G E O G R A P H Y O F R E L I G I O N water rests belOW her and falls upon her, like river and rain. ln the creatlon myth told among the Pima lndians of Other Hindu myths 伝 om the Vedas—ancientsacred texts— the southwestern United States , prlmeval man emerged out of darkness to make the earth and the heavens. He put his tell ()fthe cosmic giant Purusha whose dismemberment and sacrifice gave r1Se tO all creatlon. hand intO his heart and drew out a stone, then divided the ln the Kimberley region of northwestern AustraIia, the stone into pebbles and tossed them into the sky [ 0 light Unumbal people told a myth about how their rugged, the darkness. Wanting the world even brighter, he drew rocky landscape got its water. Their cosmos began with a another rock 伝 om his heart and made the MiIky み ay. sky god, Wallanganda, their name for the galaxy we now At the Other extreme,Kung Bushmen in Botswana saw callthe MiIky Way, and an earth god, Ungud, who took the falling stars as gifts from the great god who had ordered form of a great snake. Wallanganda things at the very beginning. This scattered water on the earth; Ungud god continued [ 0 give gifts to believ- deepened it. They slept, and out of ers: ostrich eggs, bees and honey, their dreams arose the creatures that giraffes, aardvarks, b100d , the sun, inhabit the earth. ln the watery depths , and especially the medicine songs Ungud discovered Wandjina, spirit- uttered ceremonially by tribal healers. forms with wide, hollow eyes, long The Kung named the power in all arms, and no mouths. When they these gifts 〃 They could not pray emerged 伝 om underwater, they spread for or t0 ntum, though. ln the human across the land, forming the hills and realm, they associated it with death plains and refreshing them with falling and fighting. Only a select few, the rain. Then the Wandjina lay down on healers among them, could C01 e intO certaln rocks in the landscape, leaving contact with ntum. their impressl()ns tO watch over lakes r1Vers, and sprlngs. ln a cave near a gorge formed by a tributary 0f the Chapman River, a vast tableau 0f red and black rock paintings of these and Other fantastic figures was discovered in the 1950s. ArchaeoIogists estimate them [ 0 be 17,()()0 years old. The Haida people, of the Queen Charlotte lslands in the Canadian province ofBritish Columbia, [ 00k the oppo- site position on the creation ofthe world. They believed the umverse began with water, as t()ld in the story 0 「 Raven, He-Whose-Voice-Is-Obeyed: 'Notlong ago, there wms no land to 反 seen. Then there was a little thing on the ocean, the rest was all open sea. Raven sat upon this little thing. Become dust!' he said, and it became the earth. P R O P I T I A T I N G T H E G O D S T H R 0 U G H R E L I G I O N , human beings established a relationship with the gods they named and envisioned within the powerful forces the landscape. ln prayer and ritual , they communicated wi th their gods , hopi ng thereby tO Win their blessings and gain some control over the nat- ural envlronment. ln modern tlmes, t00 , although SCience has discovered much about natural phenomena, in every cor- ner of the planet, at every moment 0f the day, millions 0f people are at prayer or attending religious services, seeking divine intervention in the workings Of the weather, and in the health, safety and happiness ofliving creatures, animal and human. 26

represented gifts le 丘 in the cave for Tlaloc, a rain god ofthe Toltec people who defeated the Maya at Chichen ltza at the end of the first millennium. When citizens from the nearby village heard the news 0f the discovery, they con- ducted special ceremonies before archaeologists dismantled the cave. The modern-day Maya told an archaeologist working at the site that the chacs, gods Of rain, whose precincts had been violated, and the 肭 , guardians ofthe cave and the water sources, must be propltiated, not only tO avoid retaliation on the individuals WhO had entered, but [ 0 ensure agalnst possible suffering on the part of the entire population ()f the regl()n. ()ther Maya gods have been more vorac10LIS in