Antiquitopia

An old NYTimes Op-Ed article by one of my old professors, John Anthony McGuckin: December 25, 2007 Op-Ed Contributor St. Nick in the Big City By JOHN ANTHONY McGUCKIN  ST. NICHOLAS was a super-saint with an immense cult for most of the Christian past. There may be more icons surviving for Nicholas alone than for all the other saints of Christendom put together. So what happened to him? Where’s the fourth-century Anatolian bishop who presided over gift-giving to poor children? And how did we get the new icon of mass consumerism in his place? Well, it’s a New York story. In all innocence, the morphing began with the Dutch Christians of New Amsterdam, who remembered St. Nicholas from the old country and called him Sinte Klaas. They had kept alive an old memory — that a kindly old cleric brought little gifts to the poor in the weeks leading up to the Feast of the Nativity. While the gifts were important, they were never meant to overshadow the mess...

I just received my copy of the latest JAAR (79:4).  In it is a short appreciation in memoriam of Alan Segal, my late advisor, written by Amir Hussain.  Amir tells of Alan's contributions to research in both ancient Judaism/Christianity and more broadly to the study of religion, his activities in the AAR, his teaching, and some personal remarks.

For those who missed it, Hendrickson Publishers has released a facsimile edition of Codex Sinaiticus.  Being to scale, it is of course huge, as is the price. Check it out here for you or your library--it can be yours for only $799.

I just saw that there is a new version of Attar's Conference of the Birds!  I am excited to check it out, since I teach the Conference of the Birds in my Exploring Mysticism course. Check it out here .

It is always nice when multiple classes start overlapping.  My Religions of the World and my Sexuality and Christianity classes hit upon martyrdom and monasticism at the same time, although we spent much more time on these topics in my Sexuality and Christianity class. I had a student in one class make a suggestion through a momentary flash of inspiration that the monks--at least many of the earliest eremetical hagiographies--acted much like a shaman.  I would like to sit, think, and see if we can develop this idea a bit and see where it leads us. Firstly, while Shamanism proper belongs only to Siberia and the northern Caucuses, it is a phenomenon that shows some interesting cross-cultural comparisons with other phenomena of holy men and women, medicine men and women, etc., so long as historical context is properly taken into account. Some of the qualities often associated with these figures are: 1.  Death imagery is prevalent--the shaman is surrounded by...

My latest painting, finished just two nights ago.

Christianity has now been with us for two millennia; it clearly has staying power--although as Philip Jenkins book on "The Lost History of Christianity" in the Middle East, Africa, and Asia reminds, religions can die.  But a question I would like to raise is what difference did it make?  This is not a theological question, nor a soteriological one.  It is a historical and social one.  The difference here is not so much concerned with how people have conceived of God or salvation, but how these conceptions have affected daily life and the rhythms of ancient society.  Did conversion to Christianity affect these things?  Did it affect how a villager or urbanite went about their day, how they engaged with the sacred, or even their religious practices (new or just old rites redirected to new deities)? This of course is a big question, bigger than perhaps most of us could capably answer in all its facets, and it is likely impossible to answer in all it...

As everyone begins preparations for the most important religious holiday of the year--Halloween (what else would it be? Yom Kippur? Easter? Diwali? Ramadan?)--I thought I would provide some seasonal cheer for your undead pleasure.  While the jury is still out on whether or not Jesus was a zombie , who did come from the dead and encourage us to drink blood and eat flesh (although drinking blood lends itself to a more vampiric reading), zombies appear to be as old as civilization itself. The earliest reference I know of occurs in Mesopotamian stories of the Descent of Ishtar and, perhaps a bit more well-known, the Epic of Gilgamesh . In the latter, Ishtar threatens: "Father, please give me the Bull of Heaven, and let me strike Gilgamesh down! Let me...Gilgamesh in his dwelling! If you don't give me the Bull of Heaven, I shall strike (?) [                                     ] I sh...

