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Seven deadly sins
immoralities. According to the standard list, they are pride, greed, lust, envy, gluttony, wrath and sloth, which are also contrary to the seven heavenly

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Not to be confused with Mortal sin. For other uses, see Seven deadly sins (disambiguation). "Deadly sins" redirects here. For other uses, see Deadly Sins. Hieronymus Bosch's The Seven Deadly Sins and the Four Last Things The Holy Spirit and the Seven Deadly Sins. Folio from Walters manuscript W.171 (15th century) Part of a series onCatholic philosophyAquinas, Scotus, and Ockham Ethics
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The seven deadly sins, also known as the capital vices, the seven traits of man, or cardinal sins, is a grouping and classification of vices within Christian teachings[1], although it does not appear explicitly in the Bible. Behaviours or habits are classified under this category if they directly give birth to other immoralities.[2] According to the standard list, they are pride, greed, lust, envy, gluttony, wrath and sloth,[2] which are also contrary to the seven heavenly virtues. These sins are often thought to be abuses or excessive versions of one's natural faculties or passions (for example, gluttony abuses one's desire to eat).

This classification originated with the desert fathers, especially Evagrius Ponticus, who identified seven or eight evil thoughts or spirits that one needed to overcome.[3] Evagrius' pupil John Cassian, with his book The Institutes, brought the classification to Europe,[4] where it became fundamental to Catholic confessional practices as evident in penitential manuals, sermons like "The Parson's Tale" from Chaucer's Canterbury Tales, and artworks like Dante's Purgatory (where the penitents of Mount Purgatory are depicted as being grouped and penanced according to the worst capital sin they committed). The Catholic Church used the concept of the deadly sins in order to help people curb their inclination towards evil before dire consequences and misdeeds could occur; the leader-teachers especially focused on pride (which is thought to be the sin that severs the soul from Grace,[5] and the one that is representative and the very essence of all evil) and greed, both of which are seen as inherently sinful and as underlying all other sins to be prevented. To inspire people to focus on the seven deadly sins, the vices are discussed in treatises and depicted in paintings and sculpture decorations on Catholic churches as well as older textbooks.[1]

The seven deadly sins, along with the sins against the Holy Ghost and the sins that cry to Heaven for vengeance, are considered especially serious in the Western Christian traditions.[6]

  • 1 History
    • 1.1 Greco-Roman antecedents
    • 1.2 Origin of the currently recognized seven deadly sins
  • 2 Historical and modern definitions, views, and associations
    • 2.1 Lust
    • 2.2 Gluttony
    • 2.3 Greed
    • 2.4 Sloth
    • 2.5 Wrath
    • 2.6 Envy
    • 2.7 Pride
  • 3 Historical sins
    • 3.1 Acedia
    • 3.2 Vainglory
  • 4 Christian seven virtues
  • 5 Confession patterns
  • 6 In art
    • 6.1 Dante's Purgatorio
    • 6.2 Geoffrey Chaucer's "The Parson's Tale"
    • 6.3 Pieter Bruegel the Elder's Prints of the Seven Deadly Sins
    • 6.4 Edmund Spenser's The Faerie Queene
    • 6.5 William Langland's Piers Plowman
    • 6.6 The Seven Deadly Sins
    • 6.7 Paul Cadmus' The Seven Deadly Sins
  • 7 Revalorization
  • 8 See also
  • 9 References
  • 10 Further reading
  • 11 External links
History Greco-Roman antecedents

While the seven deadly sins as we know them did not originate with the Greeks or Romans, there were ancient precedents for them. Aristotle's Nicomachean Ethics lists several positive, healthy human qualities, excellences, or virtues. Aristotle argues that for each positive quality there are two negative vices that are found on each extreme of the virtue. Courage, for example, is the human excellence or virtue in facing fear and risk. Excessive courage makes one rash, while a deficiency of courage makes one cowardly. This principle of virtue found in the middle or "mean" between excess and deficiency is Aristotle's notion of the golden mean. Aristotle lists virtues like courage, temperance or self-control, generosity, "greatness of soul," proper response to anger, friendliness, and wit or charm.

Roman writers like Horace extolled the value of virtue while listing and warning against vices. His first epistles says that "to flee vice is the beginning of virtue, and to have got rid of folly is the beginning of wisdom."[7]

An allegorical image depicting the human heart subject to the seven deadly sins, each represented by an animal (clockwise: toad = avarice; snake = envy; lion = wrath; snail = sloth; pig = gluttony; goat = lust; peacock = pride). Origin of the currently recognized seven deadly sins

The modern concept of the seven deadly sins is linked to the works of the fourth-century monk Evagrius Ponticus, who listed eight evil thoughts in Greek as follows:[8][9]

  1. Γαστριμαργία (gastrimargia) gluttony
  2. Πορνεία (porneia) prostitution, fornication
  3. Φιλαργυρία (philargyria) avarice (greed)
  4. Ὑπερηφανία (hyperēphania) pride – sometimes rendered as self-overestimation, arrogance, grandiosity [10]
  5. Λύπη (lypē) sadness – in the Philokalia, this term is rendered as envy, sadness at another's good fortune
  6. Ὀργή (orgē) wrath
  7. Κενοδοξία (kenodoxia) boasting
  8. Ἀκηδία (akēdia) acedia – in the Philokalia, this term is rendered as dejection

They were translated into the Latin of Western Christianity (largely due to the writings of John Cassian),[11][12] thus becoming part of the Western tradition's spiritual pietas (or Catholic devotions), as follows:[13]

  1. Gula (gluttony)
  2. Luxuria/Fornicatio (lust, fornication)
  3. Avaritia (avarice/greed)
  4. Superbia (pride, hubris)
  5. Tristitia (sorrow/despair/despondency)
  6. Ira (wrath)
  7. Vanagloria (vainglory)
  8. Acedia (sloth)

These "evil thoughts" can be categorized into three types:[13]

  • lustful appetite (gluttony, fornication, and avarice)
  • irascibility (wrath)
  • mind corruption (vainglory, sorrow, pride, and discouragement)

In AD 590 Pope Gregory I revised this list to form the more common list. Gregory combined tristitia with acedia, and vanagloria with superbia, and added envy, in Latin, invidia.[14][15] Gregory's list became the standard list of sins. Thomas Aquinas uses and defends Gregory's list in his Summa Theologica although he calls them the "capital sins" because they are the head and form of all the others.[16] The Anglican Communion,[17] Lutheran Church,[18] and Methodist Church,[19][20] among other Christian denominations, continue to retain this list. Moreover, modern day evangelists, such as Billy Graham have explicated the seven deadly sins.[21]

Historical and modern definitions, views, and associations

Most of the capital sins, with the sole exception of sloth, are defined by Dante Alighieri as perverse or corrupt versions of love for something or another: lust, gluttony, and greed are all excessive or disordered love of good things; sloth is a deficiency of love; wrath, envy, and pride are perverted love directed toward other's harm.[22] In the seven capital sins are seven ways of eternal death.[5] The capital sins from lust to envy are generally associated with pride, which has been labeled as the father of all sins.