their demands, their believers understanding that they must make ultimate sacrifices, often surrendering their own life or the li Ofa dear one, in order [ 0 placate them and secure their blessings for future generations. According to an account by a 16th-century observer, the powerful men living at Chichen ltza "had the custom, after sixty days 0f abstinence and fasting, 0f arriving by daybreak at the mouth Of the cenote and throwing intO it lndian women belonging [ 0 each of[them], at the same time telling these women tO ask for their masters a year favorable tO hiS par- ticular needs and desire. Some of the women, who had been pulled back up 伝 om the cenote , reported that they were received below by many people Oftheir natlon' whO gave them information as [ 0 whether the year would be a favorable one. Some of them, hO 、 vever, never reemerged 伝 0n1 the cenote. ln the early 19 [ h century, archaeologists explored its depths and brought up copal incense balls—made from the resin 0f tropical trees—and incense burners, artifacts and Of copper and gold, jade effigies, ceremonial knives, and human bones of men, women, and children: precious people and objects sacrificed in the hope 0f securmg good favor 伝 om the gods. 30

C H R I S T I A N I T Y against Roman rule in う 29 , that building was destroyed. Another was soon built at the same site, fitted with a hOle under the altar through which the grotto can be glimpsed. Architects of the 12th century laid down white marble floors and encircled the spyhole with a 14-pointed silver star. Today 1 う lamps burn continuously around the altar, tended by the three branches of the Christian religion that share respon- sibility for the Church of the Nativity: Greek Orthodox, Armenian Apostolic Orthodox , and Roman Catholic. As of 1995 , Bethlehem was placed under the Palestinian Authority, locating it—and its JewiSh and Christian shrines —in the crosshairs of 21 st-century political conflict. The Gospels provide few details ofJesus' childhood. Then, coming of age, Jesus made the Passover pilgrimage to Jerusalem with his family, where he began to reveal his extraordinary spiritual understanding: 'When he was twelve years old , they went up as usual for the festival. When the festival was ended and they started to return, the boyJesus stayed behind in Jerusalem, but his parents did not know it. Assuming that he was in the group 0f travelers, they went a day's journey. Then they started [ 0 lOOk for him among their relatives and friends. When they did not find him, they returned [ 0 Jerusalem to search for him. After three days they found him in the temple, sitting among the teachers, listening [ 0 them and asking them questions. And all who heard him were amazed at hiS understanding and hiS answers. AS an adult, Jesus participated in a ritual immerslon ceremony in the Jordan River, some say atthe HilJeh Ford, four miles north ofthe Dead Sea. The man who performed the rite, called John the Baptist, appears to have belonged tO one Ofthe evangelical sects Ofthe era. He had spent some t11 .e in 。 the wilderness —the dry and barren land of so 丘 , sand-colored rock weathered into cliffs and gorges east of Jerusalem. He wore camel's hair and a leather belt; he ate locusts and honey, reverting tO nomadic independence. JOhn'S ascet1Cism represents a theme that would carry through Jesus' entire ministry: the reinterpretatlon Of the physical a spiritual world. I b 叩 tize you with water,' J0hn said, but, he predicted, someone else soon "will baptize you with the Holy Spirit. ' After his baptism, Jesus spent 40 days in the Judaean wilderness where, according tO Scripture, he was tempted by the devil—the embodiment of evil, bent on persuading humans to sway 伝 om the path ofpurity and goodness. Facing physical hunger, Jesus found spiritual sustenance. "lt iS written, 'One does not live by bread alone, but by every word that comes from the mouth of God,' " he said, summoning the willpower to fast for those 40 days. Christians long ago located an inhospi table moun- tai n Of striated rock northeast ofJerusalem as the Si te Of hi