I just finished reading The Gospel according to Paul by Robin Griffith-Jones. Although a lengthy book at just over 500 pages, it was an enjoyable read. Griffith-Jones clearly explicates many of the crucial issues in Paul's letters as he slowly strolls through each letter. Many of his conclusions are fairly idiosyncratic, but he elucidates some of the aspects of Paul that can be understood in the context of late antique Jewish traditions of ascent, the merkavah, and the heavenly temple, a topic that interested my own late mentor, Alan Segal in his book Paul the Convert . This is a book for a general reader, but many may encounter its pacing and its style congenial as one takes a guided tour through the unweeded garden of Paul's writings.

As I am revising my dissertation into a book for publication, I was thinking about smells and taste, especially smelling and tasting God. The Epistle to the Hebrews uses "taste" to describe salvific experience: "For it is impossible to restore again to repentance those who have once been enlightened, who have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, if they then commit apostasy..." (Hebrews 5:4-6a; RSV). Tasting and partaking are, in fact, strong indicators of proximity to God throughout ancient Jewish and Christian literature. There is the famous Psalm that says "taste and see that the LORD is good" (Ps. 34:8). But olfactory language is vibrant whether interpreted metaphorically or more literally. Most analyses of Jewish and Christian mysticism focus primarily on vision and audition, and rightfully so since these are the primary senses...

One can download the pdf version of Andrew George's "score" of the Epic of Gilgamesh. It is the reconstruction and transliteration of the Standard Babylonian version of the epic, which is the best known version. Find it here . I know I want to check a couple sections of it.

Amarna, other than being a site of Egyptian religion revolution--which was then forgotten, is also an invaluable resource for understanding diplomatic relations and the landscape of the ancient Near East, including the region of Canaan, etc. Now there is an online resource for Amarna's archaeology, artifacts, and archives here . Here is their basic info: The Official Website of the Amarna Project The ancient Egyptian city of Tell el-Amarna (or simply Amarna) was the short-lived capital built by the ‘heretic’ Pharaoh Akhenaten and abandoned shortly after his death (c. 1332 BCE). It was here that he pursued his vision of a society dedicated to the cult of one god, the power of the sun (the Aten). As well as this historic interest Amarna remains the largest readily accessible living-site from ancient Egypt. It is thus simultaneously the key to a chapter in the history of religious experience and to a fuller understanding of what it was like to be an ancient Egyptian. There is no oth...

I just saw that you can now see and search five major Dead Sea Scroll manuscripts: Isaiah Scroll, Temple Scroll, War Scroll, Community Rule (Serek ha-Yahad), and Pesher Habakkuk. Check them out here . Hopefully more manuscripts will be available in the near future.

It is with mixed feelings I post this. The position of my advisor, Alan Segal, who passed earlier this year, is now open for applicants. I saw this earlier, but thought I would go ahead and pass it along. Barnard College Ingeborg Rennert Chair of Jewish Studies Barnard College announces a search for a senior scholar to hold the Ingeborg Rennert Chair of Jewish Studies in the Religion Department at the level of advanced Associate Professor or Full Professor. We are seeking a colleague whose teaching and research complement our department’s commitment to the academic study of religion and the College’s commitment to interdisciplinarity. The field of specialization is open, but we are interested in appointing a colleague who can teach broadly about Jewish religion, culture, literature and history as well as offering more specialized courses in her or his area of expertise. The successful candidate must be conversant with the current theoretical discussions and debates in the study o...

A Petihta is a particular form of an ancient Jewish homily. It consists of a launching verse, usually from the Prophets or Writings, and a target verse from the Torah. According to many commentators, the more distinct and apparently unrelated the two verses are the better. Already knowing the end of the homily (the target verse), the pleasure for the audience/reader is to see how the interpreter, through exegetical virtuosity, will get from one to the other--the more disparate the verses then demonstrates a much higher level of interpretive ability and may make a further point: all scripture contains an underlying unity. Consider then this description of modern practices of interpretation: What are commonly seen as "schools" of literary criticism or theoretical "approaches" to literature are, from the point of view of hermeneutics, dispositions to give particular kinds of answers to the question of what a work is ultimately "about": "the class s...

