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  precaution 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  underworld into nine concentric circles. The first circle is reserved for the least offensive sinner, with each subsequent circle holding  forever and a day more evil sinners, finally ending in the  fair 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   take away a practice of selling holy items, sacraments, or ecclesiastical offices for personal profit. The punishment for such perversion of holy objects was  ve   ry(prenominal) severe. Consequently, in the hierarchy of the medieval church, the forgiver 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   bitterness 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  al more or less provocative thing about the Pardoner is his open   locution about his own hypocrisy and avarice. Some critics ha   ve called him the most thoroughly modern cha!   racter in The Canterbury Tales, especially in his use of modern psychology to dupe his victims. Likewise, his self-evaluation makes his character   renowned: He maintains that, although he is not moral himself, he  rotter tell a very moral tale. This concept   but makes him a character worth noting.If you want to get a full essay, order it on our website: 
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