Tag Archives: Hereafter

Voyages to the Hereafter – The Navigation of St. Brendan (Second Part)

The story that was written by the poet Benedeit (12th Cent.) is the most famous version arrived to us (it was in Norman-French dialect) and tells us the incredible adventures travelers go through during their navigation: celebration of Easter on a huge fish, which at first looks like an island; meeting with angels fallen at the time of the rebellion of Lucifer against God (these had been transformed into birds); attack by a sea snake, defeated by another after having prayed to God; approach to an island with a terrible stench, which is the Hell and where evil souls are being tortured; meeting with Judas, the betrayer of Christ, who enjoys a moment of peace before returning to devils’ torments; finally, arrival at the island “where Adam had been the lord”. Brendan and his companions are allowed to see little of that wonderful place: rivers full of fish, rivers of milk, a golden mountain, gardens full of flowers, an everlasting summer. Back home, Brendan tells the wonders of his voyage and, doing so, makes holy and virtuous those who are listening to him.

Well, we have decided to present you now the main parts of the story that, considering that our work deals with the Afterlife, are the most interesting ones: the discovery of Hell and the visit of Eden.

The island of Hell (chap. 31)

The island of Hell (by Ada Natale)…they came within view of an island, which was very rugged and rocky, covered over with slag, without trees or herbage, but full of smiths’ forges. …When they had passed on further, about a stone’s cast, they heard the noise of bellows’ blowing like thunder, and the beating of sledges on the anvils and iron. Then St. Brendan armed himself all over his body with the sign of the Cross, saying: “O Lord Jesus Christ, deliver us from this malign island”. Soon after one of the inhabitants came forth to do some work… …bearing in his hand a tongs with a burning mass of the slag, of great size and intense heat, which he flung at once after the servants of Christ. But it did them no hurt, for they were protected by the sign of the Cross. It passed them at a furlong’s distance, and where it fell into the sea, it fumed up like heap of burning coals, and a great smoke arose as if from a fiery furnace. When they had passed on about a mile beyond the spot where this burning mass had fallen, all the dwellers on the island crowded down to the shore, bearing, each of them, a large mass of burning slag, which they flung, everyone in turn, after the servants of God. And then they returned to their forges, which they blew up into mighty flames, so that the whole island seemed one globe of fire, and the sea on every side boiled up and foamed, like a caldron set on a fire well supplied with fuel. All the day the brethren, even when they were no longer within view of the island, heard a loud wailing from the inhabitants thereof, and a noisome stench was perceptible at a great distance. Then St. Brendan sought to animate the courage of the brethren, saying: “Soldiers of Christ, be strong in faith unfeigned and in the armour of the Spirit, for we are now on the confines of hell. Watch, therefore, and act manfully”.

On another day there came into view a large and high mountain in the ocean, not far off, towards the north, with misty clouds about it, and a great smoke issuing from its summit, when suddenly the wind drove the boat rapidly towards the island until it almost touched the shore. The cliffs were so high they could scarce see the top, were black as coal, and upright like a wall. Here the monk, who remained of the three who followed St. Brendan from his monastery, leaped from the boat, and made his way to the foot of the cliff, wailing and crying aloud: “Woe is me! father, for I am forcibly torn away from you, and cannot return”. But the brethren, seized with a great fear, quickly drew off from the shore. And, lamenting loudly, cried unto the Lord: “Have mercy on us, O Lord, have mercy on us!” St. Brendan plainly saw how the wretched man was carried off by a multitude of demons, and was already burning amongst them, and he exclaimed: “Woe is yours, unhappy man, who has made you so evil an end of your life”.

Afterwards a favourable breeze caught the boat, and drove them southwards. And as they looked back, they saw the peak of the mountain unclouded, and shooting up flames into the sky, which it drew back again to itself, so that the mountain seemed a burning pyre.

