Life After Death_ A History of the Afterlife in Western Religion - Alan Segal [462]
34. Povinelli and Povinelli, “Arboreal Clambering.”
35. Gottsch, “Mutation, Selection, and Vertical Transmission.”
36. Jaynes, The Origin of Consciousness.
37. One recent and useful language for dealing with these issues is that of “memes.” See Dawkins, The Selfish Gene; River Out of Eden; Blackmore, The Meme Machine. Another fruitful language can be carried over from computer software. It is not that we are computers but that our culture operates as a kind of software that is shared and developed between people. The “memes,” a Richard Dawkins neologism, therefore can be seen as a unit of cultural transmission or a software routine. But more on this at the end of the book.
38. Betz, The Greek Magical Papyri, pp. 48-49.
39. Copenhaver, Hermetica, p. 1.
40. S. Johnston, “Rising to the Occasion.”
41. Luck, “Theurgy and Forms of Worship in Neoplatonism.”
42. See M. Smith, Observations on Hekhaloth Rabbati. Also see Jamblique [Iamblichus], Les Mystères d’Egypte; Oracles Chaldaiques.
43. Proclus, Theol. Plat. I, 26.
44. G. Shaw, Theurgy and the Soul; “Apotheosis in Later Platonism,” pp. 111-12, 119; Luck, “Theurgy and Forms of Worship in Neoplatonism.”
45. See Stratton, “Naming the Witch.”
46. Fowden, The Egyptian Hermes, pp. 126-31.
47. See the description of the rite in PGM I.1-42 and 1.42-195. Compare it with the description of bringing down an angel in the Sefer Harazim and Sefer Hekhalot to swear him to accomplish one’s bidding. Also see the description in Ciraolo’s “Supernatural Assistants,” pp. 285-86.
48. R. Gray, Prophetic Figures, pp. 63-64; also see Zeitlin, “Dreams and Their Interpretation,” p. 12.
Chapter 9. Sectarian Life in New Testament Times
1. van der Horst, Ancient Jewish Epitaphs.
2. See J. Davies, Death, Burial, and Rebirth, p. 110.
3. Quotation from Longenecker, “‘Good Luck on your Resurrection.’”
4. See also 1QH 1.20-21; 2.20; 5:29-30, 34-39 as well as iQH 6.29-35; 11.10-14.
5. See the recent article by Longenecker, “‘Good Luck on Your Resurrection.’” See also the important work of Puech, La croyance des Esséniens.
6. The Enoch literature is possibly as old or older than the Daniel “son of man” traditions in which it participates. See Knibb, The Ethiopic Book of Enoch; Black, The Book of Enoch; Boccaccini, Beyond the Essene Hypothesis; VanderKam, Enoch; J. Collins, The Apocalyptic Imagination; Kvanvig, Roots of Apocalyptic.
7. This is now reconfirmed by VanderKam, “Righteous One.” Also see Nickelsburg, “Salvation without and with a Messiah;” Kee, “Christology in Mark’s Gospel;” and Charlesworth, “From Jewish Messianology.”
8. On the other hand, it may also be that the “parables” have a pre-Christian or non-Christian origin, so far unattested, and this paragraph found its way into Ethiopian Christianity with a minimum of alteration. In that case, it has merely been subsumed within the Christian tradition because of its interpretation of the “son of man” which became such an important prophecy in the New Testament.
9. Elior, The Three Temples.
10. Charlesworth has “bull,” while Isaac, in The Old Testament Pseudepigrapha, vol. 1, p. 71 has “cow.”
11. See Nickelsburg, Resurrection, Immortality and Eternal Life, pp. 123, 177-80, for a discussion of this passage. Nickelsburg justifiably criticizes Cullmann’s strict distinctions between Greek and Hebrew modes of thinking; but neither discusses adequately the fact that some Jews deliberately use the Greek concepts for hermeneutical purposes and philosophical credentials. See below.
12. Ibid., p. 123; Cavalin, Life After Death, p. 48. See de Boer, Defeat of Death, p. 57.
13. Aalen (” ‘Reign’ and ‘House’” p. 10) tries to use this verse to demonstrate that faith in the resurrection was accepted virtually everywhere in the land of Israel by the time of Jesus. Nothing could be further from the truth.
14. R. Scott, Proverbs and Ecclesiastes, p. 91; see Dahood, “Immortality.”
15.