S SIX- 、 veek temptation. lts 10Ca1 name , Jebel Quruntal , comes 伝 om the Latin 〃 4 〃な , forty. Sixth-century Christians built a monastery in these rocky heights. Jesus' lifetime min1Stry lasted only about three years, and his travels covered distances that a person could easily traverse by 応 ot or donkey—no more than a hundred miles north tO south through the towns and countryside 0fJudaea. Events of those three years are told in the books called Matthew, Mark, Luke, and John. These four books begin the New Testament, the collection of Scripture which, when combined with the Tanakh, or Hebrew Bible—called the Old Testament by Christians.com/ poses the Christian Bible. T H E G 0 S P E L S E A c H O F the four books, termed the Gospels, has a history of its own. The original language was Greek, the cosmopolitan and erudi te language of the day. The B 00k of Mark is considered the oldest. Apparently it was written by someone living in R01 e , WhO may have W1tnessed the city ablaze in 64 A. D. during Nero's reign. The origin of the OPPO : ル 4 R 4 示 4 〃化第の〃〃〃 g , ノ〃ろ 4 第〃、「ノいルノ功ル紘 0 / ん、 / 確ノク〃 R ん , 紘 0 旧 NG 例 G : ル 4 川ん〃〃ノ、 / / / ノ訛 4 〃 / 読翔い″訪 as 功六りノ幻々硴ノノ第 ) ノ 4 〇 271

G E O G R A P H Y O F R E L I G I O N texts. 、 ' ・ hile he may never have gone IntO a forest, hiS example, one sect S lnltlates cut StaffS 01 the forest and carry them for the next two days, finally burning them in devotion mlrrored those great sages WhO did choose tO a sacrificial fire. Others make new clothes together, laying leave the comfort Of a civilized agricultural town and return to the wilderness where, it was believed, they might bet- aside their street wear and dying their robes saffron orange, a color said to signify the mind purified of all passions. Some ter commune with the gods. ln the fourth stage 0 日 i lnltlation rites deliberately he might take this convictlon mlrror HindL1 funeral rituals, even further, choosing the path for [ 0 become a sadhu iS tO be of the sadhu, the holy man, dead [ 0 the everyday world. renouncing worldly ties tO seek When a person died, he Brahman, or God, through or she became destined for the ascet1C1sm and meditatlon. realm ofthe departed. Those of (Twice-borns WhO underwent a the higher classes prepared a special renunclatlon ri tual 、 vere corpse with 0i1 and herbs and called 工 4 〃り . ) Sadhus cremated it with meticulous walked from town tO town, ceremony, returning the body's village to village, having for- elements [ 0 their cosm1C saken home and family, wealth source. Public cremation still and possesslons. They ate mea- predominates as the HindL1 gerly, depending on donations world's chosen funerary form. of 応 od , and found shelter in lt is considered the last Of a hermitages. Some wore robes lifetime OfS ク〃なん 4 as , or rltes Of but others remained naked. passage. TO 応Ⅱ ow the tradi- Some shaved their hair, others tion, a Hindu family prepares let their locks and beards grow the bOdy for cremation at long. Some shaved all but one home. They prepare them- strand, which was wound 叩 in selves as well: Often the chief a knot atop the head. mourner, usually the oldest son of the family, shaves his Several hundred thousand men, and some 、 vomen, fOllOW head ⅲ respect for the the path to become Hindu sadhus in modern times. Their departed. Then, carrylng the remains on a wooden frame, presence on the StreetS Of lndian cities iS an everyday the mourners proceed tO a publicly designated cremation reminder Of ultimate devotion tO one's religion.N ・ 0[ all mod- site. There the body is laid on a pyre, and the chiefmourner ern sadhus pass through the householder life-stage: Many lights the fire. Participants circle the pyre, chanti ng mantras are young men electing a monastic lifestyle. Depending on from the Vedas. AII that remains—bits of bone and ash— the sect, they follow a prescribed initiation ritual. For is collected afterward and strewn into the holy river. Ten days ハ : & とを〃 g / なん〃 2 / 功川〃 g んル房〃衂プ加〃 0 〃 , 〃切渤″ , 確んな〃 24 〃 , ななルんん切ノ Ga 〃 g い D ノな〃 d. OPPOSITE: 0 〃 g と川ん〃ノア簓〃ィ 0 ん比ノ 4 訪 0 〃ん s 比ん〃ノ」、な〃ノん″ , ルん / 朝怩〃ルの化初〃〃ノ〃んな〃 0 〃 .

