Death (personification)

Source: Wikipedia, the free encyclopedia.
(Redirected from
Grim reaper
)
Cathedral of Trier in Trier, Germany

Death is frequently imagined as a

Slavic mythology, or Santa Muerte in Mexico). Death is also portrayed as one of the Four Horsemen of the Apocalypse. Most claims of its appearance occur in states of near-death.[1]

By region

Americas

Latin America

As is the case in many Romance languages (including French, Portuguese, Italian, and Romanian), the Spanish word for death, muerte, is a feminine noun. As such, it is common in Spanish-speaking cultures to personify death as a female figure. A common term for the personification of death across Latin America is "la Parca" ("The Robe"), a figure similar to the Anglophone Grim Reaper, though usually depicted as female and without a scythe.

Mictlantecutli in the Codex Borgia
Mictlantecutli in the Codex Borgia

In

earspools were made from human bones.[3] He was not the only Aztec god to be depicted in this fashion, as numerous other deities had skulls for heads or else wore clothing or decorations that incorporated bones and skulls. In the Aztec world, skeletal imagery was a symbol of fertility, health and abundance, alluding to the close symbolic links between life and death.[4]
There was also the goddess of suicide, Ixtab. She was a minor goddess in the scale of Maya mythology. She was also known as The Hangwoman as she came to help along those who had killed themselves.

La Calavera Catrina, one of José Guadalupe Posada's Catrina engravings (1910–1913)

Our Lady of the Holy Death (Santa Muerte) is a female deity or folk saint of Mexican folk religion, whose popularity has been growing in Mexico and the United States in recent years. Since the pre-Columbian era, Mexican culture has maintained a certain reverence towards death, as seen in the widespread commemoration of the Day of the Dead. La Calavera Catrina, a character symbolizing death, is also an icon of the Mexican Day of the Dead.

Catholic faith
. The rituals connected and powers ascribed to San La Muerte are very similar to those of Santa Muerte; the resemblance between their names, however, is coincidental.

In Guatemala, San Pascualito is a skeletal folk saint venerated as "King of the Graveyard." He is depicted as a skeletal figure with a scythe, sometimes wearing a cape and crown. He is associated with death and the curing of diseases.

In the African-Brazilian religion

Omolu personifies sickness and death as well as healing. The image of the death is also associated with Exu
, lord of the crossroads, who rules cemeteries and the hour of midnight.

In Haitian Vodou, the Gede are a family of spirits that embody death and fertility. The most well-known of these spirits is Baron Samedi.

Asia

East Asia

Skeleton Fantasy Show by Li Song (1190-1264)
Ten Kings of Hell
.

ancestor worship. From China, Yama spread to Japan as the Great King Enma (閻魔, Enma-Dai-Ō), ruler of Jigoku (地獄); Korea as the Great King Yeomra (염라대왕), ruler of Jiok (지옥); and Vietnam
as Diêm La Vương, ruler of Địa Ngục or Âm Phủ.

Separately, in Korean mythology, death's principal figure is the "Netherworld Emissary" Jeoseungsaja (저승사자, shortened to Saja (사자)). He is depicted as a stern and ruthless bureaucrat in Yeomna's service. A psychopomp, he escorts all – good or evil – from the land of the living to the netherworld when the time comes.[5] One of the representative names is Ganglim (강림), the Saja who guides the soul to the entrance of the underworld. According to legend, he always carries Jeokpaeji (적패지), the list with the names of the dead written on a red cloth. When he calls the name of Jeokpaeji three times, the soul leaves the body and follows him inevitably.

The

Izanami was burnt to death giving birth to the fire god Hinokagutsuchi. She then entered a realm of perpetual night called Yomi-no-Kuni. Her husband Izanagi pursued her there but discovered his wife was no longer as beautiful as before. After an argument, she promised she would take a thousand lives every day, becoming a goddess of death, as well as giving birth to the gods, Raijin and Fūjin, while dead. There are also death gods called shinigami
(死神), which are closer to the Western tradition of the Grim Reaper; while common in modern Japanese arts and fiction, they were essentially absent in traditional mythology.

