Life After Death_ A History of the Afterlife in Western Religion - Alan Segal [449]
21. See the interesting paper of L. Clark, “U.S. Adolescent Religious Identity.”
22. See Moody, Life After Life; Morse, Closer to the Light, also Transformed by the Light.
23. The Tibetan Buddhist community in the United States has seen in them confirmation of the truth of a number of phenomena, described in their religious writings. In particular, the bright light is well documented in the Bardol Thodol, the so-called Tibetan Book of the Dead.
24. Gallup, Adventures in Immortality, pp. 1-54.
25. See Morse, Closer to the Light.
26. See, for example, Bloch and Parry, Death and the Regeneration of Life.
27. See Pearson, The Archaeology of Death and Burial, pp. 53, 147-151. This does not absolutely prove that they believed in life after death. They may just have been observing a taboo or a gift-giving rite. But chances are that some kind of continuity of personality on the other side of the grave was responsible for the inclusion of these grave goods.
28. New York Times, 24 December 2002, p. F2.
29. See Chidester, Savage Systems.
30. Cullmann et al., Immortality and Resurrection.
31. Kübler-Ross, On Death and Dying. There were many and important books which tried to counter society’s “denial of death” with a more honest appraisal, constituting a kind of “death awareness” movement. See E. Becker, The Denial of Death; Aries, Western Attitudes Toward Death; Wass and Neimeyer, Dying: Facing the Facts.
32. See “Expert on Death Faces Her Own Death: Kübler-Ross now questions her life’s work,” The San Francisco Chronicle, 31 May 1997. My thanks to several students who have investigated this story in the past few years, especially to Elise Cucchi of Williams College.
Chapter 1. Egypt
1. See Keel and Uehlinger, Gods, Goddesses, and Images of God.
2. J. Davies, “Death, Burial,” p. 29.
3. See McDonald, The Tomb of Nefertari, p. 91.
4. John Wilson, “Egypt,” p. 83.
5. Diodorus Siculus, An Account of Egypt, 1.70
6. J. Wilson, The Culture of Ancient Egypt.
7. For more detail, see Hornung, Conceptions of God in Ancient Egypt.
8. Quirke and Spencer, The British Museum Book of Ancient Egypt, pp 36-37.
9. See Morenz, Egyptian Religion, p. 183.
10. See S. Walker, Ancient Faces.
11. J. Taylor, Death and the Afterlife, pp. 46-91.
12. A. B. Meiser, Pyramid Texts (New York: Longmans, Green, 1952),1.92, 1. 390a.
13. Ibid., I.234, 1473b-1474b.
14. Siliotti, Dwellings in Eternity, p. 87.
15. See Stilwell, “Conduct and Behavior,” who summarizes where each major Egyptologist thinks the beginning of the democratizing process of immortalization, pp. 198-205.
16. Hornung, “Ancient Egyptian Religious Iconography,” pp. 1722-23.
17. J. Davies, Death, Burial, and Rebirth, p. 32.
18. Meeks and Favard-Meeks, Daily Life of the Egyptian Gods, p. 142.
19. Other versions suggest that the penis was found and buried at Mendes. See Van Dijk, “Myth and Mythmaking,” p. 1700.
20. Morenz, Egyptian Religion, p. 204-5.
21. See Assmann, Aegypten, pp. 151-57.
22. See Mettinger, “The Riddle of Resurrection,” pp. 168-72 for a more complete description of these important rituals.
23. See Wilson, “Egypt,” pp. 39-133; also The Culture of Ancient Egypt.
24. Quirke, Ancient Egyptian Religion, pp. 158-59.
25. See Forman and Quirke, Hieroglyphs and the Afterlife, p. 7.
26. The Canaanites turned Mot into a god who battled Ba’al for sovereignty. Because of Arab influence in Andalousia, the term enters Spanish even in the word Matador, the death-dealer, the executioner.
27. See the informative book by Hornung, Ancient Egyptian Books of the Afterlife.
28. ANET, pp. 33-34.
29. Forman and Quirke, Hierglyphs, p. 23.
30. ANET, p. 32.
31. Pyramid Text 302, north wall of the central chamber, quoted from Foreman and Quirke, p. 57.
32. See Brandon, The Judgment