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)
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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]
- 1History
- 2Historical and modern definitions, views, and associations
- 3Historical sins
- 6In art
History[edit]
Greco-Roman antecedents[edit]
While the seven deadly sins as we know them did not originate with the Greeks or Romans, there were ancient precedents for them. Aristotle'sNicomachean 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[edit]
The modern concept of the seven deadly sins is linked to the works of the fourth-century monkEvagrius Ponticus, who listed eight evil thoughts in Greek as follows:[8][9]
- Γαστριμαργία (gastrimargia) gluttony
- Πορνεία (porneia) prostitution, fornication
- Φιλαργυρία (philargyria) avarice (greed)
- Ὑπερηφανία (hyperēphania) pride – sometimes rendered as self-overestimation, arrogance, grandiosity[10]
- Λύπη (lypē) sadness – in the Philokalia, this term is rendered as envy, sadness at another's good fortune
- Ὀργή (orgē) wrath
- Κενοδοξία (kenodoxia) boasting
- 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]
- Gula (gluttony)
- Luxuria/Fornicatio (lust, fornication)
- Avaritia (avarice/greed)
- Superbia (pride, hubris)
- Tristitia (sorrow/despair/despondency)
- Ira (wrath)
- Vanagloria (vainglory)
- 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[edit]
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[edit]
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 philosopherSchopenhauer wrote as follows:[24]
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[edit]
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[edit]
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[edit]
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, [and] 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[edit]
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[edit]
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[edit]
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 Greekὕβρις), 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 '[s]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 '[r]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]
How Did Hawk Survive Hendrickson
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]
Hawk Nanatsu No Taizai
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.. 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.
Jacob Bidermann's medievalmiracle 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[edit]
Acedia[edit]
Acediamosaic, 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[edit]
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[edit]
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[edit]
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[edit]
Dante's Purgatorio[edit]
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.
- luxuria / Lust[60][61][62]
- gula / Gluttony
- avaritia / Greed
- acedia / Sloth
- ira / Wrath
- invidia / Envy
- superbia / Pride
Geoffrey Chaucer's 'The Parson's Tale'[edit]
The last tale of Chaucer'sCanterbury 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[edit]
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[edit]
Spenser'sThe 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[edit]
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[edit]
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[edit]
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]
Revalorization[edit]
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[edit]
- Arishadvargas in Hinduism
- Five poisons in Buddhism
- Five Thieves in Sikhism
- Nafs and Tazkiah in Islam
- Sufism in Islam
References[edit]
- ^ abTucker, Shawn (2015). The Virtues and Vices in the Arts: A Sourcebook. Cascade. ISBN1625647182.
- ^ abcdAquinas, Thomas (2013-08-20). Summa Theologica (All Complete & Unabridged 3 Parts + Supplement & Appendix + interactive links and annotations). e-artnow. ISBN9788074842924.
- ^Evagrius (2006). Evagrius of Pontus: The Greek Ascetic Corpus translated by Robert E. Sinkewicz. Oxford and New York: Oxford University Press. ISBN0199297088.
- ^Cassian, John (2000). The Institutes. Newman Press of the Paulist Press. ISBN0809105225.
- ^ abcdefghiManning, Henry Edward. Sin and Its consequences.
- ^Gaume, Jean (1883). The Catechism of Perseverance; Or, An Historical, Dogmatical, Moral, Liturgical, Apologetical, Philosophical, and Social Exposition of Religion. M.H. Gill & Son. p. 871.
Q. What are the capital sins? A. The capital sins are mortal sins of their own nature, and the sources of many other sins. They are seven in number: pride, covetousness, lust, gluttony, envy, anger, and sloth. .. Q. What other sins ought we to fear most? A. The other sins that we ought to fear most are sins against the Holy Ghost and sins that cry to Heaven for vengeance.
- ^Tilby, Angela (2013-04-23). The Seven Deadly Sins: Their origin in the spiritual teaching of Evagrius the Hermit. SPCK. ISBN9780281062997.
- ^Evagrio Pontico, Gli Otto Spiriti Malvagi, trans., Felice Comello, Pratiche Editrice, Parma, 1990, p.11-12.
- ^Evagrius of Pontus: The Greek Ascetic Corpus. Oxford: Oxford University Press. 2006-06-22. ISBN9780199297085.
- ^In the translation of the Philokalia by Palmer, Ware, and Sherrard.
- ^'NPNF-211. Sulpitius Severus, Vincent of Lerins, John Cassian - Christian Classics Ethereal Library'. www.ccel.org.