A friend of mine from Columbia University, James Hare, has started a new blog, " True Simplicities ." He is a specialist in South Asian religions, but this blog seeks a wider audience, as he writes in his inaugural post: Welcome to True Simplicities. I intend this site to be a space in which to explore the relationship between religious traditions and voluntary simplicity. I'll say more in upcoming posts about what I mean by religion and by voluntary simplicity since both these terms are difficult to define, but I am not especially concerned with definitions. I intend to be inclusive. I am open to discussing anyone who has made a deliberate effort to live their life more simply, from early Christian monastics to today's "technomads," and I plan to consider how a wide range of religious--and not-so-religious--traditions have encouraged or discouraged the simple life.

I have been perusing Jonathan Culler's Literary Theory , and he makes an observation that I have also suspected for a while: ...theory has reinvigorated the traditional literary canon, opening the door to more ways of reading the "great works" of English and American literature. Never has so much been written about Shakespeare; he is studied from every angle conceivable, interpreted in feminist, Marxist, psychoanalytic, historicist, and deconstructive vocabularies. Wordsworth has been transformed by literary theory from a poet of nature to a key figure of modernity. What have suffered neglect are "minor" works that were regularly studied when literary study was organized to "cover" historical periods and genres. Shakespeare is more widely read and vigorously interpreted than ever, but Marlowe, Beaumont and Fletcher, Dekker, Heywood, and Ben Jonson--Elizabethan and Jacobean dramatists who used to surround him--are little read today. (p. 64; emphas...

I have signed onto join April DeConick's "network criticism" project. It sounds like an interesting methodological study. You can read about it here . It slightly reminds me of Mark Taylor's concept of "emergent complex systems" that he articulates in his book After God . I think I was attracted to the project because I am fascinated by the physical contacts that pass along and transform thoughts, stories, etc.--that's why I am reading a book on ancient trade routes at the moment, for example. I have thought of a few uses for her concept, but will be presenting and writing an essay, "Reproducing the Deformed Former: The Mythic and Medical Networks of the Birth of the Demiurge," for it and see how this will all work out in practice and in dialogue with other methodological and theoretical frameworks with which I am more familiar.

I just received a copy of Bart Ehrman and Zlatko Plese's collection of apocryphal gospels that you can purchase here . I am looking forward to flipping through the book. April DeConick has written a short review here .

AP reports about archaeological finds at Gath, Goliath's hometown: In a square hole, several Philistine jugs nearly 3,000 years old were emerging from the soil. One painted shard just unearthed had a rust-red frame and a black spiral: a decoration common in ancient Greek art and a hint to the Philistines' origins in the Aegean. The Philistines arrived by sea from the area of modern-day Greece around 1200 B.C. They went on to rule major ports at Ashkelon and Ashdod, now cities in Israel, and at Gaza, now part of the Palestinian territory known as the Gaza Strip. At Gath, they settled on a site that had been inhabited since prehistoric times. Digs like this one have shown that though they adopted aspects of local culture, they did not forget their roots. Even five centuries after their arrival, for example, they were still worshipping gods with Greek names. Archaeologists have found that the Philistine diet leaned heavily on grass pea lentils, an Aegean staple. Ancient bones disc...

Last time in our daily Hekhalot we learned a little about adjuring an angel named Anafiel to do one's bidding--and a very interesting part of the adjuration is that the instructions for it are given by Anafiel himself. This leads to a question: why would an angel willingly bind himself to a human's will? Really that is two questions: why would an ANGEL bind himself willingly to a HUMAN's will? Usually angels and humans are rivals in the Hekhalot literature--at least to some extent--although sometimes they are cooperative. And why would an angel WILLINGLY bind himself to a human's will? Why would an angel--or any being--willingly instruct another how to bind them to the other's will? Today's text, which will be unusually short, continues the trend of cooperation, of the angelic assistance when called. Text: וכל מי שהוא מספר עליו לשון הרע מיד אני מכה אותו ומשחיתו חוץ ממלאך שהוא שליח מלך הכבוד Translation: And everyone who speaks slander upon him im...