0 れ・ リ第ロの 00 ! ln the ninth and tenth centuries, the religion Of mounted on a screen (called an"iconostasis") that stretched Constantinople—now called Orthodox, 伝 om the Greek between the sanctuary and the altar. ln daily life icons for "correct teaching —continued tO spread. Missionaries were mounted on doorways, placed in a corner Ofthe maln traveled west from Greece tO Serbia, Bulgaria, and Moravia, r001 , worn on necklaces, and hung ln pr1S()n cells and ships' cabins. The icons remain important tOday. They are north and east intO Russia. Cyril and Methodius, tWO brothers devoted [ 0 the Christian faith, traveled from not simply pictures [ 0 admire, but sacred ObJects Of ven- Thessalonica north [ 0 the Danube River, earning a reputation eration that bring the person depicted on the icon intO the as the apostles to the Slavs. During their nusslons they presence Of the believer. AS icons are carried in processlon, 1 nvented an alphabet for the Slavic language , so they could people kneel; on entering the church, they kiss them; at share the Bible with those they met. That alphabet is still home, they light candles before them. used for Russian, Bulgarian, and other SIavic languages. lts name commemorates one Of the brothers: CyrilliC. T H E W I N D S O F C H A N G E ln these Eastern Christian churches, in Greece, in the Slavic countries, and in the MiddIe East, the worshiper was B Y T H E eighth century, the influence of the Byzantine surrounded by icons, painted on walls and columns, and Emperor began t0 diminish in Western Europe. ln addition, ABOVE: ハアル化ん 4 な前いイ / ん石のな〃 0 勗りノ C ″ななルん訪第・ R 〃 1 の 4 ・ 287

0 R I G I N S lnti Raymi, the feast of the sun, was celebrated each year at the winter solstice, WhiCh in the Southern Hemisphere represents the time when the sun rises high- est and stays longest in the sky ()s the seasons are reversed 伝 om those of the Northern Hemisphere). As the lnca peo- ple gathered around, singing songs ofceremony and praise, the Son ofthe Sun lifted golden tumblers filled with ( 、ん訪 4 , maize beer. He poured some out a gift to lnti, drank some himself, then offered some to the nobles of his court. Next he witnessed his high priest performing a holy sac- rifice, using a golden knife t0 slice open the chest ofa chosen all-black or all-white llama and divine the fortunes ofthe next year in the animal's still-throbbing heart. The hlgh priest then used a brilliantly polished gold medallion to focus the sun s rays and light a sacramental fire. Conquering Spaniards banned the festival oflnti Raymi in 1 う 72. T(Hay the Quechua, Peru'S lnca descendants , reaffirm their kinship wi th the sun by reenacting the ceremony in CLIZCO every summer. A poignant example Of hOW religious vision and cer- emony can build a sense of commumty is found in the North American lndian Ghost Dance of the early 2 ()th century. At a time when native cultures across the West were being dec- imated by hostile white settlers and the United States mil- itary, a leader rose up named Wovoka, a Paiute lndian in Nevada. During a solar eclipse in 1889 , he Ⅱ into a trance. Returning tO consclous ness , he explai ned that he had visited heaven, where the lndian ancestors lived in pleni- tude and peace. He returned with instructions for his peo- ple: They were to live harmoniously, work hard, and perform a religious ceremony called the Ghost Dance. "l want you [ 0 dance every SIX weeks," read a transcript OfhiS message, written down at a school for lndian children in Carlisle, Pennsylvania. ・ DO not refuse to work for the whites and dO not make any trouble with them until you leave them, ' he advised. "、を/ ・ hen the time comes there will be no more sickness and everyone will be young again ・ Wovoka's mystical promise spread quld<ly through the tribes Of the American west, most of whom were by that time living on government-run reservat10flS. The LakOta Of the DakOta Territory recast the message in a militant way. By performing the Ghost Dance, they believed, they could make a11 whites dis 叩 pear, bring the ancestors back t0 Earth, and replenish the buffalo—a sacred animal, source of 応 od , clothing, shelter—brought nearly to extinction within a few decades after the arrival Of the white man. Z. A. Parker, a teacher from the Pine R1dge Reservation in the Dakota