Lust Main article: Lust Paolo and Francesca, whom Dante's Inferno describes as damned for fornication. (Jean-Auguste-Dominique Ingres, 1819)

Lust, or lechery (Latin, "luxuria" (carnal)), is intense longing. It is usually thought of as intense or unbridled sexual desire,[23] which leads to fornication, adultery, rape, bestiality, and other sinful sexual acts. However, lust could also mean simply desire in general; thus, lust for money, power, and other things are sinful. In accordance with the words of Henry Edward Manning, the impurity of lust transforms one into "a slave of the devil".[5]

Lust, if not managed properly, can subvert propriety.[24]

German philosopher Schopenhauer wrote as follows:[24]

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Lust is the ultimate goal of almost all human endeavour, exerts an adverse influence on the most important affairs, interrupts the most serious business, sometimes for a while confuses even the greatest minds, does not hesitate with its trumpery to disrupt the negotiations of statesmen and the research of scholars, has the knack of slipping its love-letters and ringlets even into ministerial portfolios and philosophical manuscripts.

Dante defined lust as the disordered love for individuals, thus possessing at least the redeeming feature of mutuality, unlike the graver sins, which constitute an increasingly agonised focusing upon the solitary self (a process begun with the more serious sin of gluttony).[25] It is generally thought to be the least serious capital sin[22][26] as it is an abuse of a faculty that humans share with animals, and sins of the flesh are less grievous than spiritual sins (love excessive, not love turning ever further awry toward hatred of man and God). [27]

In Dante's Purgatorio, the penitents walk deliberately through the purifying flames of the uppermost of the terraces of Mount Purgatory so as to purge themselves of lustful thoughts and feelings and finally win the right to reach the Earthly Paradise at the summit. In Dante's Inferno, unforgiven souls guilty of the sin of lust are whirled around for all eternity in a perpetual tempest, symbolic of the passions by which, through lack of self-control, they were buffeted helplessly about in their earthly lives.

Gluttony Main article: Gluttony Still life: Excess (Albert Anker, 1896)

Gluttony (Latin, gula) is the overindulgence and overconsumption of anything to the point of waste. The word derives from the Latin gluttire, meaning to gulp down or swallow.

In Christianity, it is considered a sin if the excessive desire for food causes it to be withheld from the needy.[28]

Because of these scripts, gluttony can be interpreted as selfishness; essentially placing concern with one's own impulses or interests above the well-being or interests of others.[original research?]

During times of famine, war, and similar periods when food is scarce, it is possible for one to indirectly kill other people through starvation just by eating too much or even too soon.

Medieval church leaders (e.g., Thomas Aquinas) took a more expansive view of gluttony,[28] arguing that it could also include an obsessive anticipation of meals, and the constant eating of delicacies and excessively costly foods.[29] Aquinas went so far as to prepare a list of five ways to commit gluttony, comprising:

  • Laute – eating too expensively
  • Studiose – eating too daintily
  • Nimis – eating too much
  • Praepropere – eating too soon
  • Ardenter – eating too eagerly

Of these, ardenter is often considered the most serious, since it is extreme attachment to the pleasure of mere eating, which can make the committer eat impulsively; absolutely and without qualification live merely to eat and drink; lose attachment to health-related, social, intellectual, and spiritual pleasures; and lose proper judgement:[original research?] an example is Esau selling his birthright for ordinary food of bread and pottage of lentils. His punishment was that of the "profane person ... who, for a morsel of meat sold his birthright". We learn that "he found no place for repentance, though he sought it carefully, with tears".[Gen 25:30]

Greed Main article: Greed The Worship of Mammon (1909) by Evelyn De Morgan.

Greed (Latin, avaritia), also known as avarice, cupidity, or covetousness, is, like lust and gluttony, a sin of desire. However, greed (as seen by the Church) is applied to an artificial, rapacious desire and pursuit of material possessions. Thomas Aquinas wrote, "Greed is a sin against God, just as all mortal sins, in as much as man condemns things eternal for the sake of temporal things." In Dante's Purgatory, the penitents are bound and laid face down on the ground for having concentrated excessively on earthly thoughts. Hoarding of materials or objects, theft and robbery, especially by means of violence, trickery, or manipulation of authority are all actions that may be inspired by greed. Such misdeeds can include simony, where one attempts to purchase or sell sacraments, including Holy Orders and, therefore, positions of authority in the Church hierarchy.

In the words of Henry Edward, avarice "plunges a man deep into the mire of this world, so that he makes it to be his god".[5]

As defined outside Christian writings, greed is an inordinate desire to acquire or possess more than one needs, especially with respect to material wealth.[30] Like pride, it can lead to not just some, but all evil.[2]

Sloth Main article: Sloth (deadly sin) Parable of the Wheat and the Tares (1624) by Abraham Bloemaert, Walters Art Museum

Sloth (Latin, tristitia or acedia ("without care")) refers to a peculiar jumble of notions, dating from antiquity and including mental, spiritual, pathological, and physical states.[31] It may be defined as absence of interest or habitual disinclination to exertion.[32]

In his Summa Theologica, Saint Thomas Aquinas defined sloth as "sorrow about spiritual good".[2]

The scope of sloth is wide.[31] Spiritually, acedia first referred to an affliction attending religious persons, especially monks, wherein they became indifferent to their duties and obligations to God. Mentally, acedia has a number of distinctive components of which the most important is affectlessness, a lack of any feeling about self or other, a mind-state that gives rise to boredom, rancor, apathy, and a passive inert or sluggish mentation. Physically, acedia is fundamentally associated with a cessation of motion and an indifference to work; it finds expression in laziness, idleness, and indolence.[31]

Sloth includes ceasing to utilize the seven gifts of grace given by the Holy Spirit (Wisdom, Understanding, Counsel, Knowledge, Piety, Fortitude, and Fear of the Lord); such disregard may lead to the slowing of one's spiritual progress towards eternal life, to the neglect of manifold duties of charity towards the neighbor, and to animosity towards those who love God.[5]

Sloth has also been defined as a failure to do things that one should do. By this definition, evil exists when "good" people fail to act.

Edmund Burke (1729–1797) wrote in Present Discontents (II. 78) "No man, who is not inflamed by vain-glory into enthusiasm, can flatter himself that his single, unsupported, desultory, unsystematic endeavours are of power to defeat the subtle designs and united Cabals of ambitious citizens. When bad men combine, the good must associate; else they will fall, one by one, an unpitied sacrifice in a contemptible struggle."

