How we cite our quotes: (Line number)
Quote #1
Oure lige lordes seel on my patente,
That shewe I first, my body to warente,
That no man be so boold, ne preest ne clerk,
Me to destourbe of Cristes hooly werk. (51 – 54)
The Pardoner refers here to showing everyone the "seel," or stamp of approval he's received on a piece of paper, signaling his permission from the local authority to sell pardons there. Because orders of traveling friars and preachers regularly fought over territory, they had to get this permission in order to legitimately preach in someone's territory. It's somewhat striking that the Pardoner refers to his body while defending his right to preach there. This choice of words may be meant to draw our attention to the Pardoner's body, as it will play a significant role in what remains of his Prologue and Tale. It could also suggest that traveling pardoners were at risk for getting beat up by the local clerics.
Quote #2
Thanne shewe I forth my longe cristal stones,
Ycrammed ful of cloutes and of bones;
Relikes been they, as wenen they echoon.
Than have I in latoun a sholder-boon
Which that was of an hooly Jewes sheepe. (61 – 65)
This passage illustrates another important role bodies play in the Pardoner's Prologue and Tale. Relics are pieces of the bones, clothing, or possessions of a holy person. Many medieval people thought they had miraculous healing or other powers, but the Pardoner admits with "as wenen they each one" ("or so they think") that his relics are fake. Chopping up saints' bodies into little pieces to worship may sound weird to us, but many saints themselves thought it was a great idea. There's a story about St. Mannas that claims that his finger detached itself of its own accord when a priest came around to collect relics from him after his death.
Quote #3
If that this boon be wasshe in any welle,
If cow, or calf, or sheep, or oxe swelle,
That any worm hath ete, or worm ystonge,
Taak water of that welle, and wassh his tonge,
And it is hool anon; and forthermoor,
Of pokkes and of scabbe and every soore
Shal every sheepe be hool that of this welle
Drynketh a draughte. (67 – 71)
The Pardoner presents the bone that belonged to a 'hooly Jewes sheepe' as having curative powers specifically for animals who have parasites or caught pox, thus linking the bodies of these sick animals to that of the mysterious sheep to whom the bone once belonged. Bodies heal bodies.