Territory, recorded her observatlons Of a Ghost Dance ceremony there inJune 1890. As many 500 tents formed a circle around a central dance ground, in the middle ofwhich grew a large pine tree "which was covered with strips ofcloth ofvarious colors, eagle feathers, stuffed birds, claws, and horns—all offerings to the Great Spirit. The dance was led by medicine men and by those "who had been SO fortunate as tO have had visions ' in which they spoke t0 departed friends and ancestors. Me n and women wore special ceremonial robes hung With feathers and painted with "birds, bOWS and arrows, sun, n100n , and stars, and everything they saw in nature. " Between ろ ()() and 400 people, Parker counted, danced in a ring to the sound ofdrumbeats. They laid their hands on the shoulder Ofthe next person in the circle, singing the words, "Father, I come. " Next, she recorded, 功り』加ノ 4 れ、ん〃 & 切〃ノ / ん朝てん , 印群功ー c り / 〃 g , 04 〃 / 〃 g , g 川 4 〃切 g , 4 〃ノ訪ルどを〃 g ノ / 4 〃 , 功い 4 〃なをゅん〃み冫必 イ灯んか 4 , 第ん功ん〃語″ , 4 〃ノ / ん・ツ″紘 / んかん 4 語 . ん / な , 坊りなノ 功りいル怩〃 , ん〃 c / 4 ノん雇勗眦 功ん 4 ム 4 〃ノ g んノはなⅵ〃 , 切を / んルげイん G ァ / Sp カツル房んル功 加砒 4 〃ノな / ん / んかアんルんんノノ This was Just the beginning. The ceremony continued for five days, punctuated by ritual cleansing in a nearby r1Ver. Many part1C1pants int() unconscl()usness. ) 9

I S L A M supenority over a 、 vhite—except by piety and good action. NO new prophet or fai th would come after him , announced Muhammad. He specified the two things he le 往 behind for his followers: the Qur'an and his Sunnah—the word of God and the example of his messenger. Muhammad's pilgrimage in A. H. 10 ー -652 A. D. was indeed his last. He had, by example, alliance, and con- quest, brought virtually the entire Arabian Peninsula intO the 盟〃 4 な the community of lslam. As many as 30,0()0 had embraced lslam by that time. Religious unification now transcended tribal diversity, with a commitment tO peace— ル〃 2 in Arabic. The religion pointed the way to a new morality, breaking the vendetta cycle and suggesting heav- enly rewards for earthly virtue. Muhammad had befriended Christian leaders in Aqaba, JewiSh leaders in Transjordan, and was planning a to Syria when he began to feel weak with headaches. He ral- lied momentarily during a VISit [ 0 the mosque. He came home to Medina, laid his head on his wife's 1 叩 , and uttered his last words: "Let me meet the Most Exalted Friend! " Tradition has it that Gabriel and a host ofangels came into the room t0 ask perrmssion for the Angel ofDeath to take Muhammad, which the dying prophet granted. "Peace be upon thee, Apostle," said his friends, as d0 those wh0 have visited his grave ever S1nce. A [ 01 b was built inside hiS Wife'S house. Eventually it was incorporated intO a separate mau- soleum, and then the Prophet's Mosque, whose green dome now protects Muhammad's [ 01 b. T H E F I V E P I L L A R S O F I S L A M I N H I s farewell sermon, Muhammad crystallized the obligations oflslam in a five-part code of behavior, called the Five Pillars oflslam. The first Pillar is the 訪 4 んノ 4 , lit- —the affirmation ofbeliefin Allah erally 、 bearing witness and Muhammad as hiS prophet. lts essence iS expressed in the universal statement offaith: "There is no god but Allah and Muhammad is the Messenger ofAllah," the first words spoken by Gabriel to Muhammad in the cave 0f Hira. TO say them iS [ 0 reveal a heart with good intentlons and gen- ui ne love for Allah and Muhammad , and therefore all the Prophets that came before him the "seal of the Prophets. ' Saying these words constitutes the sole requirement for conversion t0 lslam. During dally prayers, Muslims hear this statement 17 times. They say it intO the ear Of a newborn and try t0 make it the last thing they say before dying. The second Pillar oflslam is / 衂 group prayer or wor- ship. Group prayer is more blessed than individual prayer, and Muhammad suggested Friday as the day that MusIims would gather tO pray. Five times a day at mosques around the world, the muezzin calls Muslims to prayer, Just as the first muezzin, Muhammad's Abyssinian slave, Bilal, did in Medina and during the great hajj of 652. Whether in a group or alone , Musli ms prepare thei r space and b0dy wi th rituals Of cleanliness, washing with sand if water IS not in reach. Worshipers perform prostrations—standing With