Unlike the other capital sins, which are sins of committing immorality, sloth is a sin of omitting responsibilities. It may arise from any of the other capital vices; for example, a son may omit his duty to his father through anger. While the state and habit of sloth is a mortal sin, the habit of the soul tending towards the last mortal state of sloth is not mortal in and of itself except under certain circumstances.[5]

Emotionally and cognitively, the evil of acedia finds expression in a lack of any feeling for the world, for the people in it, or for the self. Acedia takes form as an alienation of the sentient self first from the world and then from itself. Although the most profound versions of this condition are found in a withdrawal from all forms of participation in or care for others or oneself, a lesser but more noisome element was also noted by theologians. From tristitia, asserted Gregory the Great, "there arise malice, rancour, cowardice, despair". Chaucer, too, dealt with this attribute of acedia, counting the characteristics of the sin to include despair, somnolence, idleness, tardiness, negligence, indolence, and wrawnesse, the last variously translated as "anger" or better as "peevishness". For Chaucer, human's sin consists of languishing and holding back, refusing to undertake works of goodness because, he/she tells him/her self, the circumstances surrounding the establishment of good are too grievous and too difficult to suffer. Acedia in Chaucer's view is thus the enemy of every source and motive for work.[33]

Sloth not only subverts the livelihood of the body, taking no care for its day-to-day provisions, but also slows down the mind, halting its attention to matters of great importance. Sloth hinders the man in his righteous undertakings and thus becomes a terrible source of human's undoing.[33]

In his Purgatorio Dante portrayed the penance for acedia as running continuously at top speed.

Dante describes acedia as the "failure to love God with all one's heart, all one's mind and all one's soul"; to him it was the "middle sin", the only one characterised by an absence or insufficiency of love. Some scholars[who?] have said that the ultimate form of acedia was despair which leads to suicide.

Wrath Main article: Wrath Wrath, by Jacques de l'Ange

Wrath (Latin, ira) can be defined as uncontrolled feelings of anger, rage, and even hatred. Wrath often reveals itself in the wish to seek vengeance.[34] In its purest form, wrath presents with injury, violence, and hate that may provoke feuds that can go on for centuries. Wrath may persist long after the person who did another a grievous wrong is dead. Feelings of wrath can manifest in different ways, including impatience, hateful misanthropy, revenge, and self-destructive behavior, such as drug abuse or suicide.[original research?]

According to the Catechism of the Catholic Church, the neutral act of anger becomes the sin of wrath when it is directed against an innocent person, when it is unduly strong or long-lasting, or when it desires excessive punishment. "If anger reaches the point of a deliberate desire to kill or seriously wound a neighbor, it is gravely against charity; it is a mortal sin." (CCC 2302) Hatred is the sin of desiring that someone else may suffer misfortune or evil, and is a mortal sin when one desires grave harm. (CCC 2302-03)

People feel angry when they sense that they or someone they care about has been offended, when they are certain about the nature and cause of the angering event, when they are certain someone else is responsible, and when they feel they can still influence the situation or cope with it.[35]

In her introduction to Purgatory, Dorothy L. Sayers describes wrath as "love of justice perverted to revenge and spite".[34]

In accordance with Henry Edward, angry people are "slaves to themselves".[5]

Envy Main article: Envy Cain killing Abel (c. 1600) by Bartolomeo Manfredi

Envy (Latin, invidia), like greed and lust, is characterized by an insatiable desire. It can be described as a sad or resentful covetousness towards the traits or possessions of someone else. It arises from vainglory,[36] and severs a man from his neighbor.[5]

Malicious envy is similar to jealousy in that they both feel discontent towards someone's traits, status, abilities, or rewards. A difference is that the envious also desire the entity and covet it. Envy can be directly related to the Ten Commandments, specifically, "Neither shall you covet ... anything that belongs to your neighbour"—a statement that may also be related to greed. Dante defined envy as "a desire to deprive other men of theirs". In Dante's Purgatory, the punishment for the envious is to have their eyes sewn shut with wire because they gained sinful pleasure from seeing others brought low. According to St. Thomas Aquinas, the struggle aroused by envy has three stages: during the first stage, the envious person attempts to lower another's reputation; in the middle stage, the envious person receives either "joy at another's misfortune" (if he succeeds in defaming the other person) or "grief at another's prosperity" (if he fails); the third stage is hatred because "sorrow causes hatred".[37]

Envy is said to be the motivation behind Cain murdering his brother, Abel, as Cain envied Abel because God favored Abel's sacrifice over Cain's.

Bertrand Russell said that envy was one of the most potent causes of unhappiness,[38][page needed] bringing sorrow to committers of envy whilst giving them the urge to inflict pain upon others.

In accordance with the most widely accepted views, only pride weighs down the soul more than envy among the capital sins. Just like pride, envy has been associated directly with the devil, for Wisdom 2:24 states: "the envy of the devil brought death to the world".[36]

Pride Main article: Pride This section contains too many or too-lengthy quotations for an encyclopedic entry. Please help improve the article by presenting facts as a neutrally-worded summary with appropriate citations. Consider transferring direct quotations to Wikiquote. (May 2016) Building the Tower of Babel was, for Dante, an example of pride. Painting by Pieter Brueghel the Elder

Pride (Latin, superbia) is considered, on almost every list, the original and most serious of the seven deadly sins: the perversion of the faculties that make humans more like God—dignity and holiness. It is also thought to be the source of the other capital sins. Also known as hubris (from ancient Greek ὕβρις), or futility, it is identified as dangerously corrupt selfishness, the putting of one's own desires, urges, wants, and whims before the welfare of other people.

In even more destructive cases, it is irrationally believing that one is essentially and necessarily better, superior, or more important than others, failing to acknowledge the accomplishments of others, and excessive admiration of the personal image or self (especially forgetting one's own lack of divinity, and refusing to acknowledge one's own limits, faults, or wrongs as a human being).

What the weak head with strongest bias rules, Is pride, the never-failing vice of fools.

— Alexander Pope, An Essay on Criticism, line 203.

As pride has been labelled the father of all sins, it has been deemed the devil's most prominent trait. C.S. Lewis writes, in Mere Christianity, that pride is the "anti-God" state, the position in which the ego and the self are directly opposed to God: "Unchastity, anger, greed, drunkenness, and all that, are mere fleabites in comparison: it was through Pride that the devil became the devil: Pride leads to every other vice: it is the complete anti-God state of mind."[39] Pride is understood to sever the spirit from God, as well as His life-and-grace-giving Presence.[5]

One can be prideful for different reasons. Author Ichabod Spencer states that "piritual pride is the worst kind of pride, if not worst snare of the devil. The heart is particularly deceitful on this one thing."[40] Jonathan Edwards said "emember that pride is the worst viper that is in the heart, the greatest disturber of the soul's peace and sweet communion with Christ; it was the first sin that ever was, and lies lowest in the foundation of Satan's whole building, and is the most difficultly rooted out, and is the most hidden, secret and deceitful of all lusts, and often creeps in, insensibly, into the midst of religion and sometimes under the disguise of humility."[41]

In Ancient Athens, hubris was considered one of the greatest crimes and was used to refer to insolent contempt that can cause one to use violence to shame the victim. This sense of hubris could also characterize rape.[42] Aristotle defined hubris as shaming the victim, not because of anything that happened to the committer or might happen to the committer, but merely for the committer's own gratification.[43][44][45] The word's connotation changed somewhat over time, with some additional emphasis towards a gross over-estimation of one's abilities.

