The Seven The Seven Deadly Sins in Deadly Sins in Medieval LifeMedieval Life

or… How to Get to Hell Without Really Trying

Anglo-Saxon vs. Medieval CultureAnglo-Saxon vs. Medieval Culture• Anglo-Saxon - English culture - druids taught:

– Fighting, warrior culture (Viking Hero)

– Social hierarchy based on tribal warfare

– Religion based on many “pagan” gods

• Medieval - Teachers use Bible, Roman Catholic church determines cultural norms:

– Culture-Social mores – they are more religiously based and believe in one God

– Life is a journey - man is a pilgrim on a journey (Canterbury Tales, Divine Comedy)

– Laws are based strictly on religious principles

25 Reasons You’ll Be Glad You Don’t Live in Medieval Times

25 Reasons You’ll Be Glad You Don’t Live in Medieval Times

Bible vs. Dante’s InfernoBible vs. Dante’s Inferno

*The Bible does NOT refer specifically to the seven deadly sins, but Dante’s Divine Comedy (Purgatorio) is considered the original source.

*By categorizing the sins, it helped priests figure out how to get people to repent and how to punish them so they wouldn’t go to hell. Dante had specific punishments for each sin which corresponded in the church to punishments or penance for forgiveness.

• A "sin" in the context of St. Thomas of Aquinas can be defined as "something human beings do which causes them to be unreasonable and unhappy."

• Another way to define "sin" is…

Sin is an offense against reason, truth, and right conscience; it is failure in genuine love for God

and neighbor caused by a perverse attachment to certain goods. It wounds the nature of man and injures human solidarity. It has been defined as "an utterance, a deed, or a desire contrary to the

eternal law."

Self-Destructive Behaviors

Medieval MedicineTheory of the Four Humors

Medieval MedicineTheory of the Four Humors

• Medieval medicine was thought to have a link to the sins that a person committed based on the “Theory of the Four Humors”, which was a commonly held medical theory of the time.

Medieval MedicineTheory of the Four Humors

Medieval MedicineTheory of the Four Humors

• This theory held that the body's state of health--and by extension the state of mind, or character--depended upon a balance among the four elemental fluids: blood, yellow bile, phlegm, and black bile. The four basic human temperaments, phlegmatic, sanguine, melancholic, and choleric, were each caused by a predominance of one of the four humors. The humors and their corresponding temperaments were closely allied with the four elements (air, fire, water, and earth) and the dualities of hot/cold, moist/dry.

PhlegmaticPhlegmatic• The temperament of

the calm and tough phlegmatics was influenced by excess phlegm, and was closely associated with water, cold and moisture. Characteristics: dull, pale, cowardly. 

SanguineSanguine• Sanguines, whose

cheerful and lively temperament resulted from the dominance of the blood, and was associated with the air, heat and moisture. Characteristics: amorous, happy, generous.

MelancholicMelancholic• The worry and

gloominess of the melancholies were due to a surfeit of melancholy. Associated with earth, cold and dryness. Characteristics: gluttonous, lazy, sentimental.

CholericCholeric• The energetic

cholerics had too much choler (an irritable petulant feeling) in his or her system. Associated with fire, heat and dryness. Characteristics: violent, vengeful.

Medieval MedicineTheory of the Four Humors

Medieval MedicineTheory of the Four Humors

The Seven Deadly Sins The Seven Deadly Sins A painting A painting by Hieronymus Bosch

• Literature often became the inspiration for great art in Medieval times. “The Seven Deadly Sins”, a painting by Hieronymus Bosch was greatly inspired by Dante’s descriptions.

• c.1485; Prado, Madrid • Depicts scenes of worldly transgressions.• The circular layout with God in the center represents Gods

all seeing eye - no sin goes unnoticed. • In the corners of the image appear the "Four Last Things"

mentioned in late medieval spiritual handbooks: Deathbed, The Last Judgment, Heaven and Hell, all of which are favorite themes of separate Bosch panels.

(The next slide is a clearer picture of Bosch’s famous work.)

Pope Gregory the Great

• Pope Gregory the Great revived the idea of "The Seven Deadly Sins" in the sixth century.

• He listed the spiritual offenses with Pride being the first and gravest of the seven because it can lead to the other six.

• The seven deadly sins are usually committed against one's self and can destroy a person's physical and spiritual health.

Capital Vices

  During the 13th century, the During the 13th century, the Roman Catholic Church Roman Catholic Church incorporated these sins into incorporated these sins into its teaching.its teaching.

The church called them "capital The church called them "capital vices" that can lead to sin. vices" that can lead to sin.

