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Rel. 399: Patterns in comparative religion “The pleasure of dancing in
hell” |
Syllabus Spring 2010 |
The
chain he drew was clasped about his middle.
It was long, and wound about him like a tail; and it was made (for
Scrooge observed it closely) of cash-boxes, keys, padlocks, ledgers, deeds, and
heavy purses wrought in steel….
“You are fettered,” said Scrooge,
trembling. “Tell me why?”
“I wear the chain I forged in life,”
replied the ghost. “I made it link by
link, and yard by yard; I girded it on of my own free will, and of my own free
will I wore it. Is its pattern strange
to you?”
… The air was filled with phantoms,
wandering hither and thither in restless haste, and moaning as they went. Every one of them wore chains like Marley’s
Ghost; some few (they might be guilty governments) were linked together; none
were free. Many had been personally
known to Scrooge in their lives. He had
been quite familiar with one old ghost, in a white waistcoat, with a monstrous
iron safe attached to its ankle, who cried piteously….
This scene is familiar, not
only because we’ve all read Dickens’ “A Christmas Carol” but also because the
motif of measure-for-measure retributive punishments in the afterlife recurs in
so many genres of literature from Greek myth to
But isn’t it rather strange that tour busses seem to be
converging on this gruesome retributive hell from almost every tradition? Those busses in the parking lot outside of
hell’s gate have license plates from all over, including Christianity and
Buddhism, Judaism and Hinduism, Islam and Zoroastrianism. How is that possible? Is
retributive hell’s pervasiveness due to cross-cultural fertilization? Or is hell just something that all religions do? That’s my question that I want you to answer
this semester. That is, this year’s
junior seminar will analyze the specific notion of retributive hell and
endeavor to figure out why so many religious traditions incorporate
surprisingly similar conceptions of damnation into their idea systems. Answering this question will tell us
something important about religion, religions, their evolutions and their
cultural manifolds.
What is junior seminar and how does it differ from other
courses? In my opinion, a junior seminar
should have four specific characteristics:
1. It is not tradition-specific. You are more than welcome to work on the
notions of hell in the traditions that interest you, or you may take this
opportunity to tackle a tradition about which you would like to learn more.
2. It presents a tough focal problem. I honestly have not decided whether I think
religions inherently and independently evolve hells or whether historical
contact between religions spread this notion of hell like a virus. There is evidence for both.
3. It fosters good research techniques. For several sessions Rachel Bridgewater will
be working with us as a group in the library to teach us about useful
resources, and you will each be responsible for a semester-long research
program and final paper.
4. It is a coordinated group effort. While each of you will specialize in a chosen
project, we must coordinate them so that we can meaningfully talk to one
another over the semester and address our guiding question as a group.
This fourth point makes it
very different from any other course that I’ve taught because my footprint in
it will be small – no reading maps, no exploratories, no micromanaging. In fact, you will know more about many of
these religious traditions than I will.
My role is to set up the problem, present you with an initial database,
help you start recognizing patterns within that database and then let you
go.
With
that in mind, let me preview the structure of this course – what little there
is of it. As you glance at the syllabus,
it may at first look horribly long, but here looks are deceiving. First you will notice that the vast majority
of texts are in fact quite short. All
the numbered texts are primary sources describing various tours of hell while
the unnumbered texts are the only secondary sources we are reading. That is what I mean by building up an initial
database, our task being to attempt pattern recognition within it. Second you will notice there are no
dates. While I have a schedule in mind,
we’ll speed up or slow down as much as we need to. Yet I intend to finish this syllabus well
before spring break, at which point I want you to give me and your other
colleagues a short paper on one commonality addressed in several of the
traditions we’ve studied.
Thus let me review the course requirements so far:
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·
Full, informed conference participation throughout the semester. This requirement is more important here
than in any other course I’ve taught precisely because of the nature of
junior seminar. As my role necessarily
diminishes, your role logically increases.