The term has been used to analyse and make sense of the actions of contemporary heads of government by Ian Kershaw (1998), Peter Beinart (2010) and in a much more physiological manner by David Owen (2012). In this context the term has been used to describe how certain leaders, when put to positions of immense power, seem to become irrationally self-confident in their own abilities, increasingly reluctant to listen to the advice of others and progressively more impulsive in their actions.[46]

Dante's definition of pride was "love of self perverted to hatred and contempt for one's neighbour".

Pride is associated with more intra-individual negative outcomes and is commonly related to expressions of aggression and hostility (Tangney, 1999). As one might expect, pride is not always associated with high self-esteem but with highly fluctuating or variable self-esteem. Excessive feelings of pride have a tendency to create conflict and sometimes terminating close relationships, which has led it to be understood as one of the few emotions with no clear positive or adaptive functions (Rhodwalt, et al.).[citation needed]

Pride is generally associated with an absence of humility.[47][48][citation needed] It may also be associated with a lack of knowledge. John Gay states that "By ignorance is pride increased; They most assume who know the least."[40]

In accordance with the Sirach's author's wording, the heart of a proud man is "like a partridge in its cage acting as a decoy; like a spy he watches for your weaknesses. He changes good things into evil, he lays his traps. Just as a spark sets coals on fire, the wicked man prepares his snares in order to draw blood. Beware of the wicked man for he is planning evil. He might dishonor you forever." In another chapter, he says that "the acquisitive man is not content with what he has, wicked injustice shrivels the heart."

Benjamin Franklin said "In reality there is, perhaps no one of our natural passions so hard to subdue as pride. Disguise it, struggle with it, stifle it, mortify it as much as one pleases, it is still alive and will every now and then peep out and show itself; you will see it, perhaps, often in this history. For even if I could conceive that I had completely overcome it, I should probably be proud of my humility."[49] Joseph Addison states that "There is no passion that steals into the heart more imperceptibly and covers itself under more disguises than pride."[50]

The proverb "pride goeth (goes) before destruction, a haughty spirit before a fall" (from the biblical Book of Proverbs, 16:18)(or pride goeth before the fall) is thought to sum up the modern use of pride. Pride is also referred to as "pride that blinds," as it often causes a committer of pride to act in foolish ways that belie common sense.[46] In other words, the modern definition may be thought of as, "that pride that goes just before the fall." In his two-volume biography of Adolf Hitler, historian Ian Kershaw uses both 'hubris' and 'nemesis' as titles. The first volume, Hubris,[51] describes Hitler's early life and rise to political power. The second, Nemesis,[52] gives details of Hitler's role in the Second World War, and concludes with his fall and suicide in 1945.

Much of the 10th and part of 11th chapter of the Book of Sirach discusses and advises about pride, hubris, and who is rationally worthy of honor. It goes:

Do not store up resentment against your neighbor, no matter what his offence; do nothing in a fit of anger. Pride is odious to both God and man; injustice is abhorrent to both of them. Sovereignty is forced from one nation to another because of injustice, violence, and wealth. How can there be such pride in someone who is nothing but dust and ashes? Even while he is living, man's bowels are full of rottenness. Look: the illness lasts while the doctor makes light of it; and one who is king today will die tomorrow. Once a man is dead, grubs, insects, and worms are his lot.The beginning of man's pride is to separate himself from the Lord and to rebel against his Creator. The beginning of pride is sin. Whoever perseveres in sinning opens the floodgates to everything that is evil. For this the Lord has inflicted dire punishment on sinners; he has reduced them to nothing. The Lord has overturned the thrones of princes and set up the meek in their place. The Lord has torn up the proud by their roots and has planted the humble in their place. The Lord has overturned the land of pagans and totally destroyed them. He has devastated several of them, destroyed them and removed all remembrance of them from the face of the earth. Pride was not created for man, nor violent anger for those born of woman. Which race is worthy of honor? The human race. Which race is worthy of honor? Those who are good. Which race is despicable? The human race. Which race is despicable? Those who break the commandments. The leader is worthy of respect in the midst of his brethren, but he has respect for those who are good. Whether, they be rich, honored or poor, their pride should be in being good. It is not right to despise the poor man who keeps the law; it is not fitting to honor the sinful man. The leader, the judge, and the powerful man are worthy of honor, but no one is greater than the man who is good. A prudent slave will have free men as servants, and the sensible man will not complain. Do not feel proud when you accomplished your work; do not put on airs when times are difficult for you. Of greater worth is the man who works and lives in abundance than the one who shows off and yet has nothing to live on. My son, have a modest appreciation of yourself, estimate yourself at your true value. Who will defend the man who takes his own life? Who will respect the man who despises himself? The poor man will be honored for his wisdom and the rich man, for his riches. Honored when poor-how much more honored when rich! Dishonored when rich-how much more dishonored when poor! The poor man who is intelligent carries his head high and sits among the great. Do not praise a man because he is handsome and do not hold a man in contempt because of his appearance. The bee is one of the smallest winged insects but she excels in the exquisite sweetness of her honey. Do not be irrationally proud just because of the clothes you wear; do not be proud when people honor you. Do you know what the Lord is planning in a mysterious way? Many tyrants have been overthrown and someone unknown has received the crown. Many powerful men have been disgraced and famous men handed over to the power of others. Do not reprehend anyone unless you have been first fully informed, consider the case first and thereafter make your reproach. Do not reply before you have listened; do not meddle in the disputes of sinners. My child, do not undertake too many activities. If you keep adding to them, you will not be without reproach; if you run after them, you will not succeed nor will you ever be free, although you try to escape.

— Sirach,10:6–31 and 11:1–10

Jacob Bidermann's medieval miracle play, Cenodoxus, pride is the deadliest of all the sins and leads directly to the damnation of the titulary famed Parisian doctor. In Dante's Divine Comedy, the penitents are burdened with stone slabs on their necks to keep their heads bowed.