hands clasped at the waist, bowing tO the knees, prostrat- ing themselves, then standing again—and Often repeat this cycle, or 4 , several times before assuming a seated or kneeling position for recltatlon and meditation. The third Pillar of lslam is ッ 4 a word that means purification ' but has evolved [ 0 designate tithing and almsgiving. " ho is he that will lend Allah a fair loan, that He might double it for him; and he will have a generous wage," reads the 57th sura. On the other hand, a later verse states, "he to whom G0d has given goods and who has not paid his tithe" will face a horrifying consequence on the ulti- mate day ofjudgment. God "will make his goods appear in the form ofa python with a bald head and two excrescences of flesh , " which "will coil itself around the neck ofthat man and "seize him in lts Jaws and say: I ar your goods, I am your treasure. ' " M0dern Muslims give 2. う percent of their assets annually tO worthy causes or [ 0 poor relations. oppo 旺 . ・ル〃 g / ん読″ , M ″ル、「怩り膨イ功 / ルなル〃 g / ん〃カ川切 4 , ″ハな房砒 3 ) 1

O R I G I N S WhiIe the Mexican Day of the Dead incorporates Christian symbols and celebrations, it probably represents, like Halloween, an assimilation Of earlier 10Ca1 practlces. Many cultures refined the use 0f frag rant embalmi ng spices and resins, as much for the sake Of the living as the dead, so that the bodies ofdeceased family members could be enshrined in homes for a periOd Oftime. ln some cultures, relatives returned in a certam number Of months or years, performing a second ceremony ofrespect tO store the bones. Cremation practices in lndia and Europe date from the Neolithic era or earlier. ln anclent R01 れ e , the bOdies Of the noble dead were displayed for a few days or as long as a week before cremation, while those Ofthe IO 、 ver classes were usually cremated a day after death. ln the 6 往 h century B. C. , the Roman senate banned cremation within the city limits, but the practice continued, with a procession Of mourners and musiC1ans carrylng the corpse OL1tSide City walls tO burn lt on a pyre. The ashen remalns were saved in a jar. Wealthy Romans subscribed t0 funeral societies, pay- ing monthly dues tO ensure that their funerary would end up in 印 / 〃″ 2 乙〃ル〃 , protected underground vaults where the family could install a memorial plaque ・ MiddIe Eastern cultures tended [ 0 prefer under- ground burial [ 0 crematlon, an inclination that influenced Judaism, Christianity, and lslam. one exception arose among the Zoroastr1ans Of ancient Persia, Whose descen- dants, lranian and lndian Parsees, followed ancient prac- tices with the bodies of their dead. ln 1895 , the American author Samuel Clemens—better known as Mark Twain— traveled [ 0 Africa, lndia, and beyond. ln lndia, he wit- nessed a Parsee crowd Of mourners WhO watched a processlon Of corpse-bearers, Clad in White, their beloved's body to its final resting place, the Tower of SiIence.'We have the Grave, the Tomb, the Mausoleum, God's Acre, the Cemetery,' Twain wrote in F り〃 0 ルツ〃 g / ん 石〃 4 "but we have no name that iS SO maJestic as that one, or lingers upon the ear with such deep and hauntlng pathos. 、市 en the mourners had reached the neighborhood of the Tower—neither they nor any other human being but the bearers ofthe dead must approach within thirty feet of it—they turned and went back tO one Ofthe prayer-houses within the gates, to pray for the spirit oftheir dead. The bear ers unlocked the Tower's sole door and disappeared 伝 om view within. ln a little while they came out bringing the bier and the white covering-cloth, and locked the door again. Then the ring of vultures rose , flapping their wings , and swooped down into the Tower to devour the body. Nothing was le 丘 of it but a clean-picked skeleton when they flocked out again a few mlnutes afterward. The bones are le 丘 in the Tower of SiIence for weeks, washed by rain and bleached by equatorial sun. Then the corpse-bearers return and throw the bones down intO the tower's well.. skeleton IS never seen agai n , never touched agam, in the world. " Twa1n explams that, t0 the Zoroastnans, corpses were unclean. None but those assigned the lifelong jOb ofcorpse-bearer were allowed tO touch them, and even those men wore all-new garments every tlme they per- formed their job. Death levels all in