Having finished a preliminary textual apparatus, translation, and notes for Hekhalot Zutarti §420, we now turn to an equally preliminary glimpse at the subsequent pericope. Text: אמר ענפיאל כל מי שהוא מבקש להתפלל התפילה הזאת ולהתבונן במעשה יוצרו זכור לו אות אחת מן האותיות האילו שוב אינו נפנה לא לימינו ולא לשמאלו עד שאפנה ואעשה לו את חפצו Translation: Anafiel said: Everyone who seeks to pray this prayer and to contemplate the works of his Creator should remember one sign/letter among these signs/letters: again we will not turn either to the right or to the left until I turn and I do for him his concern. Variants: N8128 includes השר after ענפיאל, and omits מי after כל. M22 adds את before התפילה. N8128 uses זו instead of זאת. N8128 and M22 use יזכור rather than זכור. M22 has לנו rather than לו. O1531 has אחד rather than אחת. O1531 has האותות rather than האותיות. N8128 has הללו instead of האילו. M40 and N8128 have איני. O1531 has לו instead of לא after נפנה. M40 an...

Before proceeding to Hekhalot Zutarti §421, I want to take stock of pericope 420. Having discussed it in three parts-- part a , part b , and part c --I want to synthesize it into one continuous post. And, due to secondary considerations prompted by the conversations in the comments, I also want to alter the translations and consider the implications of the alterations. As usual, I will place the Hebrew script first and then proceed to the new translation. For the variants and additional interpretations, see the previous posts. Text: אמר רבי ישמאל על מי שתק השר שהוא קורא אותו מגיהשה שאין בריה בכל משרתים שיקרא אותו בשם הזה ואת קורא אותו מגיהשה מפני שהוא שני להדרירון הדר תוב הדר טהור הדר זיו אוריה יה יה אלהי ישראל והוא עומד בפתח ראשון ומשמש בשער הגדול וכשראיתיו נשרפו ידי והייתי עומד בלא ידים ובלא רגלים עד שנראה לי פני יון השר ממשרתי עליונים והוא עומד לפני כסא הכבוד נוכח דיבר שרפים ששמו כשמו ושם אחד הוא‪. והוא עומד מכסא הכבוד ומתקן את הכסא ומלביש את החלוק ומהדר את החשמל ופותח שערי יש...

Having discussed the first two parts of Hekhalot Zutarti §420 here and here , today we complete this particular pericope. I want to thank those who have commented on these previous posts to suggest emendations and alternative interpretations--they have been quite helpful. This portion of the pericope designated in Schäfer's Synopse zur Hekhalot as §420 reaches a climactic moment of disclosure of this particular angel's heavenly position and heavenly duties. In the post on §420a, we already learned that he is in charge of crowning(?) or perhaps adorning(?) the divine crown. The in the second post on §420b, we discovered that he dwells at the entrance to the heavenly courtroom and even burns the hands (and feet) of the mystic seeking entrance, although we do not know why. Now we finally see this angel in his fully heavenly duties before the throne itself, and a much more general human response to the sight of him: Text: והוא עומד לפני כסא הכבוד נוכח דיבר שרפים ששמו כשמו ושם ...

Several individuals and the anti-defamation league have filed lawsuits against the current ballot initiative that would criminalize circumcision for boys under 18 years old. From CNN.com: "Existing California law is clear," said Nancy Appel, Anti-Defamation League associate director in San Francisco, in a statement. "Only the state can make rules about medical procedures and this initiative violates that law. Not only does this initiative waste time, energy and expense, but it also offends the notions of parental rights and freedom of religion. It is unconstitutional and, as we allege in this lawsuit, contrary to California law." See the rest here .