The Earthly Paradise (chap. 36-37)

The Eden (by unknown author)…At the end of forty days, towards evening, a dense cloud overshadowed them, so dark that they could scarce see one another. Then the procurator said to St. Brendan: “Do you know, father, what darkness is this?” And the saint replied that he knew not. “This darkness,” said he, “surrounds the island you have sought for seven years; you will soon see that it is the entrance to it“. And after an hour had elapsed a great light shone around them, and the boat stood by the shore. When they had disembarked, they saw a land, extensive and thickly set with trees, laden with fruits, as in the autumn season. All the time they were traversing that land, during their stay in it, no night was there, but a light always shone, like the light of the sun in the meridian, and for the forty days they viewed the land in various directions, they could not find the limits thereof.

One day, however, they carne to a large river flowing towards the middle of the land, which they could not by any means cross over. St. Brendan then said to the brethren: “We cannot cross over this river, and we must therefore remain ignorant of the size of this country”.

While they were considering this matter, a young man of resplendent features, and very handsome aspect, came to them, and joyfully embracing and addressing each of them by his own name, said: “Peace be with you, brothers, and with all who practise the peace of Christ. Blessed are they who dwell in thy house, O Lord. They shall praise Thee for ever and ever”. He then said to St. Brendan: “This is the land you have sought after for so long a time. But you could not hitherto find it, because Christ our Lord wished, first to display to you His divers mysteries in this immense ocean. Return now to the land of your birth, bearing with you as much of those fruits and of those precious stones, as your boat can carry. For the days of your earthly pilgrimage must draw to a close, when you may rest in peace among your saintly brethren. After many years this land will be made manifest to those who come after you, when days of tribulation may come upon the people of Christ. The great river you see here divides this land into two parts; and just as it appears now, teeming with ripe fruits, so does it ever remain, without any blight or shadow whatever, for light unfailing shines thereon”.

For the complete version of the Navigation of St. Brendan, one can click on: http://markjberry.blogs.com/StBrendan.pdf

E.A. – V.G.

Voyages to the Hereafter – The Navigation of St. Brendan (First Part)

At the end of the 5th Century, Ireland was reached by monasticism, a phenomenon that had developed in the Near East in the 4th Century. Since the beginning, Irish monastic spirit was characterized by an intense asceticism. The most heroic ones started to look for absolute solitude in the contemplation of God. If Eastern monks found loneliness either on top of columns or in the desert, their Irish brothers also had an immense “desert” to use: the sea. Thus, started the Peregrinatio pro Christo, that was the research of solitude in the sea. Some hermits sailed and let their ships be carried by the waves to places which the case or, even better, God’s will had chosen for them. Both large and small islands started to be populated by monastic communities.

Saint Brendan - Map of voyagesSt. Brendan was born around the end of the 5th Century in Clonfert, where he also died, and his ashes were buried in Notre-Dame-d’Aynès (a small Roman chapel rebuilt between the 14th and 15th Centuries at Conques in the Aveyron region), far from the sea. He joined the monastic life and made numerous pilgrimages by the sea, reaching Scotland, maybe Brittany, Orkney and Shetland islands. His name is linked to the foundation of various monasteries. After his death, the memory of his travels was amplified by oral tradition and mingled with legends of Celtic folklore. Between the 6th and 8th Centuries, Ireland experienced a period of great cultural splendor and artists, scholars, monks elaborated a new culture, combining elements of Antiquity and Christianity with the old Celtic world.

The Navigation of St. Brendan (a second available text is Vita Prima Sancti Brendani – First Life of St. Brendan -, whose first version dates back to 11th-12th Centuries, but it recounts another version of the voyage), if we assume that it was written in Ireland, could be dated, as for its first draft, between the 7th and the 8th Centuries. It confirms its compliance with the new faith but, at the same time, highlights some issues in regards to the tradition:

  • Paradise is important for mankind not only at the End of Time, but one needs to already find out its existence on Earth;
  • the sea, conceived by the various cultures in different ways, is “the anteroom of the Afterlife”;
  • it is by going towards the West that one will reach the Promised Land (in the Bible the Eden is instead located in the East).

