putangina is life

1. Hell: The Individual
and origins, myths,
and death
P R O F . F R A N C I S C O T R A N C E , J R .

2. What is Hell?
• In religion and folklore, Hell is an afterlife location in which evil souls are subjected
to punitive suffering, often torture, as eternal punishment after death.
• Religions with a linear divine history often depict hells as eternal destinations, the
biggest examples of which are Christianity and Islam, whereas religions with
reincarnation usually depict a hell as an intermediary period between incarnations, as
is the case in the dharmic religions. Religions typically locate hell in another
dimension or under Earth's surface. Other afterlife destinations include Heaven,
Paradise, Purgatory, Limbo, and the underworld

3. What is Hell?
• Other religions, which do not conceive of the afterlife as a place of punishment
or reward, merely describe an abode of the dead, the grave, a neutral place
that is located under the surface of Earth (for example, see Kur, Hades, and
Sheol). Such places are sometimes equated with the English word hell, though
a more correct translation would be "underworld" or "world of the dead". The
ancient Mesopotamian, Greek, Roman, and Finnic religions include entrances
to the underworld from the land of the living.

4. Religion, mythology, and folklore
• Hell appears in several mythologies and religions. It is commonly inhabited
by demons and the souls of dead people. A fable about Hell which recurs
in folklore across several cultures is the allegory of the long spoons. Hell is often
depicted in art and literature, perhaps most famously in Dante's early-14th century
narrative poem Divine Comedy.

5. Punishment
• Punishment in Hell typically corresponds
to sins committed during life. Sometimes
these distinctions are specific,
with damned souls suffering for each sin
committed (see for example Plato's myth
of Er or Dante's The Divine Comedy),
but sometimes they are general, with
condemned sinners relegated to one or
more chamber of Hell or to a level of
suffering.

6. Punishment
• In many religious cultures, including Christianity and Islam, Hell is often depicted
as fiery, painful, and harsh, inflicting suffering on the guilty. Despite these common
depictions of Hell as a place of fire, some other traditions portray Hell as cold.
Buddhist – and particularly Tibetan Buddhist – descriptions of Hell feature an
equal number of hot and cold Hells.

7. Punishment
Among Christian descriptions Dante's Inferno portrays the innermost (9th) circle of Hell as a
frozen lake of blood and guilt. But cold also played a part in earlier Christian depictions of Hell,
beginning with the Apocalypse of Paul, originally from the early third century; the "Vision of
Dryhthelm" by the Venerable Bede from the seventh century; "St Patrick's Purgatory", "The
Vision of Tundale" or "Visio Tnugdali", and the "Vision of the Monk of Eynsham", all from the
twelfth century; and the "Vision of Thurkill" from the early thirteenth century.

8. Polytheism
P R O F . F R A N C I S C O T R A N C E , J R .

9. Ancient Mesopotamia
• The Sumerian afterlife was a dark, dreary cavern located deep below the ground,
where inhabitants were believed to continue "a shadowy version of life on
earth".This bleak domain was known as Kur, and was believed to be ruled by the
goddess Ereshkigal. All souls went to the same afterlife, and a person's actions
during life had no effect on how the person would be treated in the world to come.

10. Ancient Mesopotamia
• The Sumerian afterlife was a dark, dreary
cavern located deep below the ground,
where inhabitants were believed to continue
"a shadowy version of life on earth". This
bleak domain was known as Kur, and was
believed to be ruled by the goddess
Ereshkigal. All souls went to the same
afterlife, and a person's actions during life
had no effect on how the person would be
treated in the world to come.

11. Ancient Egypt • With the rise of the cult of Osiris during the Middle Kingdom the
"democratization of religion" offered to even his humblest followers the
prospect of eternal life, with moral fitness becoming the dominant
factor in determining a person's suitability. At death a person faced
judgment by a tribunal of forty-two divine judges. If they had led a life
in conformance with the precepts of the goddess Maat, who
represented truth and right living, the person was welcomed into the
heavenly reed fields. If found guilty the person was thrown to Ammit,
the "devourer of the dead" and would be condemned to the lake of
fire.

12. Ancient Egypt
The person taken by the devourer is subject first to
terrifying punishment and then annihilated. These
depictions of punishment may have influenced
medieval perceptions of the inferno in hell via early
Christian and Coptic texts. Purification for those
considered justified appears in the descriptions of