India

Yama
, the Hindu lord of death, presiding over his court in hell

The

Dharmic religions
.

In

buffalo and carries a rope lasso to lead the soul back to his home, called Naraka, pathalloka, or Yamaloka. There are many forms of reapers, although some say there is only one who disguises himself as a small child. His agents, the Yamadutas, carry souls back to Yamalok. There, all the accounts of a person's good and bad deeds are stored and maintained by Chitragupta. The balance of these deeds allows Yama to decide where the soul should reside in its next life, following the theory of reincarnation. Yama is also mentioned in the Mahabharata as a great philosopher and devotee of the Supreme Brahman
.

Western Asia

The

Phoenicians also worshipped death under the name Mot and a version of Mot later became Maweth, the devil or angel of death in Judaism.[6][7]

Europe

Baltic

A European depiction of Death as a skeleton wielding a scythe
"Death" (Nāve; 1897) by Janis Rozentāls

Giltinė, deriving from the word gelti ("to sting"). Giltinė was viewed as an old, ugly woman with a long blue nose and a deadly venomous tongue. The legend tells that Giltinė was young, pretty, and communicative until she was trapped in a coffin for seven years. Her sister was the goddess of life and destiny, Laima
, symbolizing the relationship between beginning and end.

Like the Scandinavians, Lithuanians and Latvians later began using Grim Reaper imagery for death.

Celtic

Bunworth Banshee
, "Fairy Legends and Traditions of the South of Ireland", by Thomas Crofton Croker, 1825

In Breton folklore, a spectral figure called the Ankou (or Angau in Welsh) portends death. Usually, the Ankou is the spirit of the last person that died within the community and appears as a tall, haggard figure with a wide hat and long white hair or a skeleton with a revolving head. The Ankou drives a deathly wagon or cart with a creaking axle. The cart or wagon is piled high with corpses and a stop at a cabin means instant death for those inside.[8]

Irish mythology features a similar creature known as a dullahan, whose head would be tucked under their arm (dullahans were not one, but an entire species). The head was said to have large eyes and a smile that could reach the head's ears. The dullahan would ride a black horse or a carriage pulled by black horses, and stop at the house of someone about to die, and call their name, and immediately the person would die. The dullahan did not like being watched, and it was believed that if a dullahan knew someone was watching them, they would lash that person's eyes with their whip, which was made from a spine; or they would toss a basin of blood on the person, which was a sign that the person was next to die.

Gaelic lore also involves a female spirit known as Banshee (Modern Irish Gaelic: bean sí pron. banshee, literally fairy woman), who heralds the death of a person by shrieking or keening. The banshee is often described as wearing red or green, usually with long, disheveled hair. She can appear in a variety of forms, typically that of an ugly, frightful hag, but in some stories she chooses to appear young and beautiful. Some tales recount that the creature was actually a ghost, often of a specific murdered woman or a mother who died in childbirth. When several banshees appeared at once, it was said to indicate the death of someone great or holy. In Ireland and parts of Scotland, a traditional part of mourning is the keening woman (bean chaointe), who wails a lament – in Irish: Caoineadh, caoin meaning "to weep, to wail."

In Scottish folklore there was a belief that a black, dark green or white dog known as a

Cù Sìth took dying souls to the afterlife. Comparable figures exist in Irish and Welsh
stories.

In Welsh Folklore,

in a similar position.

Hellenic

In England, the personified "Death" featured in medieval morality plays, later regularly appearing in traditional folk songs.[20] The following is a verse of "Death and the Lady" (Roud 1031) as sung by Henry Burstow in the nineteenth century:

Fair lady, throw those costly robes aside,
No longer may you glory in your pride.
Take leave of all sour carnal vain delight
I'm come to summon you away this night.[20]

In the late 1800s, the character of Death became known as the Grim Reaper in English literature. The earliest appearance of the name "Grim Reaper" in English is in the 1847 book The Circle of Human Life:[21][22][23]

All know full well that life cannot last above seventy, or at the most eighty years. If we reach that term without meeting the grim reaper with his scythe, there or there about, meet him we surely shall.