- ^Cassian, St John (2000-01-03). The Institutes (First ed.). New York: Newman Press of the Paulist Press. ISBN9780809105229.
- ^ abRefoule, F. (1967) 'Evagrius Ponticus,' In New Catholic Encyclopaedia, Vol. 5, pp. 644f, Staff of Catholic University of America, Eds., New York, NY, USA: McGraw-Hill.
- ^ abDelCogliano, Mark (2014-11-18). Gregory the Great: Moral Reflections on the Book of Job, Volume 1. Cistercian Publications. ISBN9780879071493.
- ^Tucker, Shawn R. (2015-02-24). The Virtues and Vices in the Arts: A Sourcebook. Cascade Books, an Imprint of Wipf and Stock Publishers.
- ^'SUMMA THEOLOGICA: The cause of sin, in respect of one sin being the cause of another Prima Secundae Partis, Q. 84; I-II,84,3)'. www.newadvent.org. Retrieved 2015-12-04.
- ^Armentrout, Don S. (1 January 2000). An Episcopal Dictionary of the Church: A User-Friendly Reference for Episcopalians. Church Publishing, Inc. p. 479. ISBN9780898697018.
- ^Lessing, Reed (25 August 2002). 'Mighty Menacin' Midianites'. The Lutheran Hour. Retrieved 26 March 2017.
- ^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?
- ^'Life Of A Disciple In The World 7- Seven Deadly Sins: Lust'. United Methodist YouthWorker Movement. Retrieved 26 March 2017.
- ^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.
- ^ abDorothy L. Sayers, Purgatory, Introduction, pp. 65–67 (Penguin, 1955).
- ^'Definition of LUST'. www.merriam-webster.com. Retrieved 2016-05-04.
- ^ abBlackburn, Simon. Lust:The Seven Deadly SIns. ISBN0-19-516200-5.
- ^Dante, Hell (1975) p. 101; Dante, Purgatory (1971) p. 67 and p. 202
- ^Pyle, Eric (2014-12-31). William Blake's Illustrations for Dante's Divine Comedy: A Study of the Engravings, Pencil Sketches and Watercolors. McFarland. ISBN9781476617022.
- ^Aquinas, St Thomas (2013-01-01). Summa Theologica, Volume 4 (Part III, First Section). Cosimo. ISBN9781602065604.
- ^ abOkholm, Dennis. 'Rx for Gluttony'. Christianity Today, Vol. 44, No. 10, September 11, 2000, p.62
- ^'Gluttony'. Catholic Encyclopedia.
- ^'greed'. American Heritage Dictionary of the English Language (5th ed.). Houghton Mifflin Harcourt. 2016. Retrieved February 4, 2019 – via The Free Dictionary.
- ^ abcdLyman, Stanford. The Seven Deadly Sins: Society and Evil. p. 5. ISBN0-930390-81-4.
- ^'the definition of sloth'. Dictionary.com. Retrieved 2016-05-03.
- ^ abLyman, Stanford. The Seven Deadly Sins: Society and Evil. pp. 6–7.
- ^ abLandau, Ronnie. The Seven deadly Sins: A companion. ISBN978-1-4457-3227-5.
- ^International Handbook of Anger. p. 290
- ^ abcAquinas, St Thomas (2013-01-01). Summa Theologica, Volume 3 (Part II, Second Section). Cosimo, Inc. ISBN9781602065581.
- ^'Summa Theologica: Treatise on The Theological Virtues (QQ[1] – 46): Question. 36 – Of Envy (four articles)'. Sacred-texts.com. Retrieved January 2, 2010.
- ^Russell, Bertrand (1930). The Conquest of Happiness. New York: H. Liverwright.
- ^Mere Christianity, C.S. Lewis, ISBN978-0-06-065292-0
- ^ abDictionary of Burning Words of Brilliant Writers. 1895. p. 485.
- ^Claghorn, George. To Deborah Hatheway, Letters and Personal Writings (Works of Jonathan Edwards Online Vol. 16).
- ^'hubris - Definition & Examples'. Britannica.com.
- ^Aristotle. Rhetoric. p. 1378b.
- ^Cohen, David (1995). Law, Violence, and Community in Classical Athens. Cambridge University Press. p. 145. ISBN0521388376. Retrieved March 6, 2016.