Literature such as Geoffrey Literature such as Geoffrey Chaucer's "Canterbury Tales" Chaucer's "Canterbury Tales" and various paintings have and various paintings have illustrated the seven deadly illustrated the seven deadly sins. sins.

1.PRIDE/Vanity(a desire to be important or attractive to others)

• A person thinks he/she already "knows it all""knows it all" and "has it all"."has it all".

• Pride Pride is a sin when it is in excess because it prevents one from growing and evolving, and from accepting oneself and others fairly and realistically.

VanityVanity: the Narcissus myththe Narcissus myth

• In Greek mythology, Narcissus was an extremely extremely beautiful young man whobeautiful young man who was obsessed with his own beauty.

• When he saw his face in the water, he fell in love with ithe fell in love with it and could not stop looking at the reflection.

• He gradually turned into a flower, now commonly known as Narcissus.

VanityVanity: the Narcissus myththe Narcissus myth

• In another version of the myth, Narcissus drownsdrowns after trying to kiss his own reflection.

• Narcissism is a term meaning “excessive self love.”

2. GREED/AVARICE2. GREED/AVARICE (a desire to possess more than one has need or use for.)

• One allows material itemsmaterial items control his/her sense of contentment.

• People under the influence of greed want more and more and are never are never satisfiedsatisfied.

3. ENVY. ENVY(resentment of others for their possessions; jealous competitiveness.)

• Those suffering from envy wish they were someone else because of the qualities and/or possessions a person has.

• Instead of honoring what they do have, they dishonor the gift of life they were given by being dissatisfied with it.

4. ANGERANGER

One becomes angry at someone or One becomes angry at someone or something to the point that one something to the point that one loses control over actions and loses control over actions and words.words.

• rage, fury, ire, wrath, resentment, indignation, offense, rant, temper, seethe, livid, annoyance, antagonism, rile…

(Uncontrollable feelings of resentment, revenge or even denial, it is also known as Wrath. )

“Anger and intolerance are the twin enemies of correct understanding.” --Mahatma Gandhi

5. Lust 5. Lust Sexual desires that disrespect the dignity Sexual desires that disrespect the dignity

of self and othersof self and others

• Sufferers of lust may have a strong sexual attraction towards a person and can't get him/her out of their minds.

6.6. GLUTTONYGLUTTONY

eating for pleasure; overindulgence in food, drink

or intoxicants

•Instead of being satisfied with what one has, he/she wants more, more, more.

•The chief error about Gluttony is to think it only pertains to food. Some people can't have enough toys, television, entertainment, sex, or company.

•It is about an excess of anything.

7. SLOTH7. SLOTH(laziness or idleness)

• Slothful people occasionally do something, but they only do it haphazardly -- only enough to get it done.

• Instead of giving life their best, they give much less than their best.

Corresponding Holy VirtuesCorresponding Holy Virtues

• To parallel the sins they oppose, there are seven holy virtues.

Holy VirtuesHoly Virtues

• Chastity – abstinence until marriage• Charity – giving to others• Temperance - moderation in

eating/drinking• Diligence - working hard• Patience or forgiveness• Kindness - admiration• Humility – modesty*Each of these was linked to an opposing sin.

• Chastity – abstinence until marriage• Charity – giving to others• Temperance - moderation in

eating/drinking• Diligence - working hard• Patience or forgiveness• Kindness - admiration• Humility – modesty*Each of these was linked to an opposing sin.

Sin and VirtueSin and Virtue

• Pride - Humility

• Envy - Kindness

• Wrath - Patience or Forgiveness

• Sloth - Diligence

• Greed - Charity

• Gluttony - Temperance

• Lust – Chastity*The church was thus able to promote the correct way of living in

this way.

• Pride - Humility

• Envy - Kindness

• Wrath - Patience or Forgiveness

• Sloth - Diligence

• Greed - Charity

• Gluttony - Temperance

• Lust – Chastity*The church was thus able to promote the correct way of living in

this way.

Seven Deadly Sins ActivitySeven Deadly Sins Activityfrom Edmund Spenser’s The Faerie QueenThe Faerie Queene is an incomplete English epic poem by Edmund Spenser. The first half was published in 1590, and a second installment was published in 1596. The Faerie Queene is notable for its form: it is one of the longest poems in the English language and the origin of a verse form that came to be known as Spenserian stanza. It is an allegorical work, and can be read (as Spenser presumably intended) on several levels of allegory, including as praise of Queen Elizabeth I. In a completely allegorical context, the poem follows several knights in an examination of several virtues. In Spenser's "Letter of the Authors," he states that the entire epic poem is "cloudily enwrapped in allegorical devices," and that the aim of publishing The Faerie Queene was to “fashion a gentleman or noble person in virtuous and gentle discipline.”