This legend was written in Latin by an unknown author, probably a cleric, and spread throughout the Middle Ages. It was translated into many languages (Anglo-Norman, French, Old Provencal, Catalan, English, Dutch, various Germanic dialects and, in Italy, Venetian and Tuscan).

This literary work reminds “Imram” (an adventurous sea voyage, made by one or more heroes). This kind of literary work was appreciated by the Irish, who were so well-linked to the sea that they could properly understand all those concepts coming from classical culture, for example Aeneid and Odyssey.

Navigatio Sancti Brendani

Navigation of Saint Brendan (German manuscript)St. Brendan is shown as a monk-blacksmith, a kind of magician who knows the power of water, an animal master, etc. These few elements are enough to give us an idea of the typical hagiographic approach: each image is used to highlight the Creation and convince mankind to convert to God.

Out of the thirty-eight chapters of the Navigation, the first tells what will be Brendan’s final destination, that is the Island of the Blessed, which is described by the abbot Barinto, his host (this is typical of the literary genre of Echtrai, whose protagonists reach islands shrouded in mist, where dead souls settled down).

The next three chapters describe the preparation of the voyage, the choice of companions and the ship construction.

The giant whaleFrom chapter 5 to chapter 35 one can read about the navigation, full of events and strange encounters: Island by high cliffs, Island of the giant sheep, the great whale, the Paradise of Birds, the elders of the community of Saint Albeo, Island of blacksmiths (the Hell), Judas Iscariot, the hermit Paul (episodes where one can find similarities with Imram, the Apocalypse or medieval texts describing voyages to the Holy Land, or even with the Aeneid, the Odyssey or Germanic mythology).

Saint Brendan encounters a siren (German manuscript)Chapters 36 and 37 again describe the Island of the Blessed, while chapter 38 tells of the return home and the serene death of the Saint.

This literary work is considered to be one the sources of inspiration of the Divine Comedy by Dante Alighieri, so as to suggest some scholars that the demonology of Dante could have been also derived, even though not all, from this ancient legend (in fact, it recounts of fallen angels, that the protagonist finds in the guise of snow-white birds, perched on a tree in Paradise; these are spirits fallen but not evil, nor proud, all sins for which, for example, in the Divine Comedy Dante places them as neutral).

E.A. – V.G.

Voyages to the Hereafter – The Purgatory of St. Patrick

The Church has followed the Jewish tradition regarding Purgatory. In fact, since the 2nd Century BC the Jews believed that there was a period of purification after one died. For this reason, in the book of 2 Maccabees 12,43-45 it is written that Judas Maccabaeus sent to Jerusalem 2,000 silver drachmas in order to offer a sacrifice for those who had died in battle. Then, further references to Purgatory are also found in other biblical passages. In the Apocalypse, for example, it is written that nothing unclean will enter the Hereafter (Ap. 21,27), so everyone has to enter free from sins, therefore completely purified first. In the book of 1 Corinthians 3,15 St. Paul says that one can be saved, but only through a sort of fire. Moreover, Jesus clearly says that there are sins that can be forgiven after death (Mt. 12,32). Since the beginning, Christianity believed that there was a period of purification after death, although a more articulated idea of Purgatory formed between the 3rd and 12th Century. This was an evolution of the belief – such a belief was present in both liturgy and funerary epigraphy – that one may purify from some sins after death. The theoretical basis for the existence of Purgatory was provided by Augustine of Hippo and Gregory the Great, who described Hell’s pains. As for the idea of a Purgatory place and its representations, were fundamental the descriptions of visions or travels to the Hereafter, which already had a long tradition in pre-Christian literature (e.g., the descent to the Hades of Odysseus and Aeneas). Initially neglected for the will of the Church of defeating paganism, stories of travel experiences to the Hereafter flourished from the 7th Century, especially in the monastic framework, where popular elements could be filtered by Christianity. Finally, these stories spread all over in the 11th and 12th Centuries. It is worth to mention that the Catholic concept of Purgatory fully realized only later, thanks to Dante Alighieri who, in his literary work “The Divine Comedy” (written between 1302 and 1321), described the triple division in which he imagined the Afterlife was divided: Hell (place of eternal punishment), Purgatory (place of temporary punishment) and Paradise (place of eternal reward).

