Cosmogonies And Eschatology's Of Ancient Egypt And Mesopotamia
Nomahlubi Hadebe
HDBNOM004
Religion Tutorial response 1
Tutor: Zakarial Asmal.
The Regeneration that shaped the corrosion.
This essay aims to, through the analysis of the cosmogonies and eschatology’s of ancient Egypt and Mesopotamia , focusing on the theme of water and using it as tool to identify and explore the myths, symbols ,rituals and environment Ancient Egypt and Mesopotamia. At the outset it will be discussed how the myth and illustrates and articulates the relationship between the cosmogony and the environment. In the following paragraphs the relationship between cosmogonies, ritual and symbols will be illustrated. Further the eschatology’s of both religions will be discussed and the relationship between eschatology …show more content…
and environment, myth, symbol and ritual will be illustrated. Finally it will identify and illustrate this type of relationship in an alternative religion, the religion selected is Christianity.
The cosmogony of the Egyptians – the creation myth depicts a “primal hill rising from the waters reflecting the relationship between Egypt and the significant Nile River.”(Nielsen, 1983:33) One can perceive this myth as an articulation of the development of a “stable, prosperous civilization that lasted for more than thirty centuries” (Nielsen, 1983:50) this is evident as the waters of the Nile were predictable and unchanging. The Nile flood occurred at the same time every year and as a result of the rich silt deposited from it produced fertile soil that enhanced the agricultural production. In addition, because of the pleasant weather and what Nielsen described as “abundant water.” This myth can be perceived as inferring the Nile as the lifeline, the mythological motive behind the success of Egypt as “the unchanging flooding of the Nile assured the Egyptians of an unwavering universe.” (Nielsen, 1983: 33). The myth illustrates that the consistency of -the waters of the Nile from which the primal hill rises -the physical and agricultural environment. One which is stable and a success due to the rich silt deposited by the flood, resulting in fertile soil, which could produce two- three crops per year. The focus on the theme of water in this cosmogony functioned to justify the stable environmental state of Egypt.
In contrast to Egypt the cosmogony of Ancient Mesopotamia the “Epic of Creation,” depicts the relationship between the myth of the creation of the world and the environment as unstable. The cosmogony makes this evident as it describes the “early watery chaos before the formation of the world.” (Nielsen, 1983:50) Apsu Tiamat and Mummy were embodied as water deities. There was great strife between Apsu and the water god Enki. The conflict was centred around “an early inertia and the new deities who advanced the process of creation.”(Nielsen, 1983:51) As a result, monsters were created and wars were started and the world began in conflict. The significant rivers the Tigris and Euphrates unlike the Nile rose “unpredictably and fitfully, breaking man’s dykes and submerging the crops.” (Neilson, 1983:50) In addition to the physical environment the rivers influenced the political, economic, social and cultural environment as they were unstable due to the different deities. For example the Akkadians, Sumerians and Babylonians invasions of Mesopotamia. Each of the respective deities adjusted the structures they for example the Babylonians “developed a large professional army and elaborate bureaucracy.” (Nielsen, 1983:49)
As a result of the cosmogony and eschatology of Mesopotamia the rituals were performed to commemorate the god’s march into battle against Tiamat and the chaos presented by the Tigris and Euphrates.
This was evident as the performed rituals such as the recital of the epic of creation which were significant as they “marked the end of the chaotic old year.” (Nielsen, 1983:52) The ritual was centred on the king posing as subject to the god’s in effect acknowledging their divinity and power. The king return to power was a sign that that order had been restored. The festival exhibited four phases transformation from chaos to order.
As a result cosmogony of Egypt the rituals were performed centred on the pharaoh, who was viewed as being crucial to the prosperity of Egypt, enacted the long-standing ritual of the “primal hillock”. This was the hill that emerged from the water during the process of creation. This ritual operated as a method of replenishing the supremacy of nature and government (Nielsen, 1983: 38). Therefore, this ritual practice can be seen as also as a political reinforcement establishing the hierarchical authority of the pharaoh in the eyes of his …show more content…
people.
As a result of the cosmogony of Egypt and the influence of the Nile awarded a cultural and skilful achievement that can be perceived in the symbols. The pyramids of Giza which was “counted among the architectural wonders of the world,” (Nielsen, 1983:34) the design in the form of triangles can be interpreted as a representation of the theocracy and hierarchical social structure of Egypt. With the pharaoh at the highest level, the priesthood as well as the royals shortly after and all the servants and slaves at the lowest level. In Ancient Mesopotamia the statues of the deities were symbols transformation they would “transform from the lifeless matter into vessels fit for the divine presence” (Nielsen, 1983:47) the lifeless matter one is transformed from can be perceived as the lifeless, violent and forceful waters of the Tigris and Euphrates.
