",,,These witnesses all testify that sheol, or hell, in the Old Testament, has no reference whatever to this doctrine; that it signifies simply the state of the dead, the invisible world, without regard to their goodness or badness, their happiness or misery. The Old Testament doctrine of hell, therefore, is not the doctrine of endless punishment. It is not revealed in the Law of Moses. It is not revealed in the Old Testament....
Any one at all familiar with the writings of the ancient Greeks or Romans, cannot fail to note how often it is admitted by them that the national religions were the inventions of the legislator and the priest, for the purpose of governing and restraining the common people. Hence, all the early lawgivers claim to have had communications with the gods, who aided them in the preparation of their codes. Zoroaster claimed to have received his laws from a divine source; Lycurgus obtained his from Apollo, Minos of Crete from Jupiter, Numa of Rome from Egeria, Zaleucus from Minerva, &c. The object of this sacred fraud was to impress the minds of the multitude with religious awe, and command a more ready obedience on their part. Hence Augustine says, in his "City of God," "This seems to have been done on no other account, but as it was the business of princes, out of their wisdom and civil prudence, to deceive the people in their religion; princes, under the name of religion, persuaded the people to believe those things true, which they themselves knew to be idle fables; by this means, for their own ease in government, tying them the more closely to civil society." B. iV 32.
Of course, in order to secure obedience, they were obliged to invent divine punishments for the disobedience of what they asserted to be divine laws. "Hence," says Bishop Warburton, "they enforced the belief of a future state of rewards and punishments by every sort of contrivance." And speaking of the addition of metempsychosis, or the transmigration of souls, he says: "This was an ingenious solution, invented by the Egyptian lawgivers, to remove all doubts concerning the moral attributes of God."
Egypt has been called the "Mother of Superstitions," and her whole religious history shows the propriety of the appellation. Greeks and Romans, Lawgivers and Philosophers, acknowledge their indebtedness to her in this respect, and freely credit her with the original invention of the fables and terrors of the invisible world; though it must be allowed that they have improved somewhat upon the hints given, and shown a wonderful inventive faculty of their own.
Dr. Good has a curious passage on the subject in hand, in his Book of Nature, which I must be permitted to introduce here. "It was believed in most countries," he says, "that this hell, hades, or invisible world, is divided into two very distinct and opposite regions, by a broad and impassable gulf; that the one is a seat of happiness, a paradise, or elysium, and the other a seat of misery, a gehenna, or tartarus; and that there is a supreme magistrate and an impartial tribunal belonging to the infernal shades, before which the ghosts must appear, and by which they are sentenced to the one or the other, according to the deeds done in the body. Egypt is said to have been the inventress of this important and valuable part of the tradition; and undoubtedly it is to be found in the earliest records of Egyptian history. But, from the wonderful conformity of its outlines to the parallel doctrines of the Scriptures, it is probable that it has a still higher origin, and that it constituted a part of the patriarchal creed, retained in a few channels, though forgotten or obliterated in others, and consequently that it was a divine communication in a very early age." 7
This last assertion is certainly a singular statement for a man of Dr. Good's learning and judgment. For, first, it does not conform at all to the doctrine of the Scriptures in regard to rewards and punishments, as our inquiry has fully shown. And, second, the patriarchal creed makes no mention of it, as far as we know; and if it made part of an early revelation, afterwards lost, it is reasonable to suppose that it would have been renewed again in the revelation to the Law of Moses.
Beside, if the Egyptians obtained it from any of the patriarchs, it must have been from Jacob or his descendants, after they went down into Egypt. It must have been a current doctrine, therefore, among the Israelites, and regarded by them as of divine authority; but this conclusion is shut off by the fact that Moses, though divinely commissioned as their teacher, rejects it from his law, and shows his unbelief and contempt for it by a studied and unbroken silence! Curious, indeed, if Dr. Good's supposition is correct. We find the doctrine in full bloom with the Egyptians, but not a trace of it among the early Hebrews. But, singularly enough, when, in after ages, the Jews had become corrupted, and had departed from the Law of Moses, we find the doctrine among them. And, what is very noteworthy, as the next chapter will show, its first appearance is in apocryphal books written by Egyptian Jews. So that the facts happen to be the very opposite of Dr. Good's theory; - instead of the Egyptians borrowing it from the Jews, the Jews borrowed it from the Egyptians.
In attempting to set out the Egyptian notions on the subject, it is difficult to choose between the conflicting accounts of the Greek writers, Herodotus, Diodorus Siculus, Plutarch, &c., as well as of the modern interpreters of the monumental hieroglyphics. Still, with regard to the main question, they are tolerably well agreed, though there is great diversity of opinion in respect to the details. It is plain enough, from their united testimony, that the whole matter of judgment after death, the rewards of a good life, and the punishments of a bad life, with all the formal solemnities of trial and condemnation, originated and was perfected among the Egyptians, according to the peculiar character of their mythology. From them it was borrowed by the Greeks, who made such changes and additions as fitted the system to the genius and circumstances of that people.