- ^Ludwig, Paul W. (2002). Eros and Polis: Desire and Community in Greek Political Theory. Cambridge University Press. p. 178. ISBN1139434179. Retrieved March 6, 2016.
- ^ ab'The 1920 Farrow's Bank Failure: A Case of Managerial Hubris'. Durham University. Retrieved October 1, 2014.
- ^'Humility vs Pride And Why The Difference Should Matter To You | Jeremie Kubicek'. jeremiekubicek.com. Retrieved 2018-03-02.
- ^Acquaviva, Gary J. (2000). Values, Violence, and Our Future. Rodopi. ISBN9042005599.
- ^Franklin, Benjamin. The Autobiography.
- ^Dictionary of Burning Words of Brilliant Writers. 1895. p. 484.
- ^Kershaw, Ian (1998). Hitler 1889–1936: Hubris. New York: W. W. Norton & Company. ISBN978-0-393-04671-7. OCLC50149322.
- ^Kershaw, Ian (2000). Hitler 1936–1945: Nemesis. New York: W. W. Norton & Company. ISBN978-0-393-04994-7. OCLC45234118.
- ^Henry George Liddell and Robert Scott. A Greek-English Lexicon. Revised by Sir Henry Stuart Jones and Roderick McKenzie. Oxford: Clarendon Press, 1940.
- ^'Before Sloth Meant Laziness, It Was the Spiritual Sin of Acedia'. Atlas Obscura. 2017-07-14. Retrieved 2017-11-27.
- ^Oxford English dictionary
- ^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) - ^Spicer, Andrew (5 December 2016). Lutheran Churches in Early Modern Europe. Taylor & Francis. p. 478. ISBN9781351921169.
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.
- ^'Two sexes 'sin in different ways''. BBC News. February 18, 2009. Retrieved July 24, 2010.
- ^Morning Edition (February 20, 2009). 'True Confessions: Men And Women Sin Differently'. Npr.org. Retrieved July 24, 2010.
- ^Godsall-Myers, Jean E. (2003). Speaking in the medieval world. Brill. p. 27. ISBN90-04-12955-3.
- ^Katherine Ludwig, Jansen (2001). The making of the Magdalen: preaching and popular devotion in the later Middle Ages. Princeton University Press. p. 168. ISBN0-691-08987-6.
- ^Vossler, Karl; Spingarn, Joel Elias (1929). Mediæval Culture: The religious, philosophic, and ethico-political background of the 'Divine Comedy'. University of Michigan: Constable & company. p. 246.
- ^'The Canterbury Tales'. CliffsNotes. Retrieved 30 June 2017.
- ^'Dante's Inferno and Saint Augustine's Confessions'. h2g2. Retrieved 30 June 2017.
- ^Orenstein, Nadine M., ed. (2001-09-01). Pieter Bruegel the Elder: Prints and Drawings. New York: Metropolitan Museum of Art. ISBN9780300090147.
- ^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.
- ^'Paul Cadmus | The Seven Deadly Sins: Pride | The Metropolitan Museum of Art'. www.metmuseum.org. Retrieved 2015-12-04.
- ^F. Mount, Full Circle (2010) p. 302
Further reading[edit]
- 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[edit]
Wikimedia Commons has media related to The Seven Deadly Sins. |
- Medieval mural depictions – in parish churches of England (online catalog, Anne Marshall, Open University)
- Stranger, An Allegorical Tale of the Seven Deadly Sins, ISBN9781311073846
Retrieved from 'https://en.wikipedia.org/w/index.php?title=Seven_deadly_sins&oldid=904819455'
From BANDAI NAMCO Enterainment: The popular hit anime The Seven Deadly Sins comes to console for the very first time. A high-tension and fast-paced action fighting style that is expected of the popular anime series, the world of Britannia comes to life in a scenic 3D environment, made possible by the power of the PS4.
Assemble the Seven Deadly Sins and fight to save the Kingdom of Liones in The Seven Deadly Sins: Knights of Britannia, coming to PS4! Based on the hit manga, The Seven Deadly Sins by Nakaba Suzuki, enjoy stories of adventure and experience all of the action and excitement from the anime. Play through memorable fights with famous characters such as Meliodas, Elizabeth, Hawk, and others in all of their unique fighting styles.
Assemble the Seven Deadly Sins and fight to save the Kingdom of Liones in The Seven Deadly Sins: Knights of Britannia, coming to PS4! Based on the hit manga, The Seven Deadly Sins by Nakaba Suzuki, enjoy stories of adventure and experience all of the action and excitement from the anime. Play through memorable fights with famous characters such as Meliodas, Elizabeth, Hawk, and others in all of their unique fighting styles.