society: "The bones of the rich, the poor, the illustrious and the Obscure are flung intO the common well together," wrote Twain. Some traditions tell that the human race was once immortal and that death itself is a judgment pronounced by the gods for some basic wrongdoing. A Pygmy tribe 0f Central Africa told the story that in the beginning there was one man, Masupa, wh0 had two sons and one daughter. From one son descended the Pygmies; 伝 om the other descended a neighboring tribe. The daughter was assigned the house- hold tasks offetching water and wood. They lived happily, commanded by their father to 応Ⅱ ow just one rule: They must never 100k upon him, never see hil -. HiS daughter delivered water and WOOd, routinely leaving it JLISt outside oppo 旺 : P のノ侃ノげ 4 ル / 〃ツ第 4 〃ハ〃立な / ル〃ハ % ル k ノ怩 c ん / ノ六ろ / たノれツ功第〃ハ磋巳 仞乢 0 ⅣⅨ G 例 G ハ . ・ D 〃化な孕比〃〃〃 g ノルなを 0 / ん g 膨なは / ク乙ル〃ん災り / んア〃イて″ S10 〃 , g ーり ag とルた . ) 3

O R I G I N S his door, until one day her curlosity got the better of her. She hid behind a post at her father's doorstep, and as he reached out tO grab the water pot, she saw his arm, richly ornamented as no ordinary man S would be. Masupa was furious. He called his three children to his house and, still unseen, informed them that he must now depart, leaving them to a life of hard work and misery. He gave them [ 001S and weapons and taught them hOW [ 0 forge iron. He told his daughter that of the three of them, she would experlence the most pain, suffering through childbirth. Masupa le 丘 secretly, still unseen, moving down the river. Soon the daughter gave birth to her first child. She named him Death-Is-Coming. He died two days later. From then on, no one escaped the fate of death. R E A L M S B E Y O N D D E A T H S O M E C U L T U R E S invented ways tO preserve the bOd- ies ofthe dead. The Egyptians in the third millennium B. C. the lnca in the 15th century A. D. , the Aborigines in Australia's Torres Strait ln recent times—all practiced their own procedures Of mummification. Of all the world's CiV- ilizations, the ancient EgyptIans most vividly represent a people who honored their dead with complex burial rites and awe-inspiring tombs. The Egyptian pantheon included a hOSt Of interconnected gods. Ra, god Of the sun, created Shu, god of the air, and Tefnut, goddess ofmoisture. They in turn gave birth to Geb, god 0f the earth, and Nut, god- dess ofthe sky, whose children included lsis and Osiris. The pharaoh st00d between humans and gods, responsible [ 0 bring divine order to the world below. ln his lifetime, he was seen tO be the incarnation Of HorLlS, son Of ISiS and Osiris, often portrayed with a falcon's head. After death the pharaoh merged with Osiris, considered not only the god fertility but also the god of the dead. An individual was composed Of several parts, the ancient Egyptians believed, including the 〃 or name, the or soul, the わ or internal li force, and the 4 走ん - the eternal spirit, which left the body after death and returned tO live among the gods in the stars. The ka remained behind and therefore deserved special treatment after death, especially on behalfofan elevated personage such as the pharaoh or a member of the royal fami ly. The body was mummified following procedures that blended tech- nical knowhow with religious belief. When Osiris was killed by his jealous brother, Seth, his sister and wife, lsis, gathered the pieces ofhis body, wrapped them together in linen, and brought him back to li . Every time Egyptian high priests embalmed and wrapped the body ofa pharaoh, they reenacted the myth, believing that the resident akh would soon live again with the gods. By the 13th century B. C. , during Egypt's New Kingdom, a text called the B0 磋イ坊 D イ inscribed on the walls of a tomb, codified the progress 伝 om death into the afterlife. The dead travel on a river through the under- world. The j ackal-faced god , Anubis , weighs the soul of the deceased against the feather 0f truth. Only those souls light of heart—that is , righteous and honest i n their earthly behavior—will proceed to the heavenly realm. Those who are judged worthy and survive the perils 0f the voyage through the underworld will rise at the next day's dawn with Ra, the sun god—perhaps civilization S earliest promise Of an eternallife after death. ln images 