In Abrahamic religions

The "Angel of the Lord" smites 185,000 men in the Assyrian camp (II Kings 19:35). When the Angel of Death passes through to smite the Egyptian first-born, God prevents "the destroyer" (shâchath) from entering houses with blood on the lintel and side posts (Exodus 12:23). The "destroying angel" (mal'ak ha-mashḥit) rages among the people in Jerusalem (II Sam. 24:16). In I Chronicles 21:15 the "angel of the Lord" is seen by King David standing "between the earth and the heaven, having a drawn sword in his hand stretched out over Jerusalem." The biblical Book of Job (33:22) uses the general term "destroyers" (memitim), which tradition has identified with "destroying angels" (mal'ake Khabbalah), and Prov. 16:14 uses the term the "angels of death" (mal'ake ha-mavet). The angel Azra'il is sometimes referred as the Angel of Death as well.[24]

Jewish tradition also refers to Death as the Angel of Dark and Light, a name which stems from Talmudic lore. There is also a reference to "

Talmudic lore, he is characterized as archangel Michael.[25]

In Judaism

La mort du fossoyeur (Death of the gravedigger) by Carlos Schwabe

In Hebrew scriptures, Death (Maweth/Mavet(h)) is sometimes personified as a devil or angel of death (e.g., Habakkuk 2:5; Job 18:13).[6] In both the Book of Hosea and the Book of Jeremiah, Maweth/Mot is mentioned as a deity to whom God can turn over Judah as punishment for worshiping other gods.[26] The memitim are a type of angel from biblical lore associated with the mediation over the lives of the dying. The name is derived from the Hebrew word mĕmītǐm (מְמִיתִים – "executioners", "slayers", "destroyers") and refers to angels that brought about the destruction of those whom the guardian angels no longer protected.[27] While there may be some debate among religious scholars regarding the exact nature of the memitim, it is generally accepted that, as described in the Book of Job 33:22, they are killers of some sort.[28]

Form and functions

According to the Midrash, the Angel of Death was created by God on the first day.[29] His dwelling is in heaven, whence he reaches earth in eight flights, whereas Pestilence reaches it in one.[30] He has twelve wings.[31] "Over all people have I surrendered thee the power," said God to the Angel of Death, "only not over this one [i.e. Moses] which has received freedom from death through the Law."[32] It is said of the Angel of Death that he is full of eyes. In the hour of death, he stands at the head of the departing one with a drawn sword, to which clings a drop of gall. As soon as the dying man sees Death, he is seized with a convulsion and opens his mouth, whereupon Death throws the drop into it. This drop causes his death; he turns putrid, and his face becomes yellow.[33] The expression "the taste of death" originated in the idea that death was caused by a drop of gall.[34]

The soul escapes through the mouth, or, as is stated in another place, through the throat; therefore, the Angel of Death stands at the head of the patient (

Jewish
methods of execution, three are named in connection with the Angel of Death: Burning (by pouring hot lead down the victim's throat), slaughtering (by beheading), and throttling. The Angel of Death administers the particular punishment that God has ordained for the commission of sin.