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Hawk Mama
Kanji/Kana
Rōmaji
Alias
Biological Description
Race
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Hawk Mama「ホークママ」 is Hawk's mother and the extremely large, green pig who transports the Boar Hat bar. She is introduced to live underground and transports the bar Boar Hat with her head. So far, her name remains unknown but she has gained many aliases.
AppearanceEdit
Hawk Mama is a humongous pig who wears the Boar Hat bar like a hat. She is depicted to have lime green colored skin which is very unusual considering the skin color of her son. Like her son, her ears are shown to be M-shaped.
At the time she was known as Mother of Chaos and the Great Oshiro, Hawk Mama had a white color. It was said that her body radiated white light.[3]
PersonalityEdit
Nothing is known about her as of yet but it seems that she is a loyal friend of Meliodas as she helped carry the Boar Hat bar on her back and loves her son according to Hawk. She is shown to have a very trusting personality as she has on many occasions waited for Meliodas to return for many hours underground before moving on.
HistoryEdit
Long ago, she was known as the Mother of Chaos, giving birth to the vampire royalty and all monster coming from her. The details of this event are unknown though, but legends say that it was a being that contained so much darkness that it was feared by the Demon Clan, at the same time that it possessed so much light that it was revered by the Goddess Clan.[4]
3000 years agoEdit
In accordance with the legends of the Celestials, Hawk Mama was present in the battle that took place in the Sky Temple, where she saved the Goddess Clan and the other races from the Indura, allowing the Goddesses to seal it in the Egg Rock using the Winged Sword. She was revered as a deity by the Celestial Clan, who called her the Great Oshiro.[5]
10 years agoEdit
Ten years ago, Hawk Mama used to live together peacefully with her son Hawk in an unknown forest. One day, her son spotted an unconscious knight, Meliodas, who was laying on the side of the road and dragged him back to his home, a cave near Camelot. Once Meliodas awoke from unconsciousness and befriends her Hawk, he reveals himself to be the Dragon's Sin of Wrath who commented that Hawk’s mom is to be the size of a movable fortress.
Since then, Hawk Mama became the carrier of the Boar Hat after Meliodas sold his Sacred TreasureLostvayne for funds to open business with her son as the cleaner eating leftovers.
PlotEdit
Introduction arcEdit
Hawk Mama has helped Meliodas with his bar Boar Hat for the past ten years. When Hawk was burnt by Twigo and crying for his mother's help, she came to Meliodas and the rest to take them away from the knights and bring them to Bernia to get some information regarding the locations of the other Seven Deadly Sins.
Forest of White Dreams arcEdit
Hawk Mama took them to the Forest of White Dreams where they would find Diane, the Serpent's Sin of Envy. However, she had to travel to Dalmary Town where she waited outside of the town, waiting for Meliodas to get better.
Capital of the Dead arcEdit
Hawk Mama transported the Seven Deadly Sins to the Capital of the Dead to find the next member King, the Grizzly's Sin of Sloth. She was somewhat upset at the Sins for taking a long time and requested that they inform her prior to future occurrences. She waited outside of the location of the Capital of the Dead for the rest to come back.
Vaizel Fight Festival arcEdit
Hawk Mama took the Seven Deadly Sins to Biron to get information and subsequently to Vaizel to find a Sacred Treasure. She entered the area later as the fights were going on whilst carrying Diane's clothes, which she dropped off in the pit where Diane had fallen. She proceeded to locate the group to see if they were alright and transport them to their next location.
Albion arcEdit
At the end of the events that took place in the Kingdom and with the help of Merlin, she transported the Seven Deadly Sins to Camelot where an Albion was attacking. The Albion tried to attack her, but she was too swift, and the Sins eventually jumped off to engage in combat.
Istar arcEdit
On the way to Istar, Hawk's mother and the Sins encounter an obstacle from Monspeet, Purgatory Fire. Meliodas planned to counter the strange technique, however, to his surprise, she swallows it whole, without sustaining any damage.
Defensive Battle for Liones arcEdit
While the Demon Clan is taking control of Britannia, Hawk Mama continues to transport the Boar Hat now under the management of Elizabeth and Hawk. When Golgius sees her in the outskirts of Liones, he confuses her with a demon and faints.
