Looking for Jesus according to Matthew

[JLG]

16)

In addition to the eṭemmu, living beings were also thought to be composed of a wind-like emanation called in Akkadian the zaqiqu (or ziqiqu). This spirit was sexless, probably birdlike, and was associated with dreaming because it could depart the body while the individual was asleep. Both the eṭemmu and the zaqiqu descended to the netherworld after physical death. Aside from descriptions of dreams, however, the eṭemmu is mentioned far more prominently than the zaqiqu in Mesopotamian literature. This may be due to the fact that, unlike the eṭemmu, the zaqiqu was considered relatively harmless and unable to interfere either positively or negatively in the affairs of the living. It was therefore natural that a greater number of Mesopotamian texts would focus on proper ritual care for the eṭemmu, since these rites were intended to pacify the spirit of the dead so that it would not haunt the living.

- Living beings were also composed of a wind-like emanation!

- it was sexless, probably birdlike, associated with dreaming (it could depart the body while the individual was asleep)!

- Thus after death, there still were the etemmu and the zaqiqu!

- At the difference of the etemmu, the zaqiqu was unable to interfere in the affairs of the living!

 

[JLG]

17)​

The Relationship Between the Dead & the Living​

As indicated above, the fate of the eṭemmu after corporeal death depended on performance of the proper post-mortem rituals by the living. First, funerary rites—specifically burial of the corpse and ritual mourning— at the time of death were necessary for the eṭemmu's successful journey to and integration into the netherworld. Second, continued cultic offerings at the deceased's grave or (at least in the pre-Sargonic period) cult statue were required to ensure the eṭemmu's comfortable existence in the netherworld. We have seen that the eṭemmu retained the needs of a living being. Most importantly, it required sustenance. Yet the netherworld was devoid of any palatable nourishment. As the Death of Urnamma articulates, “The food of the netherworld is bitter and the water is brackish” (Cohen 103). The ghost was therefore dependent on the living for subsistence, which was provided through offerings of food and beverage. Absence of offerings reduced the eṭemmu to a beggar's existence in the netherworld. The primary responsibility for performing these offerings fell to the eldest son of the deceased. Scurlock connects post-mortem duties with Mesopotamian property laws by positing that this “is presumably why [the eldest son] also customarily received an extra share of the inheritance” (“Death” 1888).

- Once again, we can notice the importance of the proper post-mortem rituals by the living!

- Importance of funerary rites (burial of the corpse and ritual mourning)!

- Importance of continued cultic offerings at the deceased’s grave or cult statue!

- The ghost was dependent on the living for subsistence (offerings of food and beverage)!

- Responsibility of the eldest son of the deceased to care for him!

- It explains why the eldest son received an extra share of the inheritance!

 

[JLG]

18)

Both non-elites and elites required such rituals, but the necessity of death cults for the elite was particularly emphasized. The primary difference between death cults for the non-elite and elite appears to have been that, for ordinary people, only the deceased personally known to their descendants –such as immediate family— required individual eṭemmu cults. Distant relatives seem to have “merged together in a sort of corporate ancestor” (Scurlock, “Death” 1889). In contrast, royal cult offerings were made individually to all ancestors of the reigning king.

- Death cults required for non-elites and elites!

 

[JLG]

19)

As long as offerings continued regularly, the eṭemmu remained at peace in the netherworld. Pacified ghosts were friendly and could be induced to aid the living, or at least were prevented from harming them. A person who did not receive proper burial rites or cultic offerings, however, became a restless ghost or vicious demon. Some cases where this could occur included people who were left unburied, suffered a violent death or other unnatural end, or died unmarried. Vicious ghosts pursued, seized, bound, or even physically abused their victims, and could also possess victims by entering into them via their ears. They could also haunt the dreams of the living. Sickness, both physical and psychological, and misfortune were often believed to be caused by the anger of a restless eṭemmu . For example, the suffering servant of the Babylonian poem Ludlul bēl nēmeqi deplores his fate:

Debilitating Disease is let loose upon me:
An Evil Wind has blown [from the] horizon,
Headache has sprung up from the surface of the underworld….
The irresistible [Ghost] left Ekur
[The Lamastu-demon came] down from the mountain. (Lines 50-55, Poem of the Righteous Sufferer)

- Offerings keep the etemmu at peace in the netherworld!