The Purgatory of St. Patrick.

The first mention of St. Patrick’s Purgatory was made in the Saint Life, written between 1180 and 1183 by Jocelyn of Furness.

According to his account, Jesus appeared to Saint Patrick, who was unable to convert Irish people. Christ showed him a round and dark cavity, maybe a pit or a cave, and assured him that those who, after having been purified from their sins, had spent a day and a night in it would have seen both the punishment awaiting the evil ones and the prize for the righteous ones.

Upon the Saint decision, the cavity was then enclosed by both a wall and a door, and a church was built nearby (by tradition the episode is dated to the year 445). The door key was given to the canons’ prior (he would have then become Saint Dabheog) that established there. It was provided that all penitents, who had faced the try, should have then written down a report on what they had seen.

Jocelyn of Furness located the place of the Purgatory of St. Patrick on a mountain of Connaught, in the western part of Ireland.

The knight Owen (left side) listens to the list of Purgatory torments from Prior (in the middle). From Le voyage du puys sainct Patrix auquel lieu on voit les peines de Purgatoire et aussi les joyes de Paradis by Claude Noury, Lyon 1506.However, the international success of St. Patrick’s Purgatory is due to the work of Henry (ancient codes do not say anything more about his name), a monk of the Cistercian abbey of Saltrey. In the Tractatus de Purgatorio Sancti Patricii (written between 1190 and 1210) Henry of Saltrey tells the story of the Cistercian Gilberto, who was sent to Ireland at the time of King Stephen of England (between 1135 and 1154).

As he did not know the language of that country, the monk chose the knight Owein to guide him. The knight told him that, after a bad life, he repented of his sins and wanted to go through the punishment for all the bad actions he had committed while he was still alive, instead of being punished for them after death. Therefore, he was brought to a mysterious place through a door, which was strictly guarded by monks and to which no one was admitted without the consent of both the bishop of the local diocese and the neighboring church prior. First, both bishop and prior tried to dissuade him to take the try, because if he had been seduced by demons’ temptations, he would have then been sent directly to Hell, with no return. Since his obstinacy, they gave their permission, imposing him a preparatory period of fasting and prayer in the nearby church and advising him to invoke the name of Jesus in case of need during the try.

After having entered the cave, Owein went through various places of punishment. Everywhere he saw souls punished according to a well-established Christian imagery. He also received his punishment: he was assaulted, tempted, threatened and mocked by the demons who were providing those punishments and were leading him during the “visit”, but he was always saved in extremis by the invocation of the Divine name.

Finally, he arrived at an extremely narrow bridge, going over an infernal river of fire, which kept on widening as he was proceeding along the path. Once passed, he reached an amazing countryside, in front of a high wall that surrounded a beautiful city, which was nothing but the Earthly Paradise. Once through the door, a procession of Saints met with Owein and joyfully welcomed him in the divine city, then showing him the wonders of that place of bliss.

After this adventure and having been cleaned from all his sins, the knight returned outside. After 15 days of prayer in the nearby church, he returned to the world, but the experience had impressed him so much that Owein decided to become a crusader and then went to the Holy Land.