In the eschatology of Egypt, it was believed that once one died they would pass into the underworld, where they would stand in a hall of judgment to be evaluated. During the judgement the “virtuous souls were allowed to enter the realm of the sanctified, whereas guilt-ridden souls were obliterated.”(Nielsen, 1983: 42) The focus was on the roles individual played and how they funded to the improvement of the Egyptians with society just as it was in Mesopotamia, again we see the a judgement of morality but rather a reduction of the dead than a deification seen in Egypt.
As a result of the eschatology the symbol that was “believed that these small statuettes would perform services for the pharaoh in the afterlife,” (Nielsen, 1983: 43) these were known as “ushabtis” small statues, made of stone, wood or pottery in the form of servants. They were placed inside the tomb of the pharaoh. In the myth of Dumuzi and Inanna we see Dumuzi’s return to each spring as a symbol of renewed fertility which was of significance as immortality was achieved through offspring. As a result of eschatology of Egypt the rituals performed was on where “families also performed funeral ceremonies to guarantee their kin’s immortality.” (Nielsen, 1983: 43) The families of the deceased would bring nutritional resources when visiting the graves. These were to be of profit in the afterlife these rituals are lifecycle rituals. They call attention the judgement of the souls as well as the transition period between life and death.
Finally the relationship between eschatology and the environment is illustrated through the belief that the underworld existed below the Nile valley .Just as in the Cosmogony when life comes to an end water reveals to be of importance in the epic of Gilgamesh the myth describes the plant of immortality to be in the water.
One may perceive the water as symbol of life and restored fertility new plantations and growth in the environment, in the New Year. An example of a religion a similar relationship is illustrated is Christianity, water is seen as central sacrament. (Waterencyclopedia.com, 2014) The myth of John the Baptist reveals the ritual of baptism where it depicts water as a mode of purification and symbolises the Christian man reborn and free of their sins. Water works as purifier to the environment. Therefore, it is evident that water has the ability to play an influential role in the sacred practices of many diverse
religions.
Word count – 1331
Bibliography
Nielsen, N. C. 1983. Religions of the Ancient World in Religions of the World. New York: St. Martin’s Press: 33.56.
Waterencyclopedia.com, (2014). Religions, Water in - river, sea, oceans, important, source, human. [online] Available at: http://www.waterencyclopedia.com/Po-Re/Religions-Water-in.html [Accessed 18 Aug. 2014].
HDBNOM004
Religion Tutorial response 1
Tutor: Zakarial Asmal.
The Regeneration that shaped the corrosion.
This essay aims to, through the analysis of the cosmogonies and eschatology’s of ancient Egypt and Mesopotamia , focusing on the theme of water and using it as tool to identify and explore the myths, symbols ,rituals and environment Ancient Egypt and Mesopotamia. At the outset it will be discussed how the myth and illustrates and articulates the relationship between the cosmogony and the environment. In the following paragraphs the relationship between cosmogonies, ritual and symbols will be illustrated. Further the eschatology’s of both religions will be discussed and the relationship between eschatology …show more content…
and environment, myth, symbol and ritual will be illustrated. Finally it will identify and illustrate this type of relationship in an alternative religion, the religion selected is Christianity.
The cosmogony of the Egyptians – the creation myth depicts a “primal hill rising from the waters reflecting the relationship between Egypt and the significant Nile River.”(Nielsen, 1983:33) One can perceive this myth as an articulation of the development of a “stable, prosperous civilization that lasted for more than thirty centuries” (Nielsen, 1983:50) this is evident as the waters of the Nile were predictable and unchanging. The Nile flood occurred at the same time every year and as a result of the rich silt deposited from it produced fertile soil that enhanced the agricultural production. In addition, because of the pleasant weather and what Nielsen described as “abundant water.” This myth can be perceived as inferring the Nile as the lifeline, the mythological motive behind the success of Egypt as “the unchanging flooding of the Nile assured the Egyptians of an unwavering universe.” (Nielsen, 1983: 33). The myth illustrates that the consistency of -the waters of the Nile from which the primal hill rises -the physical and agricultural environment. One which is stable and a success due to the rich silt deposited by the flood, resulting in fertile soil, which could produce two- three crops per year. The focus on the theme of water in this cosmogony functioned to justify the stable environmental state of Egypt.