A peculiar

mantle ("idra" – according to Levy, "Neuhebr. Wörterb." i. 32, a sword) belongs to the equipment of the Angel of Death (Eccl. R. iv. 7). The Angel of Death takes on the particular form which will best serve his purpose; e.g., he appears to a scholar in the form of a beggar imploring pity (the beggar should receive Tzedakah)(M. Ḳ. 28a). "When pestilence rages in the town, walk not in the middle of the street, because the Angel of Death [i.e., pestilence] strides there; if peace reigns in the town, walk not on the edges of the road. When pestilence rages in the town, go not alone to the synagogue, because there the Angel of Death stores his tools. If the dogs howl, the Angel of Death has entered the city; if they make sport, the prophet Elijah has come" (B. Ḳ. 60b). The "destroyer" (saṭan ha-mashḥit) in the daily prayer is the Angel of Death (Ber. 16b). Midr. Ma'ase Torah (compare Jellinek, "B. H." ii. 98) says: "There are six Angels of Death: Gabriel
over kings; Ḳapẓiel over youths; Mashbir over animals; Mashḥit over children; Af and Ḥemah over man and beast."

Samael is considered in Talmudic texts to be a member of the heavenly host with often grim and destructive duties. One of Samael's greatest roles in Jewish lore is that of the main angel of death and the head of satans.[35]

Scholars and the Angel of Death

The Angel of Death, sculpture of a funeral gondola, Venice. Photo by Paolo Monti, 1951.

Talmud teachers of the 4th century associate quite familiarly with him. When he appeared to one on the street, the teacher reproached him with rushing upon him as upon a beast, whereupon the angel called upon him at his house. To another, he granted a respite of thirty days, that he might put his knowledge in order before entering the next world. To a third, he had no access, because he could not interrupt the study of the Talmud. To a fourth, he showed a rod of fire, whereby he is recognized as the Angel of Death (M. K. 28a). He often entered the house of Bibi and conversed with him (Ḥag. 4b). Often, he resorts to strategy in order to interrupt and seize his victim (B. M. 86a; Mak. 10a).

The death of Joshua ben Levi in particular is surrounded with a web of fable. When the time came for him to die and the Angel of Death appeared to him, he demanded to be shown his place in paradise. When the angel had consented to this, he demanded the angel's knife, that the angel might not frighten him by the way. This request also was granted to him, and Joshua sprang with the knife over the wall of paradise; the angel, who is not allowed to enter paradise, caught hold of the end of his garment. Joshua swore that he would not come out, and God declared that he should not leave paradise unless he had ever absolved himself of an oath; he had never absolved himself of an oath so he was allowed to remain. The Angel of Death then demanded back his knife, but Joshua refused. At this point, a heavenly voice (bat ḳol) rang out: "Give him back the knife, because the children of men have need of it will bring death." Hesitant, Joshua Ben Levi gives back the knife in exchange for the Angel of Death's name. To never forget the name, he carved Troke into his arm, the Angel of Death's chosen name. When the knife was returned to the Angel, Joshua's carving of the name faded, and he forgot. (Ket. 77b; Jellinek, l.c. ii. 48–51; Bacher, l.c. i. 192 et seq.).

Rabbinic views

The

Genesis Rabbah
lxviii.).

By acts of benevolence, the anger of the Angel of Death is overcome; when one fails to perform such acts the Angel of Death will make his appearance (Derek Ereẓ Zuṭa, viii.). The Angel of Death receives his orders from God (Ber. 62b). As soon as he has received permission to destroy, however, he makes no distinction between good and bad (B. Ḳ. 60a). In the city of Luz, the Angel of Death has no power, and, when the aged inhabitants are ready to die, they go outside the city (Soṭah 46b; compare Sanh. 97a). A legend to the same effect existed in Ireland in the Middle Ages (

Jew. Quart. Rev.
vi. 336).

In Christianity

Gustave Doré Death on the Pale Horse (1865) – The fourth Horseman of the Apocalypse

Death is one of the Four Horsemen of the Apocalypse portrayed in the Book of Revelation, in Revelation 6:7–8.[36]

And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.

— Revelation 6:8, King James Version

He is also known as the

Pale Horseman whose name is Thanatos, the same as that of the ancient Greek personification of death, and the only one of the horsemen to be named.[citation needed
]

Paul addresses a personified death in 1 Corinthians 15:55.

"O Death, where is your sting? O Hades, where is your victory?"

