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Hardly a novel and scarcely any biography, secular or hagiographic, completes its account of human life without adding some element to the history of death Underlying many of them is the Bible itself, a foundational source of human self-re ection, as described in the previous chapter on Adam and Eve As the biblical narrative proceeds it describes the deaths of patriarchs, including Jacob who is embalmed according to Egyptian custom and buried in Canaan after appropriate mourning (Genesis 50: 1 14) Moses can praise God for the devastation of his enemies (Exodus 15: 1 18), but also transmit the divine commandment, Thou shalt not kill , which is perhaps better rendered not commit murder (Exodus 20: 13) The evolution of a temple with its priesthood and cult of sacri ce brought together a cluster of ideas in which the death of an animal represented and substituted for the death of a person in an act of atonement between God and humanity (Leviticus 16: 5 19) At other times people die as a result of their own wickedness, disobedience or because they are enemies (Deuteronomy 20: 17) Personal grief also holds its place, as when king David weeps for his son Absalom (2 Samuel 19: 1), or when Job has his entire family destroyed and Art, Literature and Music 91
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responds by saying that he had come from the womb naked and would die naked Then, in words that stood for centuries within some Christian funeral rites, he resigns himself by saying the Lord giveth and the Lord taketh away; blessed be the name of Lord (Job 1: 21) Within the book of Psalms, too, there are very many re ections upon death and expressions of faithful hope despite life s hardship, as in Psalm twenty-three whose opening words, The Lord is my shepherd , have become so familiar as a funeral hymn In the Apocrypha texts accepted as scripture by some but not all Christians the faithful are told to weep bitterly when immediately bereaved but then to be comforted, and to remember that grief may result in death and too much sorrow does good neither to the dead nor to the living (Sirach 38: 16 23) But it is in the New Testament that death becomes absolutely central and the prime foundation laid for subsequent Christian history that would in uence the art, literature and music of western-rooted cultures for millennia The life of Jesus involves miracles in which the dead are raised to life, as with the story of Lazarus which included the words I am the resurrection and the life Those who believe in me, even though they die, will live , words repeated at innumerable funeral services (John 11: 125) Still, it is the death of Jesus through cruci xion that became central to the narrative, indeed to the way Christians came to read and interpret the whole Bible, to develop their art, literature and hymnody Images of animal sacri ce now gain new meaning in his death as a sacri ce for the sin of the world, the bitterness and the comfort of the Psalms are echoed in him, and through the evolving ritual of the Mass, Eucharist or Holy Communion, his sacri cial death is reckoned to be offered anew or recalled by faith His death is believed to embrace the death of all people but, more than that, his resurrection from the dead becomes the basis of hope of resurrection life for all The history of the death of Jesus always complemented by belief in his resurrection contributed more to the history of the world than 92 Art, Literature and Music
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the death of any other gure Every church in every country attests to it, with its meaning being elaborated and developed not only in formal theology and liturgy but also in literature of a more secular kind
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