(As most of you know me, you can predict how hard it will be for me to
take a back seat. How can I get paid
if I’m not teaching?) For most of you,
this course is an antechamber to senior thesis when your individual project
is completely in your hands. Here I
expect you as a group to take conference in your hands. ·
A short mid-term project. As we’re
searching this database for patterns, you’ll find all kinds of commonalities
among the diverse traditions, from the crimes being punished to the tortures
being inflicted, from the motif of a guided tour to the question of mercy
amidst the mechanics of retribution, from specific rhetorical moves to
heighten the horror to persuasion strategies that tell you “This isn’t
fiction.” I want each of you to “own”
a commonality, tracking it throughout all our primary sources. I would ask you to offer an index to all
key occurrences of your commonality, devise subcategories to your category
and draw some tentative conclusions in a short four- to six-page paper. I will collect them together and have the
Print Shop combine them into a useful resource guide for us. ·
Final paper,
preceded by a project proposal and
a peer review. I hate setting arbitrary page limits and
would rather have you write to the argument, but keep in mind this paper must
be thorough, well-evidenced and represent a semester’s worth of effort. |
The sword
tree punishment (Chinese
hell scroll, 20th century) |
Introduction: A general survey of modern conceptions
of hell
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How different religions view death and afterlife. Edited by Christopher Jay Johnson and Marsha G.
McGee. |
E-reserves |
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William E. Paden.
“Comparative perspective: Some concluding points,” in Religious worlds: The comparative study of religion. |
Handout |
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Luther H. Martin.
“Comparison,” in Guide to the study of
religion. Edited by Willi Braun and Russell T. McCutcheon. |
Handout |
I. Egyptian and Near Eastern conceptions of hell
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1 |
Book of the two ways |
Egyptian hell: Visions, tours and descriptions of
the infernal otherworld. Edited by
Eileen Gardner. |
Reserves |
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2 |
Book of the netherworld |
Egyptian hell: Visions, tours and descriptions of
the infernal otherworld. Edited by
Eileen Gardner. |
Reserves |
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3 |
Book of gates |
Egyptian hell: Visions, tours and descriptions of
the infernal otherworld. Edited by
Eileen Gardner. |
Reserves |
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4 |
Book of the dead |
Egyptian hell: Visions, tours and descriptions of
the infernal otherworld. Edited by
Eileen Gardner. |
Reserves |
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5 |
Book of the earth |
Egyptian hell: Visions, tours and descriptions of
the infernal otherworld. Edited by
Eileen Gardner. |
Reserves |
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6 |
Book of caverns |
Egyptian hell: Visions, tours and descriptions of
the infernal otherworld. Edited by
Eileen Gardner. |
Reserves |
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7 |
Epic of Gilgamesh |
Ancient and Near Eastern hell: Visions, tours and
descriptions of the infernal otherworld. Edited by Eileen Gardner. |
Reserves |
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8 |
Descent of Inanna to the
netherworld |
Ancient and Near Eastern hell: Visions, tours and
descriptions of the infernal otherworld. Edited by Eileen Gardner. |
Reserves |
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9 |
Baal and the underworld |
Ancient and Near Eastern hell: Visions, tours and
descriptions of the infernal otherworld. Edited by Eileen Gardner. |
Reserves |
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10 |
Descent of Ishtar |
Ancient and Near Eastern hell: Visions, tours and
descriptions of the infernal otherworld. Edited by Eileen Gardner. |
Reserves |
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11 |
Vision of Kummâ |
Ancient and Near Eastern hell: Visions, tours and
descriptions of the infernal otherworld. Edited by Eileen Gardner. |
Reserves |
II. Early Jewish and Christian conceptions of hell
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12 |
Apocalypse of Peter |
Visions of heaven and hell before Dante. Edited by Eileen Gardner. (Cf. Himmelfarb, Tours of hell, 175-76.) |
Purchase text |
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13 |
Acts of Thomas |
E. Hennecke, New Testament Apocrypha (Ed. W.
Schneemelcher; English translation ed. R. McL. Wilson) 2: 471-77. (Cf. Himmelfarb, Tours of hell, 176.) |
Handout |
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14 |
Apocalypse of Zephaniah |
Wintermute, O.S.