— 1 Corinthians 15:55, New King James Version

In some versions, both arms of this verse are addressed to death.[37]

The

Christian scriptures contain the first known depiction of Abaddon
as an individual entity instead of a place.

A king, the angel of the bottomless pit; whose name in Hebrew is Abaddon, and in Greek Apollyon; in Latin Exterminans.

In Hebrews 2:14 the devil "holds the power of death."[38]

Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong slavery.

— Hebrews 2:14–15, English Standard Version

Conversely, the early Christian writer Origen believed the destroying angel of Exodus 12:23 to be Satan.[39] The Grim Reaper, is stated to be destroyed by the Lake of Fire that burns with sulfur.

Death and Hell were thrown into the Lake of Fire. This is the second death.

— Revelation 20:14, King James Version

The last enemy to be destroyed is death.

— 1 Corinthians 15:26, New International Version

In Islam

In Islam, Archangel Azrael is the Malak al-Maut (angel of death). He and his many subordinates pull the souls out of the bodies and guide them through the journey of the afterlife. Their appearance depends on the person's deeds and actions, with those who did good seeing a beautiful being, and those who did wrong seeing a horrific monster.

Islamic tradition discusses elaborately as to what exactly happens before, during, and after the death. The angel of death appears to the dying to take out their souls. The sinners' souls are extracted in a most painful way while the righteous are treated easily.[40] After the burial, two angels – Munkar and Nakir – come to question the dead to test their faith. The righteous believers answer correctly and live in peace and comfort while the sinners and disbelievers fail and punishments ensue.[40][41] The period or stage between death and resurrection is called barzakh (the interregnum).[40]

Death is a significant event in Islamic life and theology. It is seen not as the termination of life, but rather the continuation of life in another form. In Islamic belief, God has made this worldly life a test and a preparation ground for the afterlife; and with death, this worldly life comes to an end.[42] Thus, every person has only one chance to prepare themselves for the life to come where God will resurrect and judge every individual and will entitle them to rewards or punishment, based on their good or bad deeds.[42][43] Death is seen as the gateway to and beginning of the afterlife. In Islamic belief, death is predetermined by God, and the exact time of a person's death is known only to Allah.

In other media

Music

  • The 1960
    Blind Gary Davis, portrays death as an inevitable and periodic visitor.[44] According to the musicologist David Malvinni, it "presents a terrifying personification of the instant, sudden possibility [of] death at any moment that could have come from the medieval era's confrontation with the plague".[45]
  • The 1976 Blue Öyster Cult song "(Don't Fear) The Reaper", recorded for their album Agents of Fortune, alludes to the Grim Reaper in the title and lyrics. The song encourages the audience not to fear death, but rather to think of it as something that immortalizes love.[46]
  • The 1984 thrash metal song "Creeping Death", recorded by Metallica, references the angel of death, among other religious symbols. Written from the perspective of the Angel of Death, "Creeping Death" describes the tenth plague of Egypt. It is often thought of as one of the band's most popular songs and is currently the second-most-played song live by them. It is described by the writer Tom King as "a tale of righteous Biblical rage and devastation straight out of the Book of Revelations".[47]
  • The 2021 song "Mot" by the
    ancient mythology, and the concept of death. [48]