- Pacified ghosts were friendly and could be induced to aid the living!

- Otherwise they became restless ghosts or vicious demons!

- They could pursue, seize, bound or physically abuse their victims!

- They could possess them by entering into them via their ears!

- They could also haunt the dreams of the living!

 

[JLG]

20)

The Mesopotamians developed many magical means of dealing with vengeful ghosts. Some methods included the tying of magical knots, the manufacturing of amulets, smearing on magical ointments, drinking magical potions, the burial of a surrogate figurine representing the ghost, and the pouring libations while reciting incantations.

- They developed many magical means of dealing with vengeful ghosts (magical knots, amulets, magical ointments, drinking magical potions, the burial of a surrogate figurine representing the ghost, and the pouring libations while reciting incantations)!

 

[JLG]

21)

Conclusion​

In Mesopotamian conceptions of the afterlife, life did not end after physical death but continued in the form of an eṭemmu, a spirit or ghost dwelling in the netherworld. Further, physical death did not sever the relationship between living and deceased but reinforced their bond through a new set of mutual obligations. Just as the well-being of the ghost in the netherworld was contingent upon offerings from the living, so too was the well being of the living contingent upon on the proper propitiation and favor of the dead. To a notable degree, these afterlife beliefs reflected and reinforced the social structure of kinship ties in Mesopotamian communities.

- Maintain and reinforce the bonds between living and deceased through a new set of mutual obligations!

- Well, nothing is new, we can find all the beliefs and practices of today’s religion in the past!

- Demons have always maintained the tradition to control human beings!

- The devil was the first to start rebelling against Yah.weh!

- His demons maintained the traditions!

- The religious, political and commercial powers have always served their masters!

- They have always worked together to control mankind and to oppose Yah.weh!

- Human beings have always been good slaves to their masters!

- It’s not going to save them!

-They will follow their masters’ fate which is destruction!

- Final destruction instead of eternal life!

- Bad trick but it has always been working!

- Yah.weh and Jesus have been warning them and will do it till the end!

- The majority never listens!

- But they will be told till the end!

 

[JLG]

Assyrian beliefs about the afterlife seem to mirror broader Mesopotamian views, where the afterlife was a uniform, dismal realm regardless of one's life actions. The underworld, ruled by Ereshkigal, was a place of darkness and inactivity, not a site for reward or punishment based on earthly deeds.

 

[JLG]

1)

The ancient Egyptians believed the afterlife was an eternal journey and not an end, where the soul continued after the body died and could achieve everlasting joy if justified by the gods. After death, the soul was guided to the Hall of Truth for judgment by Osiris and 42 judges, where its heart was weighed against the feather of Ma’at, symbolizing truth and justice. If the heart was lighter, the soul entered the paradise called the Field of Reeds (or Aaru), a place of eternal happiness and reunion with loved ones. If heavier, the soul was devoured by the monster Amut and ceased to exist, the worst fate. Funerary texts like the Book of the Dead helped guide the soul through this journey. The afterlife was viewed as a continuation of life, rewarding a balanced and harmonious life lived according to ma’at.

- Eternal journey!

- Hall of Truth for judgment by Osiris and 42 judges!

- The heart is weighed against the feather of Ma’at!

- if lighter, the soul entered paradise!

- If heavier, the soul was devoured and ceased to exist!

- Afterlife = continuation of life rewarding a balanced and harmonious life lived according to ma’at!

 

[JLG]

2)

The ancient Egyptians believed that life on earth was only one part of an eternal journey which ended, not in death, but in everlasting joy. When one's body failed, the soul did not die with it but continued on toward an afterlife where one received back all that one had thought lost.

One was born on earth through the benevolence of the gods and the deities known as The Seven Hathors then decreed one's fate after birth; the soul then went on to live as good a life as it could in the body it had been given for a time. When death came, it was only a transition to another realm where, if one were justified by the gods, one would live eternally in a paradise known as The Field of Reeds. The Field of Reeds (sometimes called The Field of Offerings), known to the Egyptians as A'aru, was a mirror image of one's life on earth. The aim of every ancient Egyptian was to make that life worth living eternally and, as far as the records indicate, they did their very best at that.

- Death = everlasting joy!