Historical sins Acedia Main article: Acedia Acedia mosaic, Basilica of Notre-Dame de Fourvière

Acedia (Latin, acedia "without care"[31]) (from Greek ἀκηδία) is the neglect to take care of something that one should do. It is translated to apathetic listlessness; depression without joy. It is related to melancholy: acedia describes the behaviour and melancholy suggests the emotion producing it. In early Christian thought, the lack of joy was regarded as a willful refusal to enjoy the goodness of God; by contrast, apathy was considered a refusal to help others in time of need.

Acēdia is negative form of the Greek term κηδεία, which has a more restricted usage. 'Kēdeia' refers specifically to spousal love and respect for the dead.[53] The positive term 'kēdeia' thus indicates love for one's family, even through death. It also indicates love for those outside one's immediate family, specifically forming a new family with one's "beloved". Seen in this way, acēdia indicates a rejection of familial love. Nonetheless, the meaning of acēdia is far more broad, signifying indifference to everything one experiences.

Pope Gregory combined this with tristitia into sloth for his list. When Thomas Aquinas described acedia in his interpretation of the list, he described it as an "uneasiness of the mind", being a progenitor for lesser sins such as restlessness and instability. Dante refined this definition further, describing acedia as the "failure to love God with all one's heart, all one's mind and all one's soul"; to him it was the "middle sin", the only one characterised by an absence or insufficiency of love. Some scholars[who?] have said that the ultimate form of acedia was despair which leads to suicide.

Acedia is currently defined in the Catechism of the Catholic Church as spiritual sloth, which would be believing spiritual tasks to be too difficult. In the fourth century, Christian monks believed acedia was not primarily caused by laziness, but by a state of depression that caused spiritual detachment.[54]

Detail of Pride from The Seven Deadly Sins and the Four Last Things by Hieronymous Bosch, c. 1500 Vainglory Main article: Vanity

Vainglory (Latin, vanagloria) is unjustified boasting. Pope Gregory viewed it as a form of pride, so he folded vainglory into pride for his listing of sins.[14] According to Thomas Aquinas, it is the progenitor of envy.[36]

The Latin term gloria roughly means boasting, although its English cognate – glory – has come to have an exclusively positive meaning; historically, the term vain roughly meant futile (a meaning retained in the modern expression "in vain"), but by the 14th century had come to have the strong narcissistic undertones, that it still retains today.[55] As a result of these semantic changes, vainglory has become a rarely used word in itself, and is now commonly interpreted as referring to vanity (in its modern narcissistic sense).[citation needed]

Christian seven virtues

With Christianity, historic Christian denominations such as the Catholic Church and Protestant Churches,[56] including the Lutheran Church,[57] recognize seven virtues, which correspond inversely to each of the seven deadly sins.

Vice Latin Italian Virtue Latin Italian Lust Luxuria "Lussuria" Chastity Castitas "Castità" Gluttony Gula "Gola" Temperance Moderatio "Temperanza" Greed Avaritia "Avarizia" Charity (or, sometimes, Generosity) Caritas (Liberalitas) "Generosità" Sloth Acedia "Accidia" Diligence Industria "Diligenza" Wrath Ira "Ira" Patience Patientia "Pazienza" Envy Invidia "Invidia" Gratitude Gratia "Gratitudine" Pride Superbia "Superbia" Humility Humilitas "Umiltà" Confession patterns

Confession is the act of admitting the commission of a sin to a priest, who in turn will forgive the person in the name (in the person) of Christ, give a penance to (partially) make up for the offense, and advise the person on what he or she should do afterwards.

According to a 2009 study by Fr. Roberto Busa, a Jesuit scholar, the most common deadly sin confessed by men is lust, and by women, pride.[58] It was unclear whether these differences were due to the actual number of transgressions committed by each sex, or whether differing views on what "counts" or should be confessed caused the observed pattern.[59]

In art Dante's Purgatorio

The second book of Dante's epic poem The Divine Comedy is structured around the seven deadly sins. The most serious sins, found at the lowest level, are the abuses of the most divine faculty. For Dante and other thinkers, a human's rational faculty makes humans more like God. Abusing that faculty with pride or envy weighs down the soul the most (though abuse is gluttonous). Abusing one's passions with wrath or a lack of passion as with sloth also weighs down the soul but not as much as the abuse of one's rational faculty. Finally, abusing one's desires to have one's physical needs met via greed, gluttony, or lust abuses a faculty that humans share with animals. This is still an abuse that weighs down the soul, but it does not weigh it down like other abuses. Thus, the top levels of the Mountain of Purgatory have the top listed sins, while the lowest levels have the more serious sins of wrath, envy, and pride.

  1. luxuria / Lust[60][61][62]
  2. gula / Gluttony
  3. avaritia / Greed
  4. acedia / Sloth
  5. ira / Wrath
  6. invidia / Envy
  7. superbia / Pride
Geoffrey Chaucer's "The Parson's Tale"

The last tale of Chaucer's Canterbury Tales, the "Parson's Tale", is not a tale but a sermon that the parson gives against the seven deadly sins. This sermon brings together many common ideas and images about the seven deadly sins. This tale and Dante's work both show how the seven deadly sins were used for confessional purposes or as a way to identify, repent of, and find forgiveness for one's sins.[63][64]

Pieter Bruegel the Elder's Prints of the Seven Deadly Sins

The Dutch artist Pieter Bruegel the Elder created a series of prints showing each of the seven deadly sins. Each print features a central, labeled image that represents the sin. Around the figure are images that show the distortions, degenerations, and destructions caused by the sin.[65] Many of these images come from contemporary Dutch aphorisms.[66]

Edmund Spenser's The Faerie Queene

Spenser's The Faerie Queene, which was meant to educate young people to embrace virtue and avoid vice, includes a colourful depiction of the House of Pride. Lucifera, the lady of the house, is accompanied by advisers who represent the other seven deadly sins.[citation needed]

William Langland's Piers Plowman

The seven sins are personified and they give a confession to the personification of Repentance in William Langland's Piers Plowman. Only pride is represented by a woman, the others all represented by male characters.