Lough Derg, ancient map. Island of St. Patrick’s Purgatory.Henry of Saltrey does not indicate the place where St. Patrick’s Purgatory was. However, in a margin note of a manuscript, dated to the second half of the 13th Century, of the Topographia Hibernica by Gerardo Cambria it is indicated that there is a lake in Ulster, with an island divided into two parts: the first, that is pleasant, with nice gardens and a church; the second, that is horrible and desolate, with many demons. It is highly probable that this lake is Lough Dergh (Lacus Derg), in which there are two islands: the largest of which, Saints’ Island, is home to a church, today dedicated to Saint Patrick; the second, Station Island, is the place of the “Purgatory” door.

The fame of the Purgatory of St. Patrick rapidly spread in Christendom thanks to Matteo Paris who, in the 12th Century, popularized the story of Henry of Saltrey, and also thanks to the poetess Mary of France, who translated the text into French in the Espurgatoire Saint Patriz. The story spread through remakes and versions in the vernacular throughout the whole West. Then, the Purgatory of St. Patrick often appeared in preachers’ sermons, and this contributed to its extraordinary fame.

Further voyages’ stories to the Purgatory.

Lough Derg, today.Further to the story of the knight Owein, it is worth mentioning at least other three reports: those of the knight Ludovico of Sur, the knight William Lisle and Antonio of Giovanni Martini.

The story of the knight Ludwig of Sur, who visited Purgatory on September 17, 1358, reports that, after a preparatory period of prayer and fasting, Ludwig was led by twelve monks to a rather small cave. After having spent there about half an hour, he saw a man dressed in white, who invited him to start the journey. After having descended some stairs, the knight found himself in a large room, where three monks scolded him for his temerity and anticipated him the temptations and pains he would have faced soon. In order to succeed, it would have been enough to make a cross sign and say a Gospel passage. The story continues with the description of Hell’s torments, with the difference, in comparison to Owein story, that temptations were not the work of demons but of graceful young women.

As for the account of the experience of the English knight William Lisle, who had been in Ireland in 1394, it is reported that William had been locked with a companion in the cave of Island Station for a whole night. During the descent, he had been surrounded by hot steam and had fallen asleep in a sleep full of strange dreams. This led him to believe that the “visions” of the place had been nothing but illusions, caused by gases, which would have caused an altered state of consciousness.

In a letter, sent by the Florentine Antonio of Giovanni Martini to a fellow citizen, is described the experience of Antonio’s descent to the Purgatory, which took place in November 1411. The preparation process for the try is accurately described: a three-day fasting (just bread and water), wearing a long white robe (like a shroud), monks’ recitation of the prayers for the dead over the pilgrim laying down on his back, a procession around the chapel next to the entrance of the cave, the “burial” into a narrow cave (similar to a tomb rather than a cave). It would appear that this complex ritual was part of a well-established technique to alter the state of pilgrim’s conscience, which, in fact, refers that he felt very weak and saw things that he could not write or say, except in confession. Antonio of Giovanni Martini was extracted from the cave while he was unconscious, after only five hours.

E.A. – V.G.

The concept of the Afterlife beyond the oceans of time: “the Etruscan civilization”

What was the concept of the Afterlife in the Etruscan culture?

This is the question we will try to answer through this presentation, and we hope that, further to catch your attention, we will manage to provide you with a relatively complete framework, which may be able, at the same time, to increase your desire to deepen this topic further.

Before starting, however, we would like to clarify the reasons for this article, which could inaugurate a new line for discussions on our website. We could provide you with an articulated explanation and various motivational elements, but we prefer to be direct and simple. A recurring topic (indeed a dominant subject), that is basically shared by all the ancient peoples (it’s worth to mention, for instance, ancient Sumerians, Assyrians, Babylonians, Egyptians, Greeks, Romans and, of course, Etruscans), is the great importance of religion and the spiritual side of life, in particular the evident interest for the Afterlife. Today, as well as during the past, this topic is fundamental in our existence, whatever some people may say. Therefore, it will be very interesting to proceed together along ancient civilizations’ paths, so that we can then return to our current world, perhaps with a new awareness by having gone through the sources of our civilization.

