells the people what they would wish to hear, so that he may draw them into his trap and subsequently rip off them out of their money. His technique to gulling people is to prophesy on the topic of Radix malorum est cupiditas. Since his life depends on the people s response to the discourse, the forgiver must do it both converting and entertaining: Thanne telle I hem ensamples many oon / Of olde narratives longe tyme agoon / For lewed peple loven narratives olde ; / Swiches thynges kan they wel reporte and holde, ( 435-38 ) . When the forgiver is through with his narrative, he does non bury to remind the fold about doing their offering to him, so that they may protect themselves from greed and against wickedness. The forgiver shows no mark of understanding or compunction towards his Acts of the Apostless upon those whom he cheats. This is one of the many greedy fast ones that the forgiver performs to gull and steal from the people.

Besides being a great narrator and talker, the forgiver is besides a fantastic histrion, complete with converting props to lead on the fold with. He preaches and tells the people about the power of his relics, which in fact are shams. Many of his relics were really the castanetss of dead animate beings, such as hogs, which he claimed to be the castanetss of dead saints, and baseball mitts, which, he claimed, would assist harvests turn if worn when seting them ( Pichaske, 131 ) . The forgiver claims that his relics have the power to forgive evildoers of both the penalty due to transgress and the guilt of wickedness itself ( Hussey, 177 ) . The people believe the forgivers words and rapidly pay to be pardoned, in return the forgiver hands them one of his bogus relics. The forgiver rapidly and merrily accepts their offerings without first seeing if there is any penitence in the people. This goes to demo merely how uninterested in the people the forgiver is and how he is merely interested in the offerings he receives. Those who buy the forgivenesss, misidentify what is material ( the relic ) , for what is immaterial, which, in this instance, is God s forgiveness ( Rossignol, 270 ) . Due to the people s ignorance, the forgiver refers to the fold from which he receives his money, as stupid and describes them as his apes, or saps in The General Prologue. The forgiver is non at all ashamed to state that he does non care a fig Bachelor of Arts

out the province of their psyches, but merely about their pocketbooks, ( Rossignol, 268 ) , in The General Prologue. His chief concern is greed, instead than redemption of those who come to him seeking it. What the forgiver is making is perpetrating a wickedness, and he is really cognizant of it himself. The forgiver has let the greed thrust him off from God s ways and is following his covetous feelings.

The Pardoner has argued that from evil purpose may come good, and being evil himself, he might animate some good in others, ( Pichaske, 130 ) , nevertheless, it is apparent that the forgiver s sermon and workss do no good to the people. The fact that good may frequently come from immorality does non, nevertheless, excuse one who preaches against that same frailty which characterizes his ain action, ( Pichaske, 127 ) . The forgiver preaches against greed, while he himself patterns it during his discourses and false forgivenesss. The forgiver is so intrigued with greed that he becomes blind to the immorality that he is perpetrating while he preaches about it. The sightlessness explains why he is able to talk about greed and how it kills, while he besides is populating a life that is under the control of greed ( Rossignol, 270 ) . The forgiver is unable to see his errors and hence, he is unable to halt sinning because of his passion for greed. Greed has taken over the forgiver ; his actions and his words show this in the text, But alderbest he song an offertorie ; / For wel he wiste, whan that vocal was songe, / He moste preche and wel affile his lingua / To wynne silver, as he ful wel koude, ( General Prologue, 710-13 ) . He shows no understanding for his black development of the ignorant and pious and continues to be a dissembler. His actions of greed lead to other wickednesss, as his slogan says, Radix malorum est cupiditas, such as pride. If you know that you are transgressing against what is right and go on making it that is the deadliest wickedness of all ( Hussey, 183 ) . The forgiver realizes that he has become a dissembler and has let the greed control him.

Therefore, the forgiver can non halt sinning because the greed has taken control over him and leads him into more wickedness. The forgiver himself becomes the really symbol of greed. The forgiver preaches against greed to the fold in order to feed his ain greed ( Brewer, 201 ) . He continues to love God, nevertheless, he besides continues to transgress against Him, due to the greed that drives him. The forgiver s immoral actions towards the pious people of the town are cogent evidence that he has no understanding towards them, and that his greed pushes him to make everything possible to have their money. The forgiver s continual hungriness for greed does non let him to halt sinning. His desire for money leads him to going a wholly covetous personality. From his greed comes the craftiness that he uses on the fold as he exploits them for his life. The forgiver submits himself to his subject of Radix malorum est cupiditas. His subject becomes a world and he allows greed to take command his life. Just as Jesus lived life life into ageless life, the forgiver lives his life deceasing into ageless decease by perpetrating his covetous Acts of the Apostless and lead oning people in the name of God.

Plants Cited

Brewer, Derek. The Canterbury Tales.

An Introduction to Chaucer. New York:

Longman Inc. , 1984

Hussey, S. S. The Canterbury Tales II.

Chaucer: An Introduction. New York:

Methuen & A ; Co. , 1981

Pichaske, David R. Pardoner s Tale.

The Movement of the Canterbury Narratives: Chaucer s Literary Pilgrimage.

New York:

Norwood Editions, 1977

Rossignol, Rosalyn. The Pardoner s Tale.

Chaucer A to Omega: The Essential Mention to His Life and Works.

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Facts On File, Inc. , 1999