- Life = the soul received a body by the gods!

- Death = transition!

- Paradise if justified by the gods!

- Life = preparation for eternal life!

 

[JLG]

3)

The gods were considered one's close friends and benefactors who imbued every day with meaning. Hathor was always close at hand as The Lady of the Sycamore, a tree goddess, who provided shade and comfort but was at the same time presiding over the heavenly Nile River, the Milky Way as a cosmic force and, as Lady of the Necropolis, opened the door for the departed soul to the afterlife. She was also present at every festival, wedding, and funeral as The Lady of Drunkeness who encouraged people to lighten their hearts by drinking beer.

The other gods and goddesses of Egypt are also depicted as intimately concerned with the life and welfare of human beings. During one's earthly journey they provided the living with all of their needs and, after death, they appeared to comfort and guide the soul. Goddesses like Selket, Nephthys, and Qebhet guided and protected the newly arrived souls in the afterlife; Qebhet even brought them cool, refreshing water. Anubis, Thoth, and Osiris brought them to judgment and rewarded or punished them. The popular image of the Egyptians as death obsessed could not be more wrong; if anything, the ancient Egyptians were obsessed with life and living it abundantly.

- gods = close friends and benefactors!

- gods = concerned with the life and welfare of human beings!

- gods = judged and rewarded or punished human beings!

- The ancient Egyptians were obsessed with life and living it abundantly!

 

[JLG]

4)

The scholar James F. Romano notes:

In surveying the evidence that survives from antiquity, we are left with the overall impression that most Egyptians loved life and were willing to overlook its hardships. Indeed, the perfect afterlife was merely an ideal version of their earthly existence. Only the travails and petty annoyances that bothered them in their lifetimes would be missing in the afterlife; all else, they hoped, would be as it was on earth. (cited in Nardo, 9-10)

• The afterlife was an ideal version of the earthly existence!

 

[JLG]

5)

The Egyptian afterlife was a mirror-image of life on earth. To the Egyptians, their country was the most blessed and perfect world. In ancient Greek literature one finds the famous stories of the Iliad and the Odyssey depicting great battles in a foreign land and adventures on the return journey; but no such works exist in Egyptian literature because they were not that interested in leaving their homes or their land. The Egyptian work Tale of the Shipwrecked Sailor cannot be compared with Homer's works as the characters have nothing in common and the themes are completely different. The sailor had no desire for adventure or glory, he was just going about his master's business and, unlike Odysseus, the sailor is not at all tempted by the magical island with all good things on it because he knows that the only things he wants are back home in Egypt.

- To the Egyptians, their country was the best one!

- They did not want to go abroad!

- Thus there is no Egyptian Odyssey!

 

[JLG]

6)

Egyptian festivals encouraged living life to its fullest and appreciating the moments one had with family and friends. One's home, however modest, was deeply appreciated and so were the members of one's family and larger community. Pets were loved as dearly by the Egyptians as they are in the present day and were preserved in art works, inscriptions, and in writing, often by name. Since life in ancient Egypt was so highly valued it only makes sense that they would have imagined an afterlife which mirrored it closely.

- Everything was done to enjoy life with family, friends, the community and their pets!

 

[JLG]

7)

From Life to Life​

Death was only a transition, not a completion, and opened the way to the possibility of eternal happiness. When a person died, the soul was thought to be trapped in the body because it was used to this mortal home. Spells and images painted on tomb walls (known as the Coffin Texts, The Pyramid Texts, and The Egyptian Book of the Dead) and amulets attached to the body, were provided to remind the soul of its continued journey and to calm and direct it to leave the body and proceed on.

 

[JLG]

8)

The soul would make its way toward the Hall of Truth (also known as The Hall of Two Truths) in the company of Anubis, the guide of the dead, where it would wait in line with others for judgment by Osiris. There are different versions of what would happen next but, in the most popular story, the soul would make the Negative Confessions in front of Osiris, Thoth, Anubis, and the Forty-Two Judges.