Seven Deadly Sins ActivitySeven Deadly Sins Activityfrom Edmund Spenser’s The Faerie Queen

Group Number Sin/Stanzas1 Pride: 172 Sloth: 18-203 Gluttony: 21-234 Lechery (Lust): 24-265 Avarice (Greed): 27-296 Envy: 30-327 Wrath: 33-35

Seven Deadly Sins ActivityEach poster must depict both the sin and the creature that the sin is riding. Pride will be a little more challenging because there are fewer text details, but you can be creative. The poster must include:

- A drawing of the character based on the text- Quotes from the text that relates to the drawing- A summary of the sin- Suggested symbols for the character- Once your group has finished the poster, decide who will read your stanzas to the class

Pride17So forth she comes and to her coach does climb, Adorned all with gold and garlands gay,That seemed as fresh as Flora in her primeAnd strove to match in royal rich arrayGreat Juno’s golden chair, the which they sayThe gods stand gazing on when she does rideTo Jove’s high house through heaven’s brass-paved way,Drawn of fair peacocks, that excel in prideAnd, full of Argus’ eyes their tails dispreaden wide.

she, Lucifera, the goddess of Pride - the most important of all the deadly sins.Argus was the thousand-eyed monster whose eyes Juno stole for her special bird, the peacock.dispreaden - spread

Sloth18But this was drawn of six unequal beasts,On which her six sage counselors did ride, Taught to obey their bestial behests,With like conditions to their kinds applied.Of which the first, that all the rest did guide,Was sluggish, Idleness, the nurse of sin.Upon a slothful ass he chose to ride,Arrayed in habit black and amis thin,Like to an holy monk, the service to begin. 19And in his hand his portess still he bare,That much was worn but therein little read; For of devotion he had little care.Still drowned in sleep and most of his days dead.Scarce could he once uphold his heavy headTo looken whether it were night or day.May seem the wain was very evil ledWhen such an one had guiding of the way,That knew not whether right he went or else astray. 20From worldly cares himself he did esloinAnd greatly shunned manly exercise; From every work he challenged essoin,For contemplation sake. Yet otherwiseHis life he led in lawless riotize,By which he grew to grievous malady;For in his lustless limbs, through evil guiseA shaking fever reigned continually.Such one was Idleness, first of this company.

That much was worn but therein little read; For of devotion he had little care.Still drowned in sleep and most of his days dead.Scarce could he once uphold his heavy headTo looken whether it were night or day.May seem the wain was very evil ledWhen such an one had guiding of the way,That knew not whether right he went or else astray. 20From worldly cares himself he did esloinAnd greatly shunned manly exercise; From every work he challenged essoin,For contemplation sake. Yet otherwiseHis life he led in lawless riotize,By which he grew to grievous malady;For in his lustless limbs, through evil guiseA shaking fever reigned continually.Such one was Idleness, first of this company.

unequal- differentkinds- naturesamis- hoodportess- breviary; book of prayers, hymns, etc.may seem- it may seemwain- cartesloin- withdrawchallenged essoin- claimed exemptionriotize- riotousnesslustless- feebleguise- behavior

Gluttony21And by his side rode loathsome Gluttony,Deformed creature, on a filthy swine;His belly was up-blown with luxury,And eke with fatness swollen were his eyne,And like a crane his neck was long and fine,With which he swallowed up excessive feast,For want whereof poor people oft did pine.And all the way most like a brutish beast,He spewed up his gorge, that all did him detest. 22In green vine leaves he was right fitly clad,For other clothes he could not wear for heat;And on his head an ivy garland had,From under which fast trickled down the sweat.Still as he rode, he somewhat still did eat,And in his hand did bear a boozing can,Of which he supped so oft that on his seatHis drunken corse he scarce upholden can,In shape and life more like a monster than a man. 23Unfit he was for any worldly thing,And eke unable once to stir or go,Not meet to be of counsel to a king,Whose mind in meant and drink was drowned soThat from his friend he seldom knew his foe.Full of diseases was his carcass blue,And a dry dropsy through his flesh did flow,Which by misdiet daily greater grew.Such one was Gluttony, the second of that crew.

eke- alsoeyne- eyesfine- thinpine- starvethat- so thatsomewhat- somethingonce- at allmeet- fitblue- lividdry- thirst-producing

