Friday, December 30, 2011


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Despite the social expectations on a person of his eminence and position, the bishop was still an individual with sins. He addressed those around him as nephews, this being a term for illegitimate sons whom he fathered. The vows and his position as a bishop did not prevent him from committing adultery.

Despite the bishop existing in a privileged position in society, death renders the individual alone. The reader is able to see the foolishness of the bishop in his pleas for how his body was to be treated after his death, and his apparent belief that he would still somehow be able to think and see from within his body after death. Yet, he was still bound by the pre-conceptions of society Eto have glamour and position even at death, when it stopped meaning anything. He was afraid that his son and ‘nephewsEwould revel down my villas after his death. He tried to use blackmail and threats such as else I give the Pope my villas in order to get what he wants, but fails.

For the religious, death effectively freed the individual from these baser concepts, but the contrast between his apparent preaching and his bargaining showed the conflict between the two sides of this individual the “properEone with a religious face in the pulpit, and the selfish, crude, lewd, jealous individual that is hidden from society’s eye.

This hypocrisy was also apparent in the persona’s obsession about material wealth in his gloating over the planned material for his tomb True peach, rosy and flawless how I earned the prize, and his meaningless fighting over the stone to be used in his tomb.

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Pretending to stand above the morals of a corrupted society, ironically the bishop, with his wealth and power, manifested more traits of human sin and greed than those he preached to. This hypocrisy was shown by the contrast of preaching and pleading and gloating throughout the entire poem. Peaces, peace seems allE fought with tooth and nail to save my niche. In addition to that, he mixed the sexual imagery of his mistress with the religious imagery of Madonna in his description of the lapis lazuli being Blue as a vein o’er the Madonna’s breast. He also wanted a mixture of religious, pagan and lewd imagery carved on his sepulchre, such as Saint Praxed in a glory, and one Pan Ready to twitch the Nymph’s last garment off, And Moses with the tables.

Like soldiers dividing the cloths of Christ as he was being sacrificed, these society-ordained and self-described ‘bishopsEdivided up the Church for their personal glory Eeven in death, reserving for themselves niches and snatching corners of the Church in which to place their tombs. The persona even went so far as to implore God curse the same upon Gandolf’s body. In addition to that, it was revealed that so much was saved if aught were missed during the conflagration of his church, when he took a lump of lapis lazuli away with him. The usage of the grotesque imagery of a Jew’s head cut off at the nape also indicated the anti-Semitism that simmered under the surface of the Church of that time. Supposedly loving bishops were in fact longing for racial genocide.

It is often said that humankind long to be God. This was especially true for this particular bishop, who hoped to have the lump of lapis lazuli poise between my knees, Like God the Father’s globe on both his hands. He hoped to have people worship his tomb like ye worship in the Jesu Church so gay.

Despite all his bad deeds, it is without doubt that the bishop felt the likeness of guilt, which manifests itself in his outbursts of ah God, I know not. Like a selfish and blaming society, he attempted to place his guilt and his downfall upon others, such as his sons or his dead mistress. Ever your eyes were as a lizard’s quick, They glitter like your mother’s for my soul.

The end of the poem was that of hopelessness for the hallucinating bishop who was still convinced that Gandolf was leering at him from his tomb.

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