Literature

Comics

Film

Television

  • In 1987, the Australian government produced a controversial commercial featuring the Grim Reaper in order to raise public awareness about the danger of HIV/AIDS.[59]
  • The Grim Reaper is one of the main characters of the 2000s Cartoon Network series The Grim Adventures of Billy & Mandy, where he is usually referred to as Grim and is voiced by Greg Eagles with a pronounced Jamaican accent.
  • In the Cartoon Network series Regular Show, Death (voiced by Julian Holloway) is a recurring character who appears in several episodes as either an antagonist or a supporting character.
  • The Grim Reaper ("Death") appears in some early episodes of Family Guy as a character voiced by Norm Macdonald in the first appearance and by Adam Carolla in later appearances.
  • The Showtime television series Dead Like Me features a small team of characters taking the role of the "grim reaper", removing the souls of people just prior to their imminent death. Unlike most depictions of Death, the show depicted "grim reaper" as a job title, held by multiple people at once.
  • In the British children's sketch television show Horrible Histories, Death (portrayed by Simon Farnaby) is a recurring character who appears in the segment "Stupid Deaths" and later in its sixth series "Chatty Deaths".
  • In Supernatural, Death was played by Julian Richings and appeared in five episodes. His first appearance was in season 5 episode 21 "Two Minutes to Midnight" (2010) and last appeared in season 10 episode 23 "Brother's Keeper" (2015). Death appears as one of the four horsemen and the leader of the Grim Reapers. The brothers Sam (Jared Padalecki) and Dean (Jensen Ackles) try to defeat the four horsemen when their seal was broken and they started to ravage the world to prevent the apocalypse. Although they managed to stop the other three, they were powerless in front of Death and made a bargain with him instead. It is shown that Death's main role is to kill those whose time is up and afterwards a grim reaper will lead them to their afterlife. Dean learned it the hard way the consequences of not killing people when their time is up when Death challenged him to do his job for 24h in exchange of retrieving Sam's soul stuck in Lucifer's seal in Hell. Death is depicted as one of the most powerful entities in the show, along with The Endless and God.
  • In American Horror Story: Asylum, Death is depicted by Frances Conroy. She is depicted as an old woman in funeral clothes who kisses people when their time comes and sprouts wings. She frequently visits the characters, but particularly torments Sister Jude throughout her time at the asylum.
  • In the Disney Channel series Pretty Freekin Scary, the Grim Reaper was a recurring character portrayed by Siobhan Murphy. She accidentally sent Frankie Ripp to The Underworld, but meant to send an old man named Theodore Snickering there. The Grim Reaper allowed Frankie to come back to life, as long as she did tasks for her. She is often nicknamed "G.R." by Frankie. Her mission was to fix her first mishap of accidentally letting Theodore cheat death and escape The Underworld. All the tasks she was assigning Frankie were meant to help her get Theodore back into The Underworld.

Theatre

  • The personification of Death or the Grim Reaper is the leading male role in the 1992 Viennese musical Elisabeth, depicting the titular Empress of Austria-Hungary's fictionalised life and her entanglements and obsession with Death.[60] Portrayals of Death varies between productions from androgynous to masculine, dressed at various times in all black or all white.[61]

Video games

  • The personification of Death appears many times in many different games, especially Castlevania and The Sims. Nearly all iterations of a "Death" or "Grim Reaper" character feature most of the same characteristics seen in other media and pop culture: a skeleton wearing a cloak and wielding a scythe. Darksiders II has Death as the player character.
  • In League of Legends, death is personified in the form of Kindred, a duo of lamb and wolf.
  • In Death's Door, the player plays as a "reaper", a crow who is tasked with collecting souls for the Reaping Commission, an office-like bureaucratic afterlife. Additionally, Death itself appears as a character in the game, having been imprisoned behind the titular Death's Door.[62]

