and their lists of the "deadly sins" they select from the following:

Pride
Arrogance
Anger
Gluttony
Unchastity
Envy
Vain-Glory
Gloominess
Languid Indifference.

Could there be a more striking contrast than that between the mediaeval
code and those of the great Greek thinkers? Plato recommended as virtues
certain general characteristics of character much admired by the Greek of
his day. Aristotle accepted them and added to them. He has painted much
more in detail the gifts and graces of a well-born and well-situated
Greek gentleman as he conceived him. The personage would cut a sorry
figure in the role of a mediaeval saint; the mediaeval saint would wear a
tarnished halo if endowed with the Aristotelian virtues.

The one ideal, the Greek, breathes an air of self-assertion; the other
one of self-abnegation. Benevolence, Purity, Humility and Unworldliness
are not to be found in the former; Justice, Courage and Veracity appear
to be missing in the latter. Wisdom, insight, has given place to the
Obedience appropriate to a man clearly conscious of a Law, not man-made,
to which man feels himself to be subject.

Indeed, the discrepancy between the ideals is such that Aristotle's
virtuously high-minded man would have been conceived by the mediaeval