Hawk Mama transports Hawk, Elizabeth and Zaratras to Liones after learning of the invasion of the Ten Commandments. On the way, a band of Gray and Red Demons attack them, however, Hawk Mama manages to destroy them all.
Hawk Mama receives a direct blow from Derieri's Combo Star who had loaded it with 54 blows. Hawk Mama falls very wounded and the Boar Hat ends up destroyed.
After the battle with the Ten Commandments, Hawk Mama manages to reach Liones where Hawk is glad to see her alive.
Corand arcEdit
After rebuilding the Boar Hat, Hawk Mama is responsible for transporting the Seven Deadly Sins and Elizabeth to their next mission in Corand. Along the way, Hawk Mama takes care of a Red Demon that appears with a blow of her nose.
Prelude to the New Holy War arcEdit
While transporting everyone to Camelot to free the hostages from the demons, the trip is interrupted by Chandler, unleashing a battle between him and the Sins. In the end, when Chandler was about to deliver the final blow, Gloxinia saves everyone by taking Hawk Mama and the Sins in a huge flower. Hawk Mama then proceeds to take everyone away from the battle. Cara auto shutdown windows 8.
After Merlin deceived Zeldris, she teleports the entire Boar Hat to Camelot where the Sins proceed to take all the hostages to Liones.
New Holy War arcEdit
When the new Holy War against the Demon Clan begins, Hawk Mama accompanies the Sins as part of the Search-and-Destroy Force. During the battle against the demon army, Hawk Mama carries Hawk, Elizabeth and Gowther while the princess talks and reasons with the demons to abandon the battle.
When Estarossa appears on the battlefield and releases his Evil Hound, Hawk Mama and the soldiers are saved from the fire by Diane who takes them all underground.
During the second wave of the Demon army, Hawk Mama supports the Holy Knights in the battle.
Current arcEdit
After returning to Liones with the Boar Hat, Hawk Mama is called by Hawk to warn her that the Demon King returned. Hawk Mama tells Hawk that he is 'sleepy', which Hawk does not understand. By showing an image of Arthur Pendragon in her eyes, she goes on to say that the balance has been severely disrupted and that after a long time the king will be born.
Abilities/Equipment Edit
Not much has been revealed about Hawk Mama's abilities or equipment but she is also able to devour Monspeet's powerful ability Gokuencho that was capable of eating through a mountain with little to no known consequence, much to the Seven Deadly Sin's surprise.[6]
Hawk Mama was strong enough to send Twigo and the Beard of the Mountain Cat knights flying when she revealed herself[7], as well as charge through and kill an entire group of red and grey demons by herself with what seemed like little effort.
She also proves capable of facing and considerably damaging an Indura, who was said to possess greater power than of the Ten Commandments.[8]
Hawk Mama is tremendously durable, as a long chain of attacks from Derieri's Combo Star (over 50 hits), powerful enough to send her flying through a forest, after what she just walks it off without a single scratch though it took some time to shake off the attack.
RelationshipsEdit
HawkEdit
Not much is known about their relationship, but Hawk trusts and loves his mother and she is never far from his side; appearing as soon as he squeels.
MeliodasEdit
There is not much known about their relationship, but Meliodas trusts her and has shown a great respect for her abilities.
ElizabethEdit
While there is not much interaction, she seemed shocked about her size at first, but has taken a liking to her.
DianeEdit
The two seem to get along well, as they often talk to each other when on the road.
TriviaEdit
- Hawk Mama demonstrated to be able to fly or float thanks to Merlin's magic.[9]
- Hawk Mama has a mysterious ability that doesn't allow for the alcohol in the Boar Hat to get knocked down when she moves.[10]
- Hawk Mama has an unique sound effect when running, Dondokodondon. Hawk Mama shares this trait with Hawk and Wild.
ReferencesEdit
- ↑ Nanatsu no Taizai Movie: Prisoners of the Sky
- ↑ Nanatsu no Taizai Movie: Prisoners of the Sky
- ↑ Nanatsu no Taizai Movie: Prisoners of the Sky
- ↑ Nanatsu no Taizai Movie: Prisoners of the Sky
- ↑ Nanatsu no Taizai Movie: Prisoners of the Sky
- ↑ Nanatsu no Taizai Manga: Chapter 128, page 18.
- ↑ Nanatsu no Taizai Manga: Chapter 1, page 64-65.
- ↑ Nanatsu no Taizai Movie: Prisoners of the Sky
- ↑ Nanatsu no Taizai Manga: Chapter 114, page 120-121.
- ↑Official Fanbook: page
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