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European culture's aversion or tolerance has been described to have cycled through out history (Realino Marra, Marco Orrù). The word suicide didn't even exist during the Middle Ages. Anyone who was found to have killed them self was referred to as a self-murder or self-killer. The act of suicide was called self-destruction, self-homicide, or self-slaughter (Noon). The original foundation for the condemnation of suicide came from the theological writings of St. Augustine and Thomas Aquinas who argued that suicide (Realino Marra, Marco Orrù) denied God's divine authority to take life. In Dante's "Inferno" self-murders are found in the seventh circle of Hell. They are trapped as trees for eternity as the Harpies pick and tear at their flesh. Since the self-murders committed the ultimate sin that cannot be repented, they are denied resurrection (Noon).
The social and moral stigma of suicide in medieval Europe was a result of the extreme religious, social, and criminal sanctions put on those who committed or attempted suicide. The body of someone who committed suicide was not allowed a proper burial and was disgraced by being dragged through the streets. In some cases the deceased's head was put on a pole and the body was thrown outside the gates for the animals (Baton Rouge Crisis Intervention Center). Many of these sanctions developed from superstition rather than moral or theoretical reasoning. The body was mutilated to keep the ghost from returning to haunt the deceased's enemies. Similarly, the body was usually buried at a crossroad in order to prevent the restless spirit from rising (Noon). Anyone who attempted suicide was arrested and publicly shamed before being sentenced to death. The punishment of suicide also extended to the family of the deceased. They had their property confiscated in fear that the too had the disease of self-destruction (Baton Rouge Crisis Intervention Center).
The social and moral stigma of suicide in medieval Europe was a result of the extreme religious, social, and criminal sanctions put on those who committed or attempted suicide. The body of someone who committed suicide was not allowed a proper burial and was disgraced by being dragged through the streets. In some cases the deceased's head was put on a pole and the body was thrown outside the gates for the animals (Baton Rouge Crisis Intervention Center). Many of these sanctions developed from superstition rather than moral or theoretical reasoning. The body was mutilated to keep the ghost from returning to haunt the deceased's enemies. Similarly, the body was usually buried at a crossroad in order to prevent the restless spirit from rising (Noon). Anyone who attempted suicide was arrested and publicly shamed before being sentenced to death. The punishment of suicide also extended to the family of the deceased. They had their property confiscated in fear that the too had the disease of self-destruction (Baton Rouge Crisis Intervention Center).
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Suicide was generally seen as a woman's affliction during this time period. Women were seen as passionate and emotional which made them vulnerable to the demons that inspired self-murder. Due to this stereotype, Yvain's contemplation of suicide is dishonorable and weak. He exemplifies the negative connotation of feminism as he is over taken by his emotions and distracted by his passions rather than working to remedy his wrong doings. Yvain quickly returns to his senses by stating "I have asked an absurd question."
Suicide was also viewed as a disregard for the most important parts of society including relationships, legal justice, and material possession (Noon). Yvain reminds the audience that even the most hopeless situations do not call for self-destruction by stating "I was assured of the greatest happiness of all, but it lasted briefly. The man who loses such joy through his own fault has no right to good fortune."
Suicide was also viewed as a disregard for the most important parts of society including relationships, legal justice, and material possession (Noon). Yvain reminds the audience that even the most hopeless situations do not call for self-destruction by stating "I was assured of the greatest happiness of all, but it lasted briefly. The man who loses such joy through his own fault has no right to good fortune."