1. The Seven Deadly Sins in Medieval Life
or… How to Get to Hell Without Really Trying

2. Anglo-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

3. 25 Reasons You’ll Be Glad You Don’t Live in Medieval Times

4. Bible 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.

5. Self-Destructive Behaviors
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."

6. Medieval Medicine Theory 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.

7. Medieval Medicine Theory 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.

8. Phlegmatic
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. 

9. Sanguine
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.

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

11. Choleric
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.

12. Medieval Medicine Theory of the Four Humors

13. The Seven Deadly Sins 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.)

15. 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.

16. Capital Vices
 During the 13th century, the Roman Catholic Church incorporated these sins into its teaching.
The church called them "capital vices" that can lead to sin.
Literature such as Geoffrey Chaucer's "Canterbury Tales" and various paintings have illustrated the seven deadly sins.

17. PRIDE/Vanity (a desire to be important or attractive to others)
A person thinks he/she already "knows it all" and "has it all".
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.

18. Vanity: the Narcissus myth
In Greek mythology, Narcissus was an extremely beautiful young man who was obsessed with his own beauty.
When he saw his face in the water, he fell in love with it and could not stop looking at the reflection.
He gradually turned into a flower, now commonly known as Narcissus.

19. Vanity: the Narcissus myth
In another version of the myth, Narcissus drowns after trying to kiss his own reflection.
Narcissism is a term meaning “excessive self love.”

20. 2. GREED/AVARICE (a desire to possess more than one has need or use for.)
One allows material items control his/her sense of contentment.
People under the influence of greed want more and more and are never satisfied.

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

22. 4. ANGER
(Uncontrollable feelings of resentment, revenge or even denial, it is also known as Wrath. )
One becomes angry at someone or something to the point that one loses control over actions and words.
rage, fury, ire, wrath, resentment, indignation, offense, rant, temper, seethe, livid, annoyance, antagonism, rile…
“Anger and intolerance are the twin enemies of correct understanding.” --Mahatma Gandhi

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

24. eating for pleasure; overindulgence in food, drink or intoxicants
6. GLUTTONY
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.

25. (laziness or idleness)
7. 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.

26. Corresponding Holy Virtues
To parallel the sins they oppose, there are seven holy virtues.

27. Holy 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.

28. Sin 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.

29. Seven Deadly Sins Activity
from Edmund Spenser’s The Faerie Queen The 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.”

30. Seven Deadly Sins Activity
from Edmund Spenser’s The Faerie Queen
Group Number Sin/Stanzas
1 Pride: 17
2 Sloth: 18-20
3 Gluttony: 21-23
4 Lechery (Lust): 24-26
5 Avarice (Greed): 27-29
6 Envy: 30-32
7 Wrath: 33-35

31. Seven Deadly Sins Activity
Each 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

32. Pride 17 So forth she comes and to her coach does climb,
Adorned all with gold and garlands gay,
That seemed as fresh as Flora in her prime
And strove to match in royal rich array
Great Juno’s golden chair, the which they say
The gods stand gazing on when she does ride
To Jove’s high house through heaven’s brass-paved way,
Drawn of fair peacocks, that excel in pride
And, 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

33. Sloth 18 But 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. 19
And 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 head
To looken whether it were night or day.
May seem the wain was very evil led
When such an one had guiding of the way,
That knew not whether right he went or else astray. 20
From worldly cares himself he did esloin
And greatly shunned manly exercise;
From every work he challenged essoin,
For contemplation sake. Yet otherwise
His life he led in lawless riotize,
By which he grew to grievous malady;
For in his lustless limbs, through evil guise
A 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 head
To looken whether it were night or day.
May seem the wain was very evil led
When such an one had guiding of the way,
That knew not whether right he went or else astray. 20
From worldly cares himself he did esloin
And greatly shunned manly exercise;
From every work he challenged essoin,
For contemplation sake. Yet otherwise
His life he led in lawless riotize,
By which he grew to grievous malady;
For in his lustless limbs, through evil guise
A shaking fever reigned continually.
Such one was Idleness, first of this company.
unequal- different
kinds- natures
amis- hood
portess- breviary; book of prayers, hymns, etc.
may seem- it may seem
wain- cart
esloin- withdraw
challenged essoin- claimed exemption
riotize- riotousness
lustless- feeble
guise- behavior

34. Gluttony 21 And by his side rode loathsome Gluttony, eke- also
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. 22
In 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 seat
His drunken corse he scarce upholden can,
In shape and life more like a monster than a man. 23
Unfit 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 so
That 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- also
eyne- eyes
fine- thin
pine- starve
that- so that
somewhat- something
once- at all
meet- fit
blue- livid
dry- thirst-producing

35. Lechery 24 And next to him rode lustful Lechery
Upon a bearded goat whose rugged hair
And 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? 25
In 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. 26
Inconstant man, that loved all he saw
And 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 prove
If from their loyal loves he might them move.
Which lewdness filled him with reproachful pain
Of 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- greenish
person self- the very person
newfangledness- novelties
frought- loaded
could- knew how to
loving- carnal, erotic
Ne- Not
prove- try
foul evil- syphilis

36. Avarice 27 And greedy Avarice by him did ride told- counted
Upon 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. 28
His 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 spare
To fill his bag and richess to compare.
Yet child ne kinsman living had he none
To leave them to; but thorough daily care
To get and nightly fear to hose his own,
He led a wretched life, unto himself, unknown. 29
Most 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 hand
A 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- counted
pelf- wealth
y’placed- placed
compare- acquire
thorough- through
unknown- friendless
wight- person
store- plenty
covetise- covetousness
want- poverty
go- walk

37. Envy 30 And next to him malicious Envy rode cankered- corroded
Upon a ravenous wolf, and still did chaw
Between his cankered teeth a venomous toad,
That all the poison ran about his chaw,
But inwardly he chawed his own maw
At 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. 31
And in a kirtle of discolored say
He clothed was, y’painted full of eyes;
And in his bosom secretly there lay
An hateful snake, the which his tail upties
In many folds and mortal sting implies.
Still as he rode, he gnashed his teeth to see
Those heaps of gold with gripple Covetise,
And grudged at the great felicity
Of proud Lucifera and his own company. 32
He 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’ wit
He does backbite, and spiteful poison spews
From leprous mouth on all that ever writ.
Such one vile Envy was, that fifth in row did sit.
cankered- corroded
chaw- jaw
maw- guts
kirtle- jacket
discolored say- multicolored wool
implies- covers up
gripple- grasping
grudged- grumbled
use- practice
abuse- its regular meaning, plus the root meaning of twist

38. Wrath 33 And him beside rides fierce revenging Wrath
Upon 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. 34
His 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 forecast
How many mischiefs should ensue his heedless haste. 35
Full 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- unwilling
brand- sword
choler- anger
ruffian- disordered
woxen wood- grown mad
forecast- foretell
scath- damage
mo- more
spleen- temper; also the bodily organ in which anger was thought to be created
Saint Francis’ fire- erysipelas, a skin disease characterized by shiny red inflammation