“Apocalypse of Zephaniah.” In The Old
Testament Pseudepigrapha. Edited by J.H. Charlesworth. Garden City, NY:
Doubleday, 1983: 508-15. (Cf. Himmelfarb, Tours of hell, 176-7.) |
Handout |
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15 |
Apocalypse of Paul |
Visions of heaven and hell before Dante. Edited by Eileen Gardner. (Cf. Himmelfarb, Tours of hell, 177.) |
Purchase text |
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16 |
Ethiopic apocalypse of
Baruch |
Leslau, W. Falasha anthology. Yale Judaica Series
6. (Cf. Himmelfarb, Tours of hell, 178.) |
Handout |
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17 |
Apocalypse of Gorgorios |
Leslau, W. Falasha anthology. Yale Judaica Series
6. (Cf. Himmelfarb, Tours of hell, 178-79.) |
Handout |
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18 |
Greek apocalypse of Mary |
Rutherford, A. Ante-Nicene Fathers 9. (Cf. Himmelfarb, Tours of hell, 179.) |
Handout |
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19 |
Apocalypse of Ezra and the
vision of Ezra |
Mueller, J. and Robbins, G.
“Vision of Ezra.” In The Old Testament
Pseudepigrapha. Edited by J.H. Charlesworth. Garden City, NY: Doubleday,
1983: 581-90. (Cf. Himmelfarb, Tours of hell, 179-80.) |
Handout |
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20 |
Testament of Isaac |
Kuhn, K.H. “An English
translation of the Sahidic Version of the Testament of Isaac.” Journal of theological studies n.s. 18
(1967): 325-26, 332-33. (Cf. Himmelfarb, Tours of hell, 180.) |
Handout |
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21 |
I. The revelation of Moses
(A) |
Gaster, M. “Hebrew visions
of hell and paradise.” Journal of the
Royal Asiatic Society 23 (1893): 124-41. (Cf. Himmelfarb, Tours of hell, 182.) |
Handout |
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II. The revelation of Moses
(B) |
Gaster, M. “Hebrew visions
of hell and paradise.” Journal of the Royal
Asiatic Society 23 (1893): 141-43. |
Handout |
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23 |
III. The revelation of R.
Joshua ben Levi (A) |
Gaster, M. “Hebrew visions
of hell and paradise.” Journal of the
Royal Asiatic Society 23 (1893): 144-49. |
Handout |
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IV. The revelation of R.
Joshua ben Levi (B) |
Gaster, M. “Hebrew visions
of hell and paradise.” Journal of the
Royal Asiatic Society 23 (1893): 149-51. |
Handout |
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25 |
V. Hell (Orhot Hayim) |
Gaster, M. “Hebrew visions
of hell and paradise.” Journal of the
Royal Asiatic Society 23 (1893): 152-58.