The Seven Deadly Sins

Kurt Weill and Bertolt Brecht's The Seven Deadly Sins satirized capitalism and its painful abuses as its central character, the victim of a split personality, travels to seven different cities in search of money for her family. In each city she encounters one of the seven deadly sins, but those sins ironically reverse one's expectations. When the character goes to Los Angeles, for example, she is outraged by injustice, but is told that wrath against capitalism is a sin that she must avoid.[citation needed]

Paul Cadmus' The Seven Deadly Sins

Between 1945 and 1949, the American painter Paul Cadmus created a series of vivid, powerful, and gruesome paintings of each of the seven deadly sins.[67]


Ferdinand Mount maintains that liquid currentness, especially through tabloids, has surprisingly given valor to vices, causing society to regress into that of primitive pagans: "covetousness has been rebranded as retail therapy, sloth is downtime, lust is exploring your sexuality, anger is opening up your feelings, vanity is looking good because you're worth it and gluttony is the religion of foodies".[68]

See also
  • Arishadvargas in Hinduism
  • Blasphemy against the Holy Ghost
  • Cardinal virtues
  • Christian ethics
  • Enneagram of Personality
  • Five poisons in Buddhism
  • Five Thieves in Sikhism
  • Knightly Virtues
  • Nafs and Tazkiah in Islam
  • The Fable of The Bees: or, Private Vices, Public Benefits
  • Seven Social Sins
  • Seven Dirty Words
  • Sins that cry to heaven
  • Sufism in Islam
  • The Seven Sins of Memory
  • The Seven Deadly Sins of Modern Times
  • Theological virtues
  • Tree of virtues
  1. ^ a b Tucker, Shawn (2015). The Virtues and Vices in the Arts: A Sourcebook. Cascade. ISBN cite.citation{font-style:inherit}.mw-parser-output .citation q{quotes:"\"""\"""'""'"}.mw-parser-output .citation .cs1-lock-free a{background:url("//")no-repeat;background-position:right .1em center}.mw-parser-output .citation .cs1-lock-limited a,.mw-parser-output .citation .cs1-lock-registration a{background:url("//")no-repeat;background-position:right .1em center}.mw-parser-output .citation .cs1-lock-subscription a{background:url("//")no-repeat;background-position:right .1em center}.mw-parser-output .cs1-subscription,.mw-parser-output .cs1-registration{color:#555}.mw-parser-output .cs1-subscription span,.mw-parser-output .cs1-registration span{border-bottom:1px dotted;cursor:help}.mw-parser-output .cs1-ws-icon a{background:url("//")no-repeat;background-position:right .1em center}.mw-parser-output code.cs1-code{color:inherit;background:inherit;border:inherit;padding:inherit}.mw-parser-output .cs1-hidden-error{display:none;font-size:100%}.mw-parser-output .cs1-visible-error{font-size:100%}.mw-parser-output .cs1-maint{display:none;color:#33aa33;margin-left:0.3em}.mw-parser-output .cs1-subscription,.mw-parser-output .cs1-registration,.mw-parser-output .cs1-format{font-size:95%}.mw-parser-output .cs1-kern-left,.mw-parser-output .cs1-kern-wl-left{padding-left:0.2em}.mw-parser-output .cs1-kern-right,.mw-parser-output .cs1-kern-wl-right{padding-right:0.2em}
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  9. ^ Evagrius of Pontus: The Greek Ascetic Corpus. Oxford: Oxford University Press. 2006-06-22. ISBN 9780199297085.
  10. ^ In the translation of the Philokalia by Palmer, Ware, and Sherrard.
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  14. ^ a b DelCogliano, Mark (2014-11-18). Gregory the Great: Moral Reflections on the Book of Job, Volume 1. Cistercian Publications. ISBN 9780879071493.
  15. ^ Tucker, Shawn R. (2015-02-24). The Virtues and Vices in the Arts: A Sourcebook. Cascade Books, an Imprint of Wipf and Stock Publishers.
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  17. ^ Armentrout, Don S. (1 January 2000). An Episcopal Dictionary of the Church: A User-Friendly Reference for Episcopalians. Church Publishing, Inc. p. 479. ISBN 9780898697018.
  18. ^ Lessing, Reed (25 August 2002). "Mighty Menacin' Midianites". The Lutheran Hour. Retrieved 26 March 2017.
  19. ^ Speidel, Royal. "What Would a United Methodist Jesus Do?". UCM. Retrieved 26 March 2017. Thirdly, the United Methodist Jesus reminds us to confess our sins. How long has it been since you have heard reference to the seven deadly sins: pride, gluttony, sloth, lust, greed, envy and anger?
  20. ^ "Life Of A Disciple In The World 7- Seven Deadly Sins: Lust". United Methodist YouthWorker Movement. Retrieved 26 March 2017.
  21. ^ The American Lutheran, Volumes 39-40. American Lutheran Publicity Bureau. 1956. p. 332. The world-renowned Evangelist, Billy Graham, presents in this volume an excellent analysis of the seven deadly sins which he enumerates as pride, anger, envy, impurity, gluttony, avarice, and slothfulness.
  22. ^ a b Dorothy L. Sayers, Purgatory, Introduction, pp. 65–67 (Penguin, 1955).
  23. ^ "Definition of LUST". Retrieved 2016-05-04.
  24. ^ a b Blackburn, Simon. Lust:The Seven Deadly SIns. ISBN 0-19-516200-5.
  25. ^ Dante, Hell (1975) p. 101; Dante, Purgatory (1971) p. 67 and p. 202
  26. ^ Pyle, Eric (2014-12-31). William Blake's Illustrations for Dante's Divine Comedy: A Study of the Engravings, Pencil Sketches and Watercolors. McFarland. ISBN 9781476617022.
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  28. ^ a b Okholm, Dennis. "Rx for Gluttony". Christianity Today, Vol. 44, No. 10, September 11, 2000, p.62
  29. ^ "Gluttony". Catholic Encyclopedia.
  30. ^ "greed". American Heritage Dictionary of the English Language (5th ed.). Houghton Mifflin Harcourt. 2016. Retrieved February 4, 2019 – via The Free Dictionary.
  31. ^ a b c d Lyman, Stanford. The Seven Deadly Sins: Society and Evil. p. 5. ISBN 0-930390-81-4.
  32. ^ "the definition of sloth". Retrieved 2016-05-03.
  33. ^ a b Lyman, Stanford. The Seven Deadly Sins: Society and Evil. pp. 6–7.
  34. ^ a b Landau, Ronnie. The Seven deadly Sins: A companion. ISBN 978-1-4457-3227-5.
  35. ^ International Handbook of Anger. p. 290
  36. ^ a b c Aquinas, St Thomas (2013-01-01). Summa Theologica, Volume 3 (Part II, Second Section). Cosimo, Inc. ISBN 9781602065581.
  37. ^ "Summa Theologica: Treatise on The Theological Virtues (QQ[1] – 46): Question. 36 – Of Envy (four articles)". Retrieved January 2, 2010.
  38. ^ Russell, Bertrand (1930). The Conquest of Happiness. New York: H. Liverwright.
  39. ^ Mere Christianity, C.S. Lewis, ISBN 978-0-06-065292-0
  40. ^ a b Dictionary of Burning Words of Brilliant Writers. 1895. p. 485.
  41. ^ Claghorn, George. To Deborah Hatheway, Letters and Personal Writings (Works of Jonathan Edwards Online Vol. 16).
  42. ^ "hubris - Definition & Examples".
  43. ^ Aristotle. Rhetoric. p. 1378b.
  44. ^ Cohen, David (1995). Law, Violence, and Community in Classical Athens. Cambridge University Press. p. 145. ISBN 0521388376. Retrieved March 6, 2016.