Gallery

See also

Notes

  1. ^ Online Nursing Continuing Education - RnCeus.com. Apparitions of the Grim Reaper. Retrieved on 11 Oct. 2023
  2. ^ a b Miller & Taube 1993, 2003, p.113.
  3. ^ Fernández 1992, 1996, p.142.
  4. ^ Smith 1996, 2003, p.206.
  5. ^ "The Korean National Encyclopedia of Ethnic Practices (Page in Korean)". 210.204.213.131. Archived from the original on 10 June 2015. Retrieved 16 November 2013.
  6. ^
    JSTOR 27924890
    .
  7. ^ See, e.g., Hab. 2:5 & Job 18:13.
  8. ^ Anatole Le Braz : Légende de la Mort
  9. ^ "Hel (Norse deity) – Encyclopædia Britannica". Global.britannica.com. Archived from the original on 17 February 2021. Retrieved 8 December 2013.
  10. ^ "død – folketro – Store norske leksikon". Snl.no. Archived from the original on 12 December 2013. Retrieved 8 December 2013.
  11. ^ "History of the Astronomical Clock". prague.eu.
  12. ^ "Brief history of the Prague Astronomical Clock". orloj.eu.
  13. ^ "Het Vlaams woordenboek » Pietje de Dood". www.vlaamswoordenboek.be. Retrieved 21 January 2019.
  14. ^ a b Niermeyer, Antonie (1840). Verhandeling over het booze wezen in het bijgeloof onzer natie: eene bijdrage tot de kennis onzer voorvaderlijke mythologie [Treatise on the evil being in the superstition of our nation: a contribution to the knowledge of our ancestral mythology] (in Dutch). Rotterdam: A. Wijnands. pp. 32–33. Retrieved 23 May 2016 – via Ghent University.
  15. ^ Lemma: Hein, INL
  16. ^ "'Pietje de Dood' jaagt mensen de stuipen op het lijf in de VS". Retrieved 26 January 2018.
  17. ^ "Nederlandse Volksverhalenbank – Duivel". www.verhalenbank.nl. January 1872. Retrieved 26 January 2018.
  18. .
  19. .
  20. ^ .
  21. ^ The Circle of Human Life is a translation by Robert Menzies of part of an earlier German book by August Tholuck, Stunden Christlicher Andacht, published in 1841.
  22. ^ "grim reaper". Merriam-Webster. Retrieved 1 September 2020.
  23. ^ Menzies, Robert (1847). The Circle of Human Life. Edinburgh: Myles Macphail. p. 11.
  24. ]
  25. .
  26. ^ Olyan, S.M., A Thousand Thousands Served Him: Exegesis and the Naming of Angels in Ancient Judaism, p. 21.[ISBN missing]
  27. ^ Gordon, M.B., Medicine among the Ancient Hebrews, p. 472.
  28. ^ Midrash Tanhuma on Genesis 39:1
  29. Berakhot
    4b
  30. Pirke De-Rabbi Eliezer
    13
  31. ^ Midrash Tanhuma on Exodus 31:18
  32. ^ Talmud Avodah Zarah 20b; on putrefaction see also Pesikta de-Rav Kahana 54b; for the eyes compare Ezekiel 1:18 and Revelation 4:6
  33. Jewish Quarterly Review
    vi. 327
  34. ^ Jewish Virtual Library – Samael
  35. ^ "Bible Gateway passage: Revelation 6:7–8 – New American Standard Bible". Bible Gateway. Retrieved 26 January 2018.
  36. ^ 1 Corinthians 15:55 in the American Standard Version and the New Revised Standard Version
  37. ^ Hebrews 2:14 in the New International Version
  38. ^ .
  39. .
  40. ^ .
  41. .
  42. ISBN 978-0429582219. Retrieved 15 February 2021 – via Google Books
    .
  43. .
  44. ^ Lien, James (6 November 1995). "Buck Dharma interview". College Music Journal. New York City: CMJ.
  45. .
  46. ^ Lyrics on Genius
  47. .
  48. .
  49. .
  50. .
  51. .
  52. OCLC 51701873.{{cite book}}: CS1 maint: location missing publisher (link
    )
  53. .
  54. OCLC 66019252.{{cite book}}: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link
    )
  55. ^ "Bill & Ted's Bogus Journey". The Washington Post. 26 July 1991.
  56. ^ "The Grim Reaper from AIDS ads". ABC. 23 October 2007. Retrieved 9 November 2008.
  57. ^ "Death of an Empress". BusinessWorld. 9 November 2019. Retrieved 29 May 2021.
  58. ^ "Elisabeth – A Musical Goes Around the World". 3 September 2017. Retrieved 29 May 2021.
  59. ISSN 0190-8286
    . Retrieved 4 December 2023.

Bibliography

External links