For our daily Hekhalot, we are continuing to work through §§420-421 in Hekhalot Zutarti. Today we are on §420b. For §420a see here . Last time we discovered that the descender to the chariot encounters an important angelic figure, whose name is a privileged disclosure. This angel's importance--so far--relates to being in charge of the divine crown. There was much difficulty in the previous passage in terms of pronoun usage--who's doing what to whom?--the translation of a couple key words, and so forth. Today is a little more straightforward in some respects. We are still in the middle of the speech by R. Ishmael about the same angel. The pronouns are a little clearer--instead of a proliferation of he's and him's, we now get a nice differentiation between I and he. We also get a reaction from the descender to the chariot--his hands (and likely feet) are curiously burned! Text: והוא עומד בפתח ראשון ומשמש בשער הגדול וכשראיתיו נשרפו ידי והייתי עומד בלא ידים ובלא ר...

I just saw this in NPR: archaeologists are studying the graffiti in the ancient Beit Shearim necropolis: Aramaic is the lingua franca of the ancient Middle East, the linguistic root of modern day Hebrew and Arabic. "Once you understand Aramaic," says Karen Stern, "you can read anything. You can read Hebrew, you can read Phoenician. I always call it the little black dress of Semitic languages." Stern, 35, is an archaeologist and an assistant professor in the history department at Brooklyn College. Her passion is the tomb graffiti of the ancient Jews in what was then Roman Palestine. Graffiti has been "published, but sort of disregarded," she says. "Whereas I think it is intimate, vocal and spontaneous, and adds to the historical record." .... "They were grapho-maniacal," Jonathan Price, head of the classics department at Tel Aviv University, says of the ancient Jews who were entombed here in the first and second centuries. Over the next ...

For today's--and for days' to come--reading Rebecca Lesses of Mystical Politics has suggested a difficult passage in Hekhalot Zutarti (the "lesser palaces") §§420-421 because it is baffling. And so, while I started off with a passage that was relatively straightforward, we are delving into one that has left many baffled. It has a great deal of textual difficulties, so we will spread this over several posts. Hekhalot Zutarti is perhaps even more literarily disorganized than Hekhalot Rabbati. Its disparate materials, however, are indispensable because much of it is highly unique in the Hekhalot texts. For example, it has the lone reference in the Hekhalot literature to the so-called "posture of Elijah," which after Gershom Scholem's reading of Hai Gaon that placed it at the center of merkavah mystical practice received a great deal of attention. I think most now find Scholem's emphasis rather extreme since it does only occur in this one passage w...

It appears there is some interest in some sporadic posting of Hekhalot pericopae . Rebecca Lesses has expressed some interest and Jim Davila is hoping I proceed--if anything to save us from angelic attacks. Rebecca has suggested a look at Hekhalot Zutarti §§420-421, which I have glanced at and has a great deal of textual difficulties. It might take a while to get through these sections, but I will try in my spare moments. If you want to join in, please connect to these posts with your own readings.

I have a quick question on formatting. When I write in Hebrew online, everything turns out fine. But when I go into my microsoft word program, it scrambles everything up. It is like it can't handle the right-to-left. For example, when I copy and paste something from my blog to a word document, it reverses everything so that it reads left-to-right rather than right-to-left. When I try to write, sometimes it will sometimes allow right-to-left within a single word, but when I space it makes me go left-to-right. When I worked from a PC, I never had this problem. But with a mac, now I have it. By the way, it is clearly a problem with word itself. If I go to a notepad or rich text editing pad, it has NO PROBLEM moving back and forth between different directional writing types (the problem is, it is much more difficult to type up a full formal paper with footnotes, etc., in that program). Anyone have a solution?

One of the unfortunate consequences of completing graduate school and beginning to teach full time is that it is difficult to find a reading buddy. One of my memories of my late advisor, Alan Segal, is sitting around a table in his office with him and perhaps one or two other graduate students and working through some passages from the Hekhalot material. Alas, even if one is lucky enough to land in an institution where someone has the requisite language abilities, they may or may not have time, interest in that particular literature, or be willing to delve into some very difficult text with grammatical and literary difficulties and a great deal of disparity from manuscript to manuscript. So, seeking a reading partner, I am putting a reading--a short one--of the first lines of the "macroform," as Peter Schäfer calls it, of Hekhalot Rabbati (the "Greater Palaces"). I will be working from Peter Schäfer's Synopse zur Hekhalot , where he presents seven different...

