The Pardoner uses deception and self-deception in the tale as well as greed, which shows us his true character. The reader can tell the Pardoner’s true character, however, the pilgrims cannot. This creates dramatic irony in the tale. Pardoners at this time were generally considered to be corrupt. This could have influenced Chaucer’s decision to write about a corrupt Pardoner. Originally, Pardoners well respected men of the church. “They would be allowed to remit the punishments only of those who were truly penitent, and their gains would have to be handed over to their superiors.” However, Chaucer describes a completely different pardoner, “This is what pardoners had originally been; but if we turn from this summary to the pardoner Chaucer describes, we find not a replica but an appalling parody.” He is aware that he is usurping the role of priest, and is happy to do so, “I yow assoille by myn heigh power, Yow that wol offre, as clene and eek as cleer As ye were born.” The quote, “That no man be so boold, ne preest ne clerk, Me to destourbe of Cristes hooly werk.” could suggest that he is showing off to the pilgrims as he is telling them what not to do even though he knows that he is not doing it. This can be considered to be showing off, as he has not been caught as yet. He is conscious of his own rhetorical powers as he says, “And ringe it out as round as gooth a belle.” He uses the imagery of a bell, which is an object that draws attention to itself and is often used as a warning. By comparing his speech to this, he suggests that his rhetorical skills are very powerful. To understand how integral the pardoner’s character is to the tale, we have to consider his portrait in the ‘General Prologue’ and his self-exposition in the prologue that precedes the tale. Knowledge of his character adds irony to the tale, which allows us to decide whether he is an appropriate narrator or not.
The Pardoner changes original sin from being ‘temptation’ to ‘gluttony’ in aid of his tale. As a consequence, religion is not considered to be as important to the Pardoner as showmanship. “For whil that Adam fasted, as I rede, He was in Paradis; and whan that he Eet of the fruit deffended on the tree, Anon he was out cast to wo and peyne.” This suggests that Adam bit the apple because of greed and not temptation. This shows the Pardoner twisting his tales, in such a way that it shows that greed is his driving motivation. Again, this shows that pardoners at this time were corrupt and very few modelled themselves on the original pardoners. The Pardoner does not take on board this moral wrongs, “I rekke nevere, whan that they been beried, Though that hir soules goon a-blackeberied.” This raises the point again of the Pardoner being a living example of not practising what he preaches. The Pardoner is greedy for money, “I preche of no thing but for coveitise.” This is the complete opposite attitude to what he should have. He should not seek material gain regardless of the expense. It is apparent that the key motivation of the Pardoner in the tale is greed. It is ironic that the tale is about developing the idea that the root of evil is greed, “Radix malorum est Cupiditas.”
The tale is addressed to three audiences. Firstly, the pilgrims who are physically with the pardoner as he tells his tale. Secondly, are the gullible and impressionable, which the pardoner preaches to and they accept everything that he says. Finally, there is the modern or contemporary audience. As there are three audiences, there are three levels of knowledge, which creates a sense of irony. The Pardoner is able to manipulate the gullible and impressionable audience by making them believe that he is an honest priest in the first place. However, he uses unique techniques to achieve this, “I preche nothing but for coveitise.” He admits he is a fraud, but manages to keep the audience on his side. By dropping the pretence, the pilgrim audience feel flattered, but this is all part of the manipulation by the Pardoner. He damns himself to lower the audience’s guard, and they perceive him as being funny, “I preche so as ye han herd bifoore, And tell an hundred false japes moore.” This shows how he is able to manipulate the audience with ease. The revellers also attempt to use deception, “Now lat us sitte and drinke, and make us merie, And afterward we wol his body berie. And with that word it happed him, par cas, To take the botel ther the poison was, And drank, and yaf his felawe drinke also, For which anon they stroven bothe two.” This shows a disregard for their oaths.
Throughout the tale, the Pardoner tries to make himself appear to be something he is not. He pretends to be a priest in order to steal money from people and he also uses metaphors to describe himself, “Thus spitte I out my venym under hewe Of hoolinesse, to semen hooly and trewe.” He refuses to say his exact name, “For though I telle nought his proper name, Men shal wel knowe that it is the same.” Which suggests that he is trying to deceive or convince himself that he is something that he is not. He betrays himself in speech, “I stoned lyk a clerk in my pulpet.” Here he compares himself to a dove, which is considered to represent God. However, he has also called himself a snake, which is a more accurate personification, which shows his self-deception. “Him thoughte he rood al of the newe jet.” In the Pardoner’s mind, he is in the latest style, which shows how he perceives himself. The Pardoner claims to be all powerful, with an immense voice, but he is considered to be effeminate, “I trowe he were a gelding or a mare.” This contradicts his view of himself. I can be said that the Pardoner is unaware of the most important audience of all, God? However, it can be argued that momentarily he is telling the truth, “And lo, sires, thus I preche. And Jhesu Crist, that is oure soules leche, So graunte yow his pardoun to receive, For that is best; I wol yow nat deceive.” This suggests that there is hope yet for the Pardoner, and thus hope for everyone. Perhaps the Pardoner is a lost soul trying to become enlightened. This is ironic as he has been completely immoral up to this point. The revellers also create a sense of irony as they deceive themselves, “Now lat us sitte and drinke, and make us merie, And afterward we wol his body berie. And with that word it happed him, par cas, To take the botel ther the poison was, And drank, and yaf his felawe drinke also, For which anon they stroven bothe two.” They try to chase death but end up dead themselves.
Clearly, the Pardoner is a man of the cloth whose physical features reflect a benevolence quite befitting of such a character. His hands are not especially large, however, they hold in them a great deal of responsibility, inasmuch as the task of absolution is no small act, indeed. His eyes are soulful yet sorrowing in light of the grave moral depravity he routinely witnesses, his smile is warm and inviting in spite of his intrinsic desire to frown upon humanity's impertinence. There is an intimate link between the teller and the tale. The tale helps us to learn more about the Pardoner, however, there is a limit to our exploration of the Pardoner’s character. We are unable to explain why the Pardoner fails to practise what he preaches. However, Chaucer could have used this to create irony in the tale, which suggests that the Pardoner is appropriate to tell this tale.
