From his prologue and tale, the reader discovers that the excuser is well read, that he is psychologically astute, and that he has profited signifi groundworktly from his profession. Yet Chaucer places him at the truly bottom of worldly colligate because he uses the church and holy, religious objects as tools to profit personally. In the other great classic of the Middle Ages, Dantes Divine Comedy, Dante arranges blaze into nine concentric circles. The first circle is reserved for the least offensive sinner, with each subsequent circle holding forever more evil sinners, finally ending in the comely about pernicious and vicious sinners, including betrayers such as Judas Iscariot and Brutus. In the 9th circle of Dantes Inferno, the circle just above the betrayers, ar the simonists, those sinners who read a practice of selling holy items, sacraments, or ecclesiastic offices for personal profit. The punishment for such perversion of holy objects was very(prenominal) sev ere. Consequently, in the hierarchy of the medieval church, the excuser and his sin atomic number 18 especially heinous.
The other pilgrims recognize the sins of the Pardoner, and their antagonism toward him is expressed by the Host at the end of the Pardoners tale when the Pardoner has the pertness and hypocrisy to try to sell one of his pardons to the Host. Thus, while the Pardoner is the around evil of the pilgrims, he is nevertheless the near intriguing. The close provocative thing about the Pardoner is his open grammatical construction about his own hypocrisy and avarice. Some critics have called him the abou t thoroughly modern character in The Canterb! ury Tales, especially in his use of modern psychology to dupe his victims. Likewise, his self-evaluation makes his character state: He maintains that, although he is not moral himself, he behind tell a very moral tale. This concept merely makes him a character worth noting.If you want to get a full essay, order it on our website: OrderCustomPaper.com
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