When Mt. Vesuvius encased the ancient city of Herculaneum, it preserved many things under its volcanic ash and heated pressure, including, as it turns out, ancient human excrement. Specialists involved in the Herculaneum Conservation Project have excavated the ancient sewers of the city and uncovered the largest deposit of organic material ever found in the Roman world. Layers of excrement that lay buried by volcanic mud for centuries are giving experts new clues about the diet and health of the city's ancient inhabitants. See further here and here .

In the NYTimes: Ninety years in the making, the 21-volume dictionary of the language of ancient Mesopotamia and its Babylonian and Assyrian dialects, unspoken for 2,000 years but preserved on clay tablets and in stone inscriptions deciphered over the last two centuries, has finally been completed by scholars at the University of Chicago. .... And the dictionary is more of an encyclopedia than simply a concise glossary of words and definitions. Many words with multiple meanings and extensive associations with history are followed by page after page of discourse ranging through literature, law, religion, commerce and everyday life. There are, for example, 17 pages devoted to the word “umu,” meaning “day.” Of course, the primary language covered in the dictionary is Akkadian. See entire article here .

Although since Paul (in Galatians and Romans) denied the necessity of circumcision for salvation for the early movement that became Christianity, the National Association of Evangelicals has come out against the San Francisco ballot measure that would ban circumcision for any male under the age of 17 by citing Abrahamic solidarity with Jews and Muslims. From CNN's Belief Blog: By Dan Gilgoff, CNN.com Religion Editor (CNN) - The nation’s largest evangelical Christian umbrella group has come out against San Francisco’s proposed circumcision ban, evidence that the voter initiative is beginning to galvanize national religious opposition. Thursday’s announcement from the National Association of Evangelicals was noteworthy because Christians are not religiously mandated to practice circumcision, as are Jews and Muslims. “Jews, Muslims, and Christians all trace our spiritual heritage back to Abraham. Biblical circumcision begins with Abraham,” said National Association of Evangelicals pre...

There come times when similar stories from different places emerge at the same time. Perhaps this phenomenon is real or perhaps it is in the eye of a particularly sensitized beholder--I am currently writing a piece that includes a segment on circumcision and divine visions and reading a collection of essays on circumcision. That seems to be the case with circumcision at the moment. While there are often occasional debates on circumcision's medical merits, as a religious rite, as mutilation, etc., it seems that such a debate has heightened in the past week. Firstly with the potential legal issues in San Francisco and now, as many newspapers have reported (not usually on their front page) that Russell Crowe has joined the fray on twitter, calling it "stupid," "moronic," and comparing it to human sacrifice. While the San Francisco ban, for the most part, is directed toward all circumcision without qualifying for Muslim, Jewish, or medical practices, Crowe ...

My 2010 Columbia Ph.D. dissertation, "Heavenly Sabbath, Heavenly Sanctuary: The Transformation of Priestly Sacred Space and Sacred Time in the Songs of the Sabbath Sacrifice and the Epistle to the Hebrews," directed by Alan Segal is now available as an open access document through ProQuest. You can download a pdf here . Here is the abstract: This dissertation investigates how the Sabbath and the sanctuary interrelate in Second Temple Jewish and early Christian literature. Studies of sacred time and sacred space have generally treated them as separate yet complementary categories in the study of religion. This has been equally true of those studying the Sabbath and the sanctuary in Second Temple Jewish and early Christian literature. Considerations of their coordination have tended to be rare momentary glimpses rather than extended treatments. This study focuses on the coordination of sacred time of the Sabbath and sacred space of the sanctuary through how they come togeth...