(Cf. Himmelfarb, Tours of hell, 181 [The “Isaiah” and
“Joshua B. Levi” fragments].) |
Handout |
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26 |
VI. Hell (Nachmanides) |
Gaster, M. “Hebrew visions
of hell and paradise.” Journal of the
Royal Asiatic Society 23 (1893): 158-60. |
Handout |
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27 |
VII. Hell (Baraita de Massechet Gehinom) |
Gaster, M. “Hebrew visions
of hell and paradise.” Journal of the
Royal Asiatic Society 23 (1893): 160-61. |
Handout |
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28 |
VIII. Paradise (Massechet Atziluth) |
Gaster, M. “Hebrew visions
of hell and paradise.” Journal of the
Royal Asiatic Society 23 (1893): 162-64. |
Handout |
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29 |
Elijah fragment |
Stone, M.E., and Strugnell,
J. The books of Elijah, Parts 1 and 2.
Texts and translations 18; Pseuepigrapha Series 8, (Cf. Himmelfarb, Tours of hell, 182.) |
Handout |
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Martha Himmelfarb, Tours of hell: Apocalyptic form in Jewish
and Christian literature. |
Reserves |
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III. Medieval Christian conceptions of hell
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30 |
Three visions from Gregory
the Great |
Visions of heaven and hell before Dante. Edited by Eileen Gardner. |
Purchase text |
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31 |
Furseus’ vision |
Visions of heaven and hell before Dante. Edited by Eileen Gardner. |
Purchase text |
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32 |
Drythelm’s vision |
Visions of heaven and hell before Dante. Edited by Eileen Gardner. |
Purchase text |
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33 |
Wetti’s vision |
Visions of heaven and hell before Dante. Edited by Eileen Gardner. |
Purchase text |
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34 |
St. Brandon’s voyage |
Visions of heaven and hell before Dante. Edited by Eileen Gardner. |
Purchase text |
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35 |
Charles the Fat’s vision |
Visions of heaven and hell before Dante. Edited by Eileen Gardner. |
Purchase text |
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36 |
St. Patrick’s purgatory |
Visions of heaven and hell before Dante. Edited by Eileen Gardner. |
Purchase text |
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37 |
Tundale’s vision |
Visions of heaven and hell before Dante. Edited by Eileen Gardner. |
Purchase text |
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38 |
The monk of Evesham’s
vision |
Visions of heaven and hell before Dante. Edited by Eileen Gardner. |
Purchase text |
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39 |
Thurkill’s vision |
Visions of heaven and hell before Dante. Edited by Eileen Gardner. |
Purchase text |
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“History of hell” from the
BBC’s In our time with Melvin Bragg http://www.bbc.co.uk/radio4/history/inourtime/inourtime_20061221.shtml |
Podcast |
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IV. Modern Christian conceptions of hell
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William V. Crockett,
Zachary J. Hayes, Clark H. Pinnock and John F. Walvoord, Four views on hell. |
Purchase text |
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40 |
New |
Hell House database |
TBA |
V. Islamic conceptions of hell
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Smith, Jane Idelman and
Yvonne Yazbeck Haddad. The Islamic
understanding of death and resurrection. |
E-reserves |
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Lange, Christian. Justice, punishment, and the medieval
Muslim Imagination. |
E-reserves |
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41 |
Mirâj (Swahili version) |
Jan Knappert, Swahili Islamic poetry, vol. 3. |
E-reserves |
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42 |
Mirâj (Uighur version) |
The miraculous journey of Mahomet. Edited by Marie-Rose Séguy. |
Reserves |
VI. Hindu conceptions of hell
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43 |
The Rig-veda |
Hindu hell: Visions, tours and descriptions of the
infernal otherworld. Edited by
Eileen Gardner. |
Reserves |
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44 |
Atharva-veda |
Hindu hell: Visions, tours and descriptions of the
infernal otherworld. Edited by
Eileen Gardner. |
Reserves |
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45 |
The Mahabharata |
Hindu hell: Visions, tours and descriptions of the
infernal otherworld. Edited by
Eileen Gardner. |
Reserves |
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46 |
The Ramayana |
Hindu hell: Visions, tours and descriptions of the
infernal otherworld. Edited by
Eileen Gardner. |
Reserves |
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47 |
The Markandeya Purana |
Hindu hell: Visions, tours and descriptions of the
infernal otherworld. Edited by
Eileen Gardner. |
Reserves |
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48 |
The Vamana Purana |
Hindu hell: Visions, tours and descriptions of the
infernal otherworld. Edited by
Eileen Gardner. |
Reserves |
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49 |
The Padma Purana |
Hindu hell: Visions, tours and descriptions of the
infernal otherworld. Edited by
Eileen Gardner. |
Reserves |
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50 |
The Agni Purana |
Hindu hell: Visions, tours and descriptions of the
infernal otherworld. Edited by
Eileen Gardner. |
Reserves |
VII. Zoroastrian conceptions of hell
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51 |