0f the scene ofjudg- ment, there is always a little bird with a human face—the ba, or soul, of the person being judged—perched on the scales, waiting for the verdict. Other cultures prepared for the unknown after death by describing the passages the departed travel through and the experlences they undergo. According tO DaOiSt traditions, dead souls descended [ 0 hell and had to endure hardships t0 atone for their sins. During the Northern and Southern dynasties ofChina, in the fifth and sixth centuries A. D. the Daoist hell was the realm of the Emperor Fengdu, a netherworld Of incredible dimensions Where OPPOSITE: アん〃 2 〃〃衂 ) , イ〃ルん ) , げ加化ノル / ん go ム朝なんノ g 』〃〃ノ / な〃ぬムり〃んリ 0 〃翔り , 加 / ん怩ルのノノ ) 7

G E O G R A P H Y the ancient Hebrew written on the scroll. He paused now and then [ 0 let another man explain the meamng Of syllables now unrecognizable to the people ofJerusalem. From the Torah, he read Moses' song of praise: The ん 0 〃り , 物 g 功 4 〃ノ旃 4 4 〃ノん has ん肌 / ル〃り功え「え「 God, 4 〃ノ / 〃第なん々功げな God, 4 〃ノ / れツ / / 〃ん . The ん確ノ六 4 ルル 0 叮 / んた確ノん、「〃 m 〃匕 P んな : 「訪 4 ルりな〃〃ノ 初ん〃〃襯膨 so ん〃ノ舛ノ房〃 g 〃読ハ .P れん″け読 you ノ読ノ功 り〃ハ〃 g 功加 ) 0 ”んり 0 ん ″り〃 g ん功切 4 〃ノが 4 〃たノ功 0 〃 〃ル〃〃なノ〃々ー ) 0 〃 r 0 ル〃第 0 幻行り〃 , 功ヒ第 / 4 化 , 0 ん ord, / ん / ”ん〃語ん膨い / んノ The んのツルノ / / 比な〃印げ 4 〃ノ紘 The people listening had heard these songs and sto- ries before, and they were moved to tears. Ezra consoled them and encouraged them tO celebrate instead. GO your way, eat the 信 [ and drink sweet wine and send portions ofthem to those for whom nothing is prepared," he said, "for this day is holy to our Lord. lt was the harvest time, and they brought the best of their crops [ 0 the Temple: olives and grapes, wheat and barley, sheep and goats, W001 and leather. ln preparation for the holiday the people brought branches of "wild olive, myrtle , palm, and other leafy trees" into the city. They lashed them together [ 0 build flimsy booths in which they lived for seven days, recalling h()W their ancestors lived while wan- dering through the wilderness with Moses. There was singing and dancing and joy all around as the people Jerusalem celebrated Sukkoth—the Feast of Tabernacles. Modern JewiSh communitles still ()bserve this autumn O F R E L I G I O N holiday by building twig booths and by waving the palm branch ( called the た″なの , citron, willow and myrtle [ 0 usher in the rainy season. N E W C 0 N Q U E R 0 R S D U R 1 N G TH E second halfofthe first millennium B. C. E. Palestine was a pawn in the games 0f larger powers: the Persians, the Egyptians, and the Greeks. During the fourth century, Alexander's forces swept through the Mediterranean, North Africa, and Central Asia, allthe way to lndia. After defeating Darius, the Persian, at lssus in southern Turkey, Alexander moved down the Syrian coast tO Tyre , tO destroy the island fortress halfa mile offthe coast oftoday's Lebanon. At the same time, his forces a hundred miles south brutally stormed the fortress Of Gaza, on the coast. PosseSS10n Of Palestine gave Alexander access to Egypt. ln Egypt , the city of Alexandria rose in grandeur, a piv- Otal point in the cultural and commercial exchange between the Mediterranean and the Near East. Some Jews had escaped the Babylonian domination 0fJerusalem by flee- ing t0 Egypt, forming colonies like the one on Elephantine lsland. Largest of the islands in the Nile near Aswan, at the river's First Cataract, Elephantine's role as a trading POSt stretched back in time. The ancient Egyptians called it Abu, 'elephant,' probably for its great rounded granite forma- tions. From here, officials during Egypt's Middle and New Kingdoms, 伝 om 197 う [ 0 1()7() B. C. E. , managed Nubian territones tO the south. Whi le temple remalns testify tO wor- ship 0f nature gods, including the ram-headed creator god Khnum, and hiS consort, SatiS, WhO wore a crown ()fgazelle antlers, written remains testify tO the worship ofYahweh. A rich cache ()fpapyrus documents written in Aramaic around 4()() B. C. E. and discovered in the late 19th century show a lively and literate Jewish community in Egypt. 'TO our lord, Bagohi, governor 0fYehud, [ 伝 om ] your servants: Yedaniah and hiS assoclates, the priests wh() are in the fortress ofYeb," reads one, requesting that authorization and money come from Yehud, orJudaea, [ 0 rebuild the Temple 222