  45. ^ Ludwig, Paul W. (2002). Eros and Polis: Desire and Community in Greek Political Theory. Cambridge University Press. p. 178. ISBN 1139434179. Retrieved March 6, 2016.
  46. ^ a b "The 1920 Farrow's Bank Failure: A Case of Managerial Hubris". Durham University. Retrieved October 1, 2014.
  47. ^ "Humility vs Pride And Why The Difference Should Matter To You | Jeremie Kubicek". Retrieved 2018-03-02.
  48. ^ Acquaviva, Gary J. (2000). Values, Violence, and Our Future. Rodopi. ISBN 9042005599.
  49. ^ Franklin, Benjamin. The Autobiography.
  50. ^ Dictionary of Burning Words of Brilliant Writers. 1895. p. 484.
  51. ^ Kershaw, Ian (1998). Hitler 1889–1936: Hubris. New York: W. W. Norton & Company. ISBN 978-0-393-04671-7. OCLC 50149322.
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  54. ^ "Before Sloth Meant Laziness, It Was the Spiritual Sin of Acedia". Atlas Obscura. 2017-07-14. Retrieved 2017-11-27.
  55. ^ Oxford English dictionary
  56. ^ Young, David (1893). The Origin and History of Methodism in Wales and the Borders. C.H. Kelly. p. 14. For nearly a hundred years after the Reformation, excepting in cathedrals, churches, and chapels, there were no Bibles in Wales. The first book printed in the Welsh language was published in 1546, by Sir John Price of The Priory, Becon, and contained a translation of the Psalms, the Gospels as appointed to be read in the churches, the Lord's Prayer, the Ten Commandments, a Calendar, and the Seven Virtues of the Church. Sir John was a layman, a sturdy Protestant, and a man of considerable influence and ability. |access-date= requires |url= (help)
  57. ^ Spicer, Andrew (5 December 2016). Lutheran Churches in Early Modern Europe. Taylor & Francis. p. 478. ISBN 9781351921169. The Lutheran emblem of a rose was painted in a sequence on the ceiling, while a decoratively carved pulpit included the Christo-centric symbol of a vulnerating pelican. The interior changed to a degree in the 1690s when Philip Tideman produced a series of grisaille paintings depicted the Seven Virtues (which hang from the gallery behind the pulpit), as well as decorating the wing doors of the organ.
  58. ^ "Two sexes 'sin in different ways'". BBC News. February 18, 2009. Retrieved July 24, 2010.
  59. ^ Morning Edition (February 20, 2009). "True Confessions: Men And Women Sin Differently". Retrieved July 24, 2010.
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  65. ^ Orenstein, Nadine M., ed. (2001-09-01). Pieter Bruegel the Elder: Prints and Drawings. New York: Metropolitan Museum of Art. ISBN 9780300090147.
  66. ^ Klein, H. Arthur (1963-01-01). Graphic Work of Peter Bruegel, the Elder: Reproducing 64 Engravings and a Woodcut After Designs By Peter Bruegel the Elder (1st Edition / 1st Printing ed.). Dover Publications.
  67. ^ "Paul Cadmus | The Seven Deadly Sins: Pride | The Metropolitan Museum of Art". Retrieved 2015-12-04.
  68. ^ F. Mount, Full Circle (2010) p. 302
Further reading
  • Tucker, Shawn. The Virtues and Vices in the Arts: A Sourcebook, (Eugene, OR: Cascade Press, 2015)
  • Schumacher, Meinolf [de] (2005): "Catalogues of Demons as Catalogues of Vices in Medieval German Literature: 'Des Teufels Netz' and the Alexander Romance by Ulrich von Etzenbach." In In the Garden of Evil: The Vices and Culture in the Middle Ages. Edited by Richard Newhauser, pp. 277–290. Toronto: Pontifical Institute of Mediaeval Studies.
  • The Divine Comedy ("Inferno", "Purgatorio", and "Paradiso"), by Dante Alighieri
  • Summa Theologica, by Thomas Aquinas
  • The Concept of Sin, by Josef Pieper
  • The Traveller's Guide to Hell, by Michael Pauls & Dana Facaros
  • Sacred Origins of Profound Things, by Charles Panati
  • The Faerie Queene, by Edmund Spenser
  • The Seven Deadly Sins Series, Oxford University Press (7 vols.)
  • Rebecca Konyndyk DeYoung, Glittering Vices: A New Look at the Seven Deadly Sins and Their Remedies, (Grand Rapids: BrazosPress, 2009)
  • Solomon Schimmel, The Seven Deadly Sins: Jewish, Christian, and Classical Reflections on Human Psychology, (New York: Oxford University Press, 1997)
  • "Doctor Faustus" by Christopher Marlowe
External links Wikimedia Commons has media related to The Seven Deadly Sins.
  • Catholic Catechism on Sin
  • Medieval mural depictions – in parish churches of England (online catalog, Anne Marshall, Open University)
  • Stranger, An Allegorical Tale of the Seven Deadly Sins, ISBN 9781311073846
  • v
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Seven deadly sins
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  • Greed
  • Sloth
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Persons categorizing
and describing the sins
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  • John Cassian
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In art and culture
  • Divine Comedy
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Seven virtues in Christian ethicsFour
cardinal virtues
  • Prudence (Prudentia)
  • Justice (Iustitia)
  • Fortitude (Fortitudo)
  • Temperance (Temperantia)
  • Sources: Plato
    • Republic, Book IV
  • Cicero
  • Ambrose
  • Augustine of Hippo
  • Thomas Aquinas
theological virtues
  • Faith (Fides)
  • Hope (Spes)
  • Love (Caritas)
  • Sources: Paul the Apostle
    • 1 Corinthians 13
Seven deadly sins
  • Lust (Luxuria)
  • Gluttony (Gula)
  • Greed (Avaritia)
  • Sloth (Acedia)
  • Wrath (Ira)
  • Envy (Invidia)
  • Pride (Superbia)
  • Source: Prudentius, Psychomachia
  • People: Evagrius Ponticus
  • John Cassian
  • Pope Gregory I
  • Dante Alighieri
  • Peter Binsfeld
Related concepts
  • Ten Commandments
  • Great Commandment
  • Eschatology
  • Sin
    • Original sin
  • Old Covenant
  • Hamartiology
  • Christian philosophy
Authority control
  • GND: 4185605-3
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TWISTED ENVY Babygrow Baby Romper If You Think I'm Cute See My Godfather White Pink Trim 0-3 Months
TWISTED ENVY Babygrow Baby Romper If You Think I'm Cute See My Godfather White Pink Trim 0-3 Months
These bodysuits baby Grows are a basic wardrobe essential for your baby. This baby bodysuit is made from the softest huggable cotton to ensure your little one stays nice and comfortable all day long. Features handy poppers and envelope style neck for easy changing. - Short sleeves to keep little arms cool - Made from 100% soft cotton - Popper openings for easy changing

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Outdoor Research Women's Envy Jacket, Cornflower, Small
Outdoor Research Women's Envy Jacket, Cornflower, Small
Updated with modern lines and a beautiful new heathered fabric for Spring '15, the Envy Jacket takes graceful, sophisticated style and waterproof rain protection and blends them in a design that works equally well over a fashionable skirt as it does over technical trail pants. Unfortunately, the Envy Jacket won't protect you from your friends' jealousy.