 

[JLG]

9)

The Negative Confessions are a list of 42 sins against one's self, others, or the gods which one could honestly say one had never engaged in. Historian Margaret Bunson notes how "the Confessions were to be recited to establish the moral virtue of the deceased and his or her right to eternal bliss" (187). The Confessions would include statements such as: "I have not stolen, I have not stolen the property of a god, I have not said lies, I have not caused anyone to weep, I have not gossiped, I have not made anyone hungry" and many others. It may seem exceptionally harsh to expect a soul to go through life and never "cause anyone to weep" but it is thought that lines like this one or "I have not made anyone angry" are meant to be understood with qualification; as in "I have not caused anyone to weep unjustly" or "I have not made anyone angry without reason".

 

[JLG]

10)

After the Negative Confessions were made, Osiris, Thoth, Anubis, and the Forty-Two Judges would confer. If one's confession was found acceptable then the soul would present its heart to Osiris to be weighed in the golden scales against the white feather of truth. If one's heart was found to be lighter than the feather, one moved on to the next phase but, if the heart was heavier, it was thrown to the floor where it was eaten by Ammut "the female devourer of the dead". This resulted in "the Great Death" which was non-existence. There was no 'hell' in the Egyptian afterlife; non-existence was a far worse fate than any kind eternal damnation.

 

[JLG]

11)

The Field of Reeds​

If the soul passed through the Weighing of the Heart it moved on to a path which led to Lily Lake (also known as the Lake of Flowers). There are, again, a number of versions of what could happen on this path where, in some, one finds dangers to be avoided and gods to help and guide while, in others, it is an easy walk down the kind of path one would have known back home. At the shore of Lily Lake the soul would meet the Divine Ferryman, Hraf-hef (He-Who-Looks-Behind-Him) who was perpetually unpleasant. The soul would have to find some way to be courteous to Hraf-hef, no matter what unkind or cruel remarks he made, and show one's self worthy of continuing the journey.

If the soul passed through the Weighing of the Heart it moved on to a path which led to Lily Lake.
Having passed this test, the soul was brought across the waters to the Field of Reeds. Here one would find those loved ones who had passed on before, one's favorite dogs or cats, gazelles or monkeys, or whatever cherished pet one had lost. One's home would be there, right down to the lawn the way it had been left, one's favorite tree, even the stream that ran behind the house.

 

[JLG]

12)

Here one could enjoy an eternity of the life one had left behind on earth in the presence of one's favorite people, animals, and most loved possessions; and all of this in the immediate presence of the gods. Spell 110 of The Egyptian Book of the Dead is to be spoken by the deceased to claim the right to enter this paradise. The 'Lady of the Air' referenced is most likely Ma'at but could be Hathor:

I acquire this field of yours which you love, O Lady of the Air. I eat and carouse in it, I drink and plough in it, I reap in it, I copulate in it, I make love in it, I do not perish in it, for my magic is powerful in it.

Versions of this view changed over time with some details added and others omitted but the near-constant vision was of an afterlife that directly reflected the life one had known on earth. Bunson explains:

Eternity itself was not some vague concept. The Egyptians, pragmatic and determined to have all things explained in concrete terms, believed that they would dwell in paradise in areas graced by lakes and gardens. There they would eat the "cakes of Osiris" and float on the Lake of Flowers. The eternal kingdoms varied according to era and cultic belief, but all were located beside flowing water and blessed with breezes, an attribute deemed necessary for comfort. The Garden of A'aru was one such oasis of eternal bliss. Another was Ma'ati, an eternal land where the deceased buried a flame of fire and a scepter of crystal - rituals whose meanings are lost. The goddess Ma'at, the personification of cosmic order, justice, goodness, and faith was the protector of the deceased in this enchanted realm, called Hehtt in some eras. Only the pure of heart, the uabt, could see Ma'at. (86-87)

 

[JLG]

13)

Alternate Views of the Afterlife​

Bunson's note on how the view of the afterlife changed according to time and belief is reflected in some visions of the afterlife which deny its permanence and beauty. These interpretations do not belong to any one particular period but seem to crop up periodically throughout Egypt's later history. They are particularly prominent, however, in the period of the Middle Kingdom (2040-1782 BCE) expressed in texts known as The Lay of the Harper (or Songs of the Harper) and Dispute Between a Man and His Ba (soul). The Lay of the Harper is so called because the inscriptions always include an image of a harpist. They are a collection of songs which reflect on death and the meaning of life. Dispute Between a Man and his Ba comes from the collection of texts known as Wisdom Literature which are often skeptical of the afterlife.