Lechery24And next to him rode lustful LecheryUpon a bearded goat whose rugged hairAnd whally eyes (the sign of jealousy)Was like the person self whom he did bear;Who rough and black and filthy did appear,Unseemly man to please fair lady’s eye.Yet he of ladies oft was loved dear,When fairer faces were bid standen by.O who does know the bent of women’s fantasy? 25In a green gown he clothed was full fair,Which underneath did hide his filthiness;And in his hand a burning heart he bare,Full of vain follies and newfangledness.For he was false and frought with fickleness,And learned had to love with secret looks,And well could dance and sing with ruefulness,And fortunes tell, and read in loving books,And thousand other ways to bait his fleshly hooks. 26Inconstant man, that loved all he sawAnd lusted after all that he did love;Ne would his looser life be tied to law,But joyed weak women’s hearts to tempt and proveIf from their loyal loves he might them move.Which lewdness filled him with reproachful painOf that foul evil, which all men reprove,That rots the marrow and consumes the brain,Such one was Lechery, the third of all this train.

whally- greenishperson self- the very personnewfangledness- noveltiesfrought- loadedcould- knew how toloving- carnal, eroticNe- Notprove- tryfoul evil- syphilis

Avarice27And greedy Avarice by him did rideUpon a camel loaden all with gold;Two iron coffers hung on either side,With precious metal full as they might hold;And in his lap an heap of coin he told;For of his wicket pelf his god he made,And unto hell himself for money sold.Accursed usury was all his trade.And right and wrong alike in equal balance weighed. 28His life was nigh unto death’s door y’placed,And threadbare coat and cobbled shoes he ware,Ne scarce good morsel all his life did taste;But both from back and belly still did spareTo fill his bag and richess to compare.Yet child ne kinsman living had he noneTo leave them to; but thorough daily careTo get and nightly fear to hose his own,He led a wretched life, unto himself, unknown. 29Most wretched wight, whom nothing might suffice,Whose greedy lust did lack in greatest store,Whose need had end, but no end covetise,Whose wealth was want, whose plenty made him poor,Who had enough, yet wished ever more—A vile disease. And eke in food and handA grievous gout tormented him full sore,That well he could not touch, nor go, nor stand.Such one was Avarice, the fourth of this fair band.

told- countedpelf- wealthy’placed- placedcompare- acquirethorough- throughunknown- friendlesswight- personstore- plentycovetise- covetousnesswant- povertygo- walk

Envy30And next to him malicious Envy rodeUpon a ravenous wolf, and still did chawBetween his cankered teeth a venomous toad,That all the poison ran about his chaw,But inwardly he chawed his own mawAt neighbors’ wealth, that made him ever sad;For death it was when any good he saw,And wept that cause of weeping none he had;But when he heard of harm, he waxed wondrous glad. 31And in a kirtle of discolored sayHe clothed was, y’painted full of eyes;And in his bosom secretly there layAn hateful snake, the which his tail uptiesIn many folds and mortal sting implies.Still as he rode, he gnashed his teeth to seeThose heaps of gold with gripple Covetise,And grudged at the great felicityOf proud Lucifera and his own company. 32He hated all good words and virtuous deeds,And him no less that any like did use;And who with gracious bread the hungry feeds,His alms for want of faith he doth accuse;So every good to bad he doth abuse.And eke the verse of famous poets’ witHe does backbite, and spiteful poison spewsFrom leprous mouth on all that ever writ.Such one vile Envy was, that fifth in row did sit.

cankered- corrodedchaw- jawmaw- gutskirtle- jacketdiscolored say- multicolored woolimplies- covers upgripple- graspinggrudged- grumbleduse- practiceabuse- its regular meaning, plus the root meaning of twist

Wrath33And him beside rides fierce revenging WrathUpon a lion loath for to be led;And in his hand a burning brand he hath,The which he brandisheth about his head.His eyes did hurl forth sparkles fiery red,And stared stern on all that him beheld,As ashes pale of hue and seeming dead;Trembling through hasty range when choler in him swelled. 34His ruffian raiment all was stained with blood,Which he had spilt, and all to rags y’rent,Through unadvised rashness woxen wood;For of his hands he had no government,Ne cared for blood in his avengement.But when the furious fit was overpassed,Yet willful man, he never would forecastHow many mischiefs should ensue his heedless haste. 35Full many mischiefs follow cruel Wrath;Abhorred bloodshed and tumultuous strife,Unmanly murder and unthrifty scath,Bitter despite, with rancor’s rusty knife,And fretting grief, the enemy of life.All these, and many evils mo haunt ire,The swelling spleen and frenzy raging rife,

The shaking palsy and Saint Francis’ fire.Such one was Wrath, the last of this ungodly tire.

loath- unwillingbrand- swordcholer- angerruffian- disorderedwoxen wood- grown madforecast- foretellscath- damagemo- morespleen- temper; also the bodily organ in which anger was thought to be createdSaint Francis’ fire- erysipelas, a skin disease characterized by shiny red inflammation