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Levi's Men's 502 Regular Taper Jean, Rigid Envy, 38W X 34L
Levi's Men's 502 Regular Taper Jean, Rigid Envy, 38W X 34L
More than 140 years after inventing the blue jean, one thing is clear: Levi's clothes are loved by the people who wear them - from presidents to movie stars, farmers to fashion icons, entrepreneurs to the everyman. 'Live in Levi's' asserts with confidence and pride that Levi's clothes are indeed for everybody who's not just anybody.

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Party Envy Happy Birthday Coloring Activity Tablecloth Plus Reusable Magnets (Boy-Blue) (Tablecloth only)
Party Envy Happy Birthday Coloring Activity Tablecloth Plus Reusable Magnets (Boy-Blue) (Tablecloth only)
Your table will be the place to be with this DIY Color Yourself Table Cover from Party Envy. This paper table cover features color-in graphics all over of cupcakes, "Hip Hip Hooray!,""Happy Birthday," donuts and more. Keeping them busy and entertained through the party, they'll love adding their own personal touches to this DIY table cover. Tablecloth measures 54 inches (L) x 84 inches (W) and is rectangular in shape.

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PcProfessional Screen Protector for HP ENVY x360 15t 15.6" Touch Screen High Clarity Anti Scratch filter radiation+ high quality microfiber cloth
PcProfessional Screen Protector for HP ENVY x360 15t 15.6" Touch Screen High Clarity Anti Scratch filter radiation+ high quality microfiber cloth
Custom cut to fit the entire screen of the HP ENVY x360 15t 15.6" touch screen model

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TWISTED ENVY Baby I Love San Francisco American Football Leggings Trousers 6-12 Months White
TWISTED ENVY Baby I Love San Francisco American Football Leggings Trousers 6-12 Months White
Twisted Envy Baby Leggings Super cute and fun for a baby boy or baby girl. These leggings are made out of a lightweight and extremely soft material, perfect for your little one's skin. All Leggings are original designs printed on premium baby leggings, Practical yet cool, these little leggings are a must for the little trendsetter! CARE INSTRUCTIONS Wash separately in cool or warm water using a gentle machine cycle. Machine dry using a low temperature setting. If required, use an iron with a light touch on a synthetic setting only. Higher iron temperatures may result in colour transfer and melting of fabric.

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Canon SELPHY CP1300 Wireless Compact Photo Printer (Black) + Canon KP-108IN Color Ink Paper Set (Produces up to 108 of 4 x 6" prints) + USB Printer Cable + HeroFiber Ultra Gentle Cleaning Cloth
Canon SELPHY CP1300 Wireless Compact Photo Printer (Black) + Canon KP-108IN Color Ink Paper Set (Produces up to 108 of 4 x 6" prints) + USB Printer Cable + HeroFiber Ultra Gentle Cleaning Cloth
SELPHY - Your Personal Portable Photo Kiosk Introducing the SELPHY CP1300 wireless compact photo printer, the perfect portable photo printer for at home and on the go. Simply print with AirPrint, your camera's memory card, or from Facebook and Instagram with the Canon PRINT app, so your memories are ready to share wherever you are! Even print fun collages with friends from multiple devices with Party Shuffle Print or 2"x6" photo booth layout prints. You choose the right size for the right photo - from 4"x6", 2.1"x2.1" square and even sticker paper, all made to last up to 100 years and are even water resistant! Take the SELPHY CP1300 almost anywhere with the optional battery pack. **Specifications:** Print Speed (up to): Postcard Size 4 x 6 Photo: Approx. 47 seconds, (Borderless)Card Size Photo: Approx. 39 seconds Print Resolution (Up to): 256 Levels Per Color (16.8 Million Colors)Paper Sizes: Postcard (4.0 x 6.0), L Size (3.5 x 4.7), Card Size (2.1 x 3.4), Square Label (2.1 x 2.1) OS Compatibility: Windows: Windows 10, Windows 8.1, Windows 7, Windows 7 SP1, Mac OS X v10.10.x - macOS v10.12 (Sierra), Mobile Operating Systems: iOS, Android, Windows 10 Mobile, Amazon Fire devices Compatible Memory Cards: SD, SDHC, SDXC, miniSD, miniSDHC, microSD, microSDHC and microSDXC Dimensions (WxDxH): 7.1 x 5.4 x 2.5" (18.0 x 13.7 x 6.3 cm) Whats in the box: - Canon SELPHY CP1300 Wireless Photo Color Printer - Paper Cassette (Postcard size) - Sample Ink/Paper (5 Sheets of Postcard Size) - Compact Power Adapter - 1 Year Warranty - Canon KP-108IN Color Ink Paper Set - USB Printer Cable - 2 HeroFiber Ultra Gentle Cleaning Cloths

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Next Level Apparel 6440 Mens Premium Fitted Sueded V-Neck Tee - Envy, Extra Small
Next Level Apparel 6440 Mens Premium Fitted Sueded V-Neck Tee - Envy, Extra Small
Fabric laundered, 4.3 oz., 60/40 combed cotton/poly sueded jersey1x1 sueded baby rib set-in collarSatin label

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Relentless Drive Neighbor’s Envy XL Microfiber Towels - Extra Large 24 x 60 inch Auto Detailing Towels - Professional Quality - Pack of 3 Towels
Relentless Drive Neighbor’s Envy XL Microfiber Towels - Extra Large 24 x 60 inch Auto Detailing Towels - Professional Quality - Pack of 3 Towels
Your car's finish will be the talk of the town after you dry or polish it with Neighbor's Envy XL Microfiber Towels by Relentless Drive! Another addition to a line of premium quality items by Relentless Drive, Neighbor's Envy Microfiber Towels are the epitome of effectiveness and quality cleaning. Use the product on your car, boat, bike, SUV, truck, jeep or even your coffee table. Do yourself or any other car lover you might know a huge favor and order now! We offer a free 13 x 31 inch Synthetic Chamois with each purchase. We also offer a 100% Satisfaction Guarantee. What do you have to lose? Buy Neighbor's Envy XL Microfiber Towels by Relentless Drive Today! Relentless Drive - Either you have it, or you don't.

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