It would seem that each district of Egypt had what was called its "sacred lake," beyond which were the tombs and burial-places of the dead. Acherusia, the lake near Memphis, was the model probably for the rest, and appears to have furnished a general name for them.
When any one died, it was the duty of his relations, according to Diodorus, to notify the forty-two judges or assessors, whose office it was to decide upon the character of the deceased, and then to appoint the day for the funeral ceremonies and burial. When the day came, the body of the dead was carried in procession to the shore of the lake, from which it could not be removed till after the judgment. The forty-two judges, having been summoned, were in waiting at the place of embarkation, to receive the body, and enter on the trial. It was then lawful, for any person who thought proper, to bring charges against the deceased; and if it was proved that he had led an evil life, the judges condemned him for his wickedness, and refused him the privilege of burial, which was regarded as one of the greatest possible calamities. But if those accusing the dead failed to establish their accusations, they were subjected to the heaviest penalties.
If there was no accuser, or the charges were disproved, then his relations were allowed to pronounce the accustomed eulogy, praising his piety and goodness, celebrating his virtues, and declaring the excellent life which he had lived. This was followed by a prayer supplicating the gods of the under-world to receive him into the society of the blessed. Then came the acclamations of the multitude assembled on the occasion, who united in extolling the character of the dead, and in rejoicing that he was now going to join the virtuous in the regions of Amenti or Hades.
This over, the body was placed in the funeral boat, under the direction of Horus, the ferryman of the dead, and borne across the lake to its place of sepulture. This done, the ceremonies of the occasion closed.
The bodies of those who had been refused burial were carried back by the family, and the coffins set up against the wall of the house. The spirit could not be at rest until the body was buried. "The duration of this punishment was limited," says Wilkinson, "according to the extent of crimes of which the accused had been guilty. When the devotion of friends, aided by liberal donations in the service of religion, and the influential prayers of the priests, had sufficiently softened the otherwise inexorable nature of the gods, the period of this state of purgatory was doubtless shortened." 8
Beside this judgment on earth, it appears there was another after the dead entered the regions of Amenti or Hades. For what reason, we cannot say, except the judges of the invisible world were a kind of superior court, who examined the case anew, with the view of correcting any errors of the previous trial...."
Any one at all familiar with the writings of the ancient Greeks or Romans, cannot fail to note how often it is admitted by them that the national religions were the inventions of the legislator and the priest, for the purpose of governing and restraining the common people. Hence, all the early lawgivers claim to have had communications with the gods, who aided them in the preparation of their codes. Zoroaster claimed to have received his laws from a divine source; Lycurgus obtained his from Apollo, Minos of Crete from Jupiter, Numa of Rome from Egeria, Zaleucus from Minerva, &c. The object of this sacred fraud was to impress the minds of the multitude with religious awe, and command a more ready obedience on their part. Hence Augustine says, in his "City of God," "This seems to have been done on no other account, but as it was the business of princes, out of their wisdom and civil prudence, to deceive the people in their religion; princes, under the name of religion, persuaded the people to believe those things true, which they themselves knew to be idle fables; by this means, for their own ease in government, tying them the more closely to civil society." B. iV 32.
Of course, in order to secure obedience, they were obliged to invent divine punishments for the disobedience of what they asserted to be divine laws. "Hence," says Bishop Warburton, "they enforced the belief of a future state of rewards and punishments by every sort of contrivance." And speaking of the addition of metempsychosis, or the transmigration of souls, he says: "This was an ingenious solution, invented by the Egyptian lawgivers, to remove all doubts concerning the moral attributes of God."
Egypt has been called the "Mother of Superstitions," and her whole religious history shows the propriety of the appellation. Greeks and Romans, Lawgivers and Philosophers, acknowledge their indebtedness to her in this respect, and freely credit her with the original invention of the fables and terrors of the invisible world; though it must be allowed that they have improved somewhat upon the hints given, and shown a wonderful inventive faculty of their own.
