Life After Death_ A History of the Afterlife in Western Religion - Alan Segal [450]
33. His vital force, which dwells in him as a separate entity, and which he is supposed to retain in death. For further views as to the nature of the “ka” see CAH 1:334-37; Proceedings of the Society of Biblical Archaeology 38: 257-60.
34. Erman, The Ancient Egyptians, pp. 2-3.
35. Assmann, “Resurrection in Ancient Egypt,” p. 130.
36. J. Taylor, Death and the Afterlife in Ancient Egypt, p. 162.
37. In fact, the bird-like qualities of the dead spirits is widespread, appearing in Mesopotamia as well as Israel. It also shows up in later Islam. It is difficult to know how to account for it.
38. J. Taylor, Death and the Afterlife, p. 20.
39. See Stilwell, “Conduct and Behavior,” pp. 198ff. Stilwell makes his case that the judgment scene is early, perhaps even coterminous with the ba. This cannot be demonstrated from current evidence, though there are suggestions even in the texts so far quoted that the Pharaoh himself had to be judged righteous by standards appropriate to his functions and station. Note the very helpful compendium of Egyptian texts on the afterlife in the dissertation’s appendices, as well as the annotated lists of the attributes of the Egyptians’ souls.
40. Hornung, “Ancient Egyptian Religious Iconography,” pp. 1718-23.
41. See Hornung, “Ancient Egyptian Religious Iconography,” p. 1711; and Agyptische Unterweltsbucher.
42. Hodel-Hönes, Life and Death in Ancient Egypt, pp. 2f.
43. J. Taylor, Death and the Afterlife, p. 16.
44. See M. Fox, Ancient Egyptian Love Songs, pp. 2of; 53 n. 34.
45. Blackman, Middle Egyptian Stories, p. 37.
46. See the interesting article of Assmann, “A Dialogue Between Self and Soul.
47. Whitehead, The Making of Religion, p. 6.
48. Assmann, “A Dialogue Between Self and Soul,” p. 403.
49. Assmann, Ma’at, pp. 123-153.
50. See also Assmann, “Confession in Ancient Egypt.”
51. See Dorn, “The Beatific Vision,” esp. pp. 37-44, which summarizes the doctrine of immortality in Egypt and other ancient cultures before moving on to its main purpose, an evaluation of the notion of a beatific afterlife in the biblical Psalms.
52. For more detail and for the relationship between the priesthood and the land exclusive of the cult of the dead, see Sauneron, The Priests of AncientEgypt.
53. See Bonnet, “Sargtexte,” pp. 669-70; Attitude of the Ancient Egyptians; see also Stilwell, Conduct and Behavior, for a short survey of the various Egyptologists’ opinions.
54. Brandon, The Judgment of the Dead, pp. 21-48.
55. See Assmann, “Conversion, Piety, and Loyalism,” p. 41. See also R. Meyer, “Magical Ascesis and Moral Purity.”
56. Lichtheim, Ancient Egyptian Autobiographies, pp. 42-46.
57. Brandon, The Judgment of the Dead, p. 47.
58. Freed, Markowitz, and D’Auria, Pharaohs of the Sun.
59. Hornung, Akhenaten and the Religion of Light, pp. 95-104.
60. Ibid., pp. 95-96.
61. Brandon, The Judgement of the Dead, pp. 30-34.
62. In some simple sense, a tip is a payment to ensure that someone will do what they are supposed to do while a bribe is a payment to ensure that someone will do what they are not supposed to do. The Arabic word bakshish covers both cases.
63. Forman and Quirke, Hieroglyphs, pp. 153-54.
64. Bagnall, Egypt in Late Antiquity, esp. pp. 261-310.
65. See J. Davies, Death, Burial, and Rebirth, pp. 35-36. From Diodorus Siculus, An Account of Egypt, p. 209.
66. Forman and Quirke, Hieroglyphics, pp. 175-77.
67. See ibid., p. 178.
68. See Mazar, Archeology, p. 447.
69. See Mettinger, “The Riddle of Resurrection,” esp. pp. 167-183.
70. The Israelites too felt that either one was resurrected or nothing happened, much as the Egyptians feared that sinners would be devoured on the way to their reward. However, there were some sinners who were so bad that they would be punished forever.
71. As we shall see, the elite teachers in Israel in the Hellenistic period sometimes received pre-eminence through astral immortality. That is where the first important connection is to be made.
72. Smolar, Aberbach and Curgin, Studies in Targum Jonathan.
73. Melzer,