A book of scriptures |
Zoroastrian hell: Visions, tours and descriptions of
the infernal otherworld. Edited by
Eileen Gardner. |
Reserves |
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52 |
The book of Ardâ Vîrâf |
Zoroastrian hell: Visions, tours and descriptions of
the infernal otherworld. Edited by
Eileen Gardner. |
Reserves |
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53 |
Religious judgments |
Zoroastrian hell: Visions, tours and descriptions of
the infernal otherworld. Edited by
Eileen Gardner. |
Reserves |
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54 |
Book of the judgments of
the spirit of wisdom |
Zoroastrian hell: Visions, tours and descriptions of
the infernal otherworld. Edited by
Eileen Gardner. |
Reserves |
VIII. Chinese conceptions of hell
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55 |
Taizong’s account |
The journey west. Anthony C. Yu, trans. |
E-reserves |
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56 |
Mulian’s account |
“Transformation text on
Mahamaudgalyayana rescuing his mother from the underworld, with pictures, one
scroll, with preface,” in The |
E-reserves |
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Chinese hell scrolls |
Taizong’s hell |
academic. reed.edu/ hellscrolls |
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58 |
Yang Sheng’s account |
Voyages to hell. Nguyen Khang and Bui H. Huu, trans. |
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Off to hell…
(Chinese hell scroll, 19th or
20th century)
Thinking about hell
Our first reading from How different religions view death and
afterlife will give you some simple questions you might ask after each of
our readings, and if you’re stuck as to how to think about hell, you might
start there. Yet we can develop our own
questions, too, especially as we’re addressing a much more specific issue than
death and afterlife, namely the nature of hell itself. So if you’re wondering about how you might
contribute to conference after reading a given account, you might start
thinking about hell by asking yourself the following ten questions:
1. What emic
paradigm is at work here? That is,
is hell’s purpose retribution? Cosmic
justice/balance? A pit stop on the way
to universal salvation or to perpetual reincarnation? Is it something else? Or is the purpose and structure of this hell
something much more arbitrary without a guiding principle?
2. What etic
function does hell serve within a religion?
That is, is it didactic to enforce an ethical code? Does it address inconsistencies in life, a
“supernatural compensator”?
3. How mechanical
is it? For example, is there any role
for mercy, grace or some form of respite?
If so, is that role contradictory with the mechanics of the system, or
does the presence of grace say something about the grander system?
4. Is there a pattern
in the punishments? For example, is
it measure-for-measure (like miserly Marley’s chain of lockboxes)? Are there general “environmental”
punishments? Are punishments inflicted
by others, or do they “naturally” arise without an inflictor?
5. What is the nature
of self and that self’s connection to others here? For example, are there discernable
connections between the self in hell and the living? Are we to take the self’s torment literally
or metaphorically?
6. Are there rhetorical
techniques here to heighten horror?
To persuade you “This is real”?
To achieve other ends?
7. How much of this hell is site-specific? That is, are
there components of hell that could only arise from that particular religion
tied to a particular time, place and idea system?
8. Our course is an exercise in comparative
religions. What notable commonalities did you discern between this hell and others
you’ve read within this tradition?
Between this hell and others you’ve read beyond this tradition? And
what might account for those commonalities?
(That last sub-question is of course the Leitmotif of our exploration
and something we should always have in the back of our minds.)
9. As a complement to the previous question, what marked differences were there?
10. And what is your
question? What question do YOU think
we should be asking after tackling each hell?
The rest of the syllabus
As already noted, my
intention is to set up the problem and provide you with an initial database
(which I intend to finish well before spring break), after which I am leaving
conference in your hands. That is, the
syllabus before you now only sets out the foundation of this semester, and that
is because the design of the rest of the
semester is in our collective hands.
As a group, we will establish our goals and devise a program to tackle
this question of why so many traditions maintain such a strikingly similar
portrayal of hell. As a group, we will
decide the best research strategy and how we should divide up our tasks. As a group, we will figure out a medium for
communicating our results. Perhaps we
will want to divide into two teams, each focusing on either cross-cultural
fertilization (i.e. the viral spread of hell) or on hell as an inherent part of
religious idea systems (i.e. hell is what religions naturally do), ultimately
ending in an evening debate to let the Religion faculty decide. Perhaps we will instead want to create a
website to tackle this issue, broadcasting our ideas beyond Reed. Perhaps we will think of some other
interesting medium along the way.
Needless to say, I must be able to evaluate individual efforts (perhaps
through individual presentations), and so keep that in mind as we design our
post-Spring Break syllabus, but whatever we come up with, I’m certain it will
be … ah … heavenly.