Now we can start our journey in the past!

Etruscan necropolis of Tarquinia (Italy)First of all, we would like to point out that the practice of excavating underground complex monumental necropolises was started by the Etruscans. In fact, before them in Italy the dead were burnt and their ashes were buried, usually in a small hole in the ground.

The lower world was considered by ancient peoples as the womb of both Mother Earth and the Hereafter. Souls of the dead were believed to reach that world and arrive at the presence of deities. The Underworld gods were a divine couple: Hades and Persephone, that were named, in the Etruscan language, Aita and Phersipnai. The yearly return of Persephone on earth, among the living, corresponded to the beginning of Spring and, on that occasion, “Little Mysteries” festivities were celebrated. “Great Mysteries” festivities, instead, were celebrated in September and recalled when the goddess disappeared, going back to the underworld.

The entire symbolic and mythical cycle of the Mysteries referred to the great mystery of death and rebirth. The main Mystery topic concerned the soul that, through a particular ritual of death and rebirth, could aspire to immortality, providing a higher meaning to the human condition, which, in this way, could be equivalent to the divine life of gods and heroes. This concept of the soul and its possible “awakening” was the core of this great sacred mystery. This concept was used later, for example, by Pythagoras, but we can also find it in the heart of Christianity. In the inscription of Samothrace it is also mentioned that the priest of Cybele used to break a consecrated bread and offer a sacred drink to the person to be initiated, and this also has common aspects with Christianity.

According to an ancient Mediterranean belief, human beings would not have a single “Self” but different ones. The human being would be the sum of three main identities, or “bodies”: the physical body, the shadow and the demon (or double).

At the time of death these parts would separate from each other: the physical body would decay and would be absorbed by the ground, while the “shadow” would be released and destined to an ephemeral existence in the Underworld or, possibly, to be born again (after drinking from the “spring of oblivion”). The third element instead, the demon, according to the ancient Romans was made up of two parts, Lares and Manes. There were two Manes for each person: one was good and the other was evil. Lares instead were a collective entities of divine nature.

The soul, at the moment of death, would return to its Lares, that is to its original strain whose location was inside the Mother Earth. Human beings would have, however, the possibility of a different fate. Those who had recognized their own demons, Lares or Manes, and had gone beyond their limits, could have an immortal soul and enjoy the same life of gods, heroes and initiates to Mysteries. For the others it was inevitable to enter the never-ending cycle of life-death-rebirth as shadows, unaware of reincarnations they had gone through.

It’s likely that the Etruscan word Larth may be the source of the Latin word Lares. The Etruscan Larth was the sacred-king, the first authority which the twelve Lucumoni obeyed to and who had a supreme power. Etruscans and Romans started to worship their ancestors (Lares), whose souls were living underground in front of the earth’s gods. The result of all this was the construction of large and monumental cities for the dead (necropolises). They were built according to a magical concept: heaven and earth forces were joined in a magical connection, allowing the soul of the deceased to adequately perform his/her long journey into the Afterlife. Necropolises were assiduously visited. In fact, banquets with music, dances, rituals and offerings (e.g., milk, honey, wine were poured on the ground, on memorial stones or on altars) were performed for the dead and for the gods.

'The shadow of the evening' - III Cent. BC, Volterra (Italy), Etruscan museum «Guarnacci»Ancients believed that the experience of death could face a fundamental problem of “detachment”: the person’s earthly part, that is his/her “shadow”, could obstacle the soul during its difficult separation from the physical body. Therefore, funerary objects, as well as the amazing frescoes in tombs, had the purpose of attracting the shadow and making it release the spiritual soul. An interesting representation of a shadow is the well-known Etruscan bronzes called “shadows of the evening”: slender and elongated figures with adolescent, evanescent and serious features.