In contrast to Egypt the cosmogony of Ancient Mesopotamia the “Epic of Creation,” depicts the relationship between the myth of the creation of the world and the environment as unstable. The cosmogony makes this evident as it describes the “early watery chaos before the formation of the world.” (Nielsen, 1983:50) Apsu Tiamat and Mummy were embodied as water deities. There was great strife between Apsu and the water god Enki. The conflict was centred around “an early inertia and the new deities who advanced the process of creation.”(Nielsen, 1983:51) As a result, monsters were created and wars were started and the world began in conflict. The significant rivers the Tigris and Euphrates unlike the Nile rose “unpredictably and fitfully, breaking man’s dykes and submerging the crops.” (Neilson, 1983:50) In addition to the physical environment the rivers influenced the political, economic, social and cultural environment as they were unstable due to the different deities. For example the Akkadians, Sumerians and Babylonians invasions of Mesopotamia. Each of the respective deities adjusted the structures they for example the Babylonians “developed a large professional army and elaborate bureaucracy.” (Nielsen, 1983:49)
As a result of the cosmogony and eschatology of Mesopotamia the rituals were performed to commemorate the god’s march into battle against Tiamat and the chaos presented by the Tigris and Euphrates.
This was evident as the performed rituals such as the recital of the epic of creation which were significant as they “marked the end of the chaotic old year.” (Nielsen, 1983:52) The ritual was centred on the king posing as subject to the god’s in effect acknowledging their divinity and power. The king return to power was a sign that that order had been restored. The festival exhibited four phases transformation from chaos to order.
As a result cosmogony of Egypt the rituals were performed centred on the pharaoh, who was viewed as being crucial to the prosperity of Egypt, enacted the long-standing ritual of the “primal hillock”. This was the hill that emerged from the water during the process of creation. This ritual operated as a method of replenishing the supremacy of nature and government (Nielsen, 1983: 38). Therefore, this ritual practice can be seen as also as a political reinforcement establishing the hierarchical authority of the pharaoh in the eyes of his …show more content…
people.
As a result of the cosmogony of Egypt and the influence of the Nile awarded a cultural and skilful achievement that can be perceived in the symbols. The pyramids of Giza which was “counted among the architectural wonders of the world,” (Nielsen, 1983:34) the design in the form of triangles can be interpreted as a representation of the theocracy and hierarchical social structure of Egypt. With the pharaoh at the highest level, the priesthood as well as the royals shortly after and all the servants and slaves at the lowest level. In Ancient Mesopotamia the statues of the deities were symbols transformation they would “transform from the lifeless matter into vessels fit for the divine presence” (Nielsen, 1983:47) the lifeless matter one is transformed from can be perceived as the lifeless, violent and forceful waters of the Tigris and Euphrates.
In the eschatology of Egypt, it was believed that once one died they would pass into the underworld, where they would stand in a hall of judgment to be evaluated. During the judgement the “virtuous souls were allowed to enter the realm of the sanctified, whereas guilt-ridden souls were obliterated.”(Nielsen, 1983: 42) The focus was on the roles individual played and how they funded to the improvement of the Egyptians with society just as it was in Mesopotamia, again we see the a judgement of morality but rather a reduction of the dead than a deification seen in Egypt.
As a result of the eschatology the symbol that was “believed that these small statuettes would perform services for the pharaoh in the afterlife,” (Nielsen, 1983: 43) these were known as “ushabtis” small statues, made of stone, wood or pottery in the form of servants. They were placed inside the tomb of the pharaoh. In the myth of Dumuzi and Inanna we see Dumuzi’s return to each spring as a symbol of renewed fertility which was of significance as immortality was achieved through offspring. As a result of eschatology of Egypt the rituals performed was on where “families also performed funeral ceremonies to guarantee their kin’s immortality.” (Nielsen, 1983: 43) The families of the deceased would bring nutritional resources when visiting the graves. These were to be of profit in the afterlife these rituals are lifecycle rituals. They call attention the judgement of the souls as well as the transition period between life and death.
Finally the relationship between eschatology and the environment is illustrated through the belief that the underworld existed below the Nile valley .Just as in the Cosmogony when life comes to an end water reveals to be of importance in the epic of Gilgamesh the myth describes the plant of immortality to be in the water.
One may perceive the water as symbol of life and restored fertility new plantations and growth in the environment, in the New Year. An example of a religion a similar relationship is illustrated is Christianity, water is seen as central sacrament. (Waterencyclopedia.com, 2014) The myth of John the Baptist reveals the ritual of baptism where it depicts water as a mode of purification and symbolises the Christian man reborn and free of their sins. Water works as purifier to the environment. Therefore, it is evident that water has the ability to play an influential role in the sacred practices of many diverse
religions.
Word count – 1331
Bibliography
Nielsen, N. C. 1983. Religions of the Ancient World in Religions of the World. New York: St. Martin’s Press: 33.56.
Waterencyclopedia.com, (2014). Religions, Water in - river, sea, oceans, important, source, human. [online] Available at: http://www.waterencyclopedia.com/Po-Re/Religions-Water-in.html [Accessed 18 Aug. 2014].