Dr. Good has a curious passage on the subject in hand, in his Book of Nature, which I must be permitted to introduce here. "It was believed in most countries," he says, "that this hell, hades, or invisible world, is divided into two very distinct and opposite regions, by a broad and impassable gulf; that the one is a seat of happiness, a paradise, or elysium, and the other a seat of misery, a gehenna, or tartarus; and that there is a supreme magistrate and an impartial tribunal belonging to the infernal shades, before which the ghosts must appear, and by which they are sentenced to the one or the other, according to the deeds done in the body. Egypt is said to have been the inventress of this important and valuable part of the tradition; and undoubtedly it is to be found in the earliest records of Egyptian history. But, from the wonderful conformity of its outlines to the parallel doctrines of the Scriptures, it is probable that it has a still higher origin, and that it constituted a part of the patriarchal creed, retained in a few channels, though forgotten or obliterated in others, and consequently that it was a divine communication in a very early age." 7
This last assertion is certainly a singular statement for a man of Dr. Good's learning and judgment. For, first, it does not conform at all to the doctrine of the Scriptures in regard to rewards and punishments, as our inquiry has fully shown. And, second, the patriarchal creed makes no mention of it, as far as we know; and if it made part of an early revelation, afterwards lost, it is reasonable to suppose that it would have been renewed again in the revelation to the Law of Moses.
Beside, if the Egyptians obtained it from any of the patriarchs, it must have been from Jacob or his descendants, after they went down into Egypt. It must have been a current doctrine, therefore, among the Israelites, and regarded by them as of divine authority; but this conclusion is shut off by the fact that Moses, though divinely commissioned as their teacher, rejects it from his law, and shows his unbelief and contempt for it by a studied and unbroken silence! Curious, indeed, if Dr. Good's supposition is correct. We find the doctrine in full bloom with the Egyptians, but not a trace of it among the early Hebrews. But, singularly enough, when, in after ages, the Jews had become corrupted, and had departed from the Law of Moses, we find the doctrine among them. And, what is very noteworthy, as the next chapter will show, its first appearance is in apocryphal books written by Egyptian Jews. So that the facts happen to be the very opposite of Dr. Good's theory; - instead of the Egyptians borrowing it from the Jews, the Jews borrowed it from the Egyptians.
In attempting to set out the Egyptian notions on the subject, it is difficult to choose between the conflicting accounts of the Greek writers, Herodotus, Diodorus Siculus, Plutarch, &c., as well as of the modern interpreters of the monumental hieroglyphics. Still, with regard to the main question, they are tolerably well agreed, though there is great diversity of opinion in respect to the details. It is plain enough, from their united testimony, that the whole matter of judgment after death, the rewards of a good life, and the punishments of a bad life, with all the formal solemnities of trial and condemnation, originated and was perfected among the Egyptians, according to the peculiar character of their mythology. From them it was borrowed by the Greeks, who made such changes and additions as fitted the system to the genius and circumstances of that people.
It would seem that each district of Egypt had what was called its "sacred lake," beyond which were the tombs and burial-places of the dead. Acherusia, the lake near Memphis, was the model probably for the rest, and appears to have furnished a general name for them.
When any one died, it was the duty of his relations, according to Diodorus, to notify the forty-two judges or assessors, whose office it was to decide upon the character of the deceased, and then to appoint the day for the funeral ceremonies and burial. When the day came, the body of the dead was carried in procession to the shore of the lake, from which it could not be removed till after the judgment. The forty-two judges, having been summoned, were in waiting at the place of embarkation, to receive the body, and enter on the trial. It was then lawful, for any person who thought proper, to bring charges against the deceased; and if it was proved that he had led an evil life, the judges condemned him for his wickedness, and refused him the privilege of burial, which was regarded as one of the greatest possible calamities. But if those accusing the dead failed to establish their accusations, they were subjected to the heaviest penalties.
If there was no accuser, or the charges were disproved, then his relations were allowed to pronounce the accustomed eulogy, praising his piety and goodness, celebrating his virtues, and declaring the excellent life which he had lived. This was followed by a prayer supplicating the gods of the under-world to receive him into the society of the blessed. Then came the acclamations of the multitude assembled on the occasion, who united in extolling the character of the dead, and in rejoicing that he was now going to join the virtuous in the regions of Amenti or Hades.
This over, the body was placed in the funeral boat, under the direction of Horus, the ferryman of the dead, and borne across the lake to its place of sepulture. This done, the ceremonies of the occasion closed.
The bodies of those who had been refused burial were carried back by the family, and the coffins set up against the wall of the house. The spirit could not be at rest until the body was buried. "The duration of this punishment was limited," says Wilkinson, "according to the extent of crimes of which the accused had been guilty. When the devotion of friends, aided by liberal donations in the service of religion, and the influential prayers of the priests, had sufficiently softened the otherwise inexorable nature of the gods, the period of this state of purgatory was doubtless shortened." 8
Beside this judgment on earth, it appears there was another after the dead entered the regions of Amenti or Hades. For what reason, we cannot say, except the judges of the invisible world were a kind of superior court, who examined the case anew, with the view of correcting any errors of the previous trial...."