Among the Etruscan gods, it is worth mentioning the young goddess Vanth (comparable to the Greek goddess Moira). She had great wings and a torch to illuminate darkness as she accompanied the souls during their difficult passage into the Hereafter, and symbolized destiny, the implacable fate. We don’t know much about her, just that she had the “role of escorting souls” (as for the Romans, this task was given to Mercury, Hermes “Psychopomp” for the Greeks).

There were monstrous characters, who were often depicted in Etruscan tombs, with the function of monitoring and protecting tombs:

  • the demon Charun (the greek Charon) was a half-beast humanoid, holding a hammer;
  • the horrible Tuchulcha, whose face resembled a vulture, had donkey ears and used snakes as offensive weapons.

Precious depictions of the Etruscan Hereafter reached us thanks to the tombs of Tarquinia (Italy). Among others, we want to mention in particular two tombs which, in our opinion, can better provide us with information useful to our subject.

Tomb of Charons

“The Door” (“Tomb of Charons”, Etruscan Necropolis of Tarquinia, Italy. It was used a Nikon D-70 with a Nikon 50-70mm zoom lens, 2011) This tomb was discovered in 1960 and is an excellent example of a Hellenistic hypogeum with “two floors and a vestibule”: an upper floor (vestibule), used for religious ceremonies, and two burial chambers (located at a lower level) and accessible through stairs starting from the main hall. On the vestibule’s back and right walls two false doors have been painted (a symbolic entrance to the Afterlife).
Both doors have, on each side, two winged Charons, who are the Etruscan demons of death, custodians of Hades, dressed up with short skirts and holding different tools: hammers, axes and snakes. Next to each figure, a painted inscription indicates the name of the Charon demon, together with a different nickname which distinguished its particular function (unfortunately we do not know it).

Tomb 5636

“Before the Threshold” (“Tomb 5636”, Etruscan Necropolis of Tarquinia, Italy. It was used a Nikon D-70 with a Nikon 50-70mm zoom lens, 2011) This tomb dates back to the second half of III (3rd) Century BC and has significant differences in comparison with those dating to the previous period. It has a flat ceiling (instead of a sloping one), and only the right wall and the central pillar have been painted. On the central pillar a winged Charon is shown. On the side wall there is a scene of particular interest: a dead person is ready to cross the door of the Afterlife, accompanied by the goddess Vanth who, while laying her right hand on the deceased left shoulder, holds a torch in her left hand. The door is guarded by Charon who is sitting, and in the middle of the scene there are two men and a child (perhaps relatives of the deceased, who had died previously), represented in the act of welcoming the deceased and showing him the way to the Afterlife.

Some considerations

Besides the two similarities between the Etruscan world and Christian faith, already mentioned above (“awakening” of the soul; breaking of the bread and drinking from the holy cup), it is interesting to highlight another aspect that provides further resemblances.

The Afterlife is completely separated from our world and Etruscan demons, who are guarding its entrance, are just a confirmation of that. Even for our belief, the two worlds are distinct and separate, although they can get, under certain circumstances, partially and temporarily connected. We refer not only to Near-Death Experiences, during which the world of the Afterlife or, more often, of the Near-Afterlife is reached for a short time by those who have been considered dead and, later on, awake. In fact, we also refer to many people who, at the point of death, witness the visit of their dead beloved ones. Well, in both of these cases the threshold between the two worlds can become a privileged place for the encounter with those who have already died. In some cases, our loved ones arrive to accompany us during the transition, and in other circumstances they stop us and push us back. We can find all this in a painting from tomb 5636, in Tarquinia (Italy), that we have already mentioned above. In fact, we can see there just this double typology of experience, where the encounter with our ancestors takes place near the door to the Hereafter, guarded by the demon Charon. The soul of the deceased is accompanied by the goddess Vanth, who holds a torch, but it is certainly the meeting with his loved ones to “enlighten” the moment of his passage.

E.A. – V.G.