From the Washington Post's Blog, "On Faith": A right to ban circumcision? A proposal to ban the circumcision of boys will be on San Francisco’s ballot in November, even though the ritual procedure is sacred to Muslims and Jews. Lloyd Schofield, the author of the Male Genital Mutilation bill, claims that male circumcision is akin to female genital mutilation, stipulating, “People can practice whatever religion they want, but your religious practice ends with someone else’s body.” Opponents of the measure say that the ban violates their First Amendment right to the free exercise of their religious beliefs. Many view the ban especially skeptically after a seemingly anti-Semitic comic book emerged, penned by the ban’s supporters. Should San Francisco have the right to ban circumcision? Oddly, a lot of my research has, in an unforeseen way, been bumping up against different views of circumcision--particularly issues of being born circumcised as well as circumcision being the p...

Barnard College's indefatigable Elizabeth Castelli has written up a thoughtful comparison of Harold Camping's and the John Jay Report's failures in the Revealer: Last week, two things did not happen. The Rapture did not take place on May 21, 2011, despite the fervent prognostications of a retired engineer-turned-Christian broadcaster and biblical numerologist. Meanwhile, the sex abuse scandal that has mired the Catholic Church in litigation and shame for nearly three decades was not resolved nor even really explained, despite the earnest efforts of the number-crunching social scientists at the John Jay College for Criminal Justice, City University of New York. The coincidence of these two non-happenings was more than a matter of the calendar. Read the rest of it here . Susan Jacoby also talks about the John Jay report's failures on the Washington Post online .

I am participating in a conference at Union Theological Seminary this Thursday on "See the God." I am speaking on ancient, with an emphasis on late ancient Judaism. Here is a talk-teaser: There is an uncritical assumption that often circulates in scholarship and popular belief that Judaism is a religion of hearing to the exclusion or ignoring of seeing. This assumption operates by pointing to Jewish aniconism and reducing Jewish encounters with the divine to the Deuteronomistic emphasis on audition. Did not God say that humans could not see God—or literally God’s face—and live (Exod. 33:20)? Nonetheless, this reductive maneuver ignores the rich ambivalences of the Bible and later Jewish views concerning whether and how one can see God and live. Some follow Exod. 33:20 and categorically claim its impossibility. In this case, numerous intermediary figures fill the ocular gap, allowing appearances of aspects of God—like God’s Memra, Shekhinah, Glory, or even God’s tefilli...

So...in addition to the last post (in which one person's heaven is another's hell), in this the afterlife is very individualized: It's all very personal! Beetlejuice, Beetlejuice, Beetlejuice! oh no!

So yesterday we learned that life is a job, and God will pay you 14.50 a day. After this, you have to pay for your sins...in cash. If you have any leftover, you go to heaven; if not, you have to be born again. Today, we will continue with our afterlife theme and learn what heaven is like...according to Angels in America: To remind everyone that one person's hell is another person's heaven; and vice versa.

This is how I plan to start off my Life after Death class next year: You have to pay for your sins...in cash!

Next Spring, I will be teaching a special topics course at Illinois Wesleyan University on "Life after Death." Firstly, I will get to continue next year at Illinois Wesleyan! Secondly, the very fact I am teaching this course is an homage to my late advisor, Alan Segal, whose major book on Life after Death will serve as the basis for the class. (Painting: William Blake)

The Journey to Hades .--I, too, have been in the underworld, like Odysseus, and shall be there often yet; and not only rams have I sacrificed to be able to speak with a few of the dead, but I have not spared my own blood. Four pairs it was that did not deny themselves to my sacrifice: Epicurus and Montaigne, Goethe and Spinoza, Plato and Rousseau, Pascal and Schopenhauer. With these I must come to terms when I have long wandered alone; they may call me right and wrong; to them will I listen when in the process they call each other right and wrong. Whatsoever I say, resolve, or think up for myself and others--on these eight I fix my eyes and see their eyes fixed on me. May the living forgive me that occasionally they appear to me as shades, so pale and somber, so restless and, alas, so lusting for life--while those men then seem so alive to me as if now, after death, they could never again grow weary of life. But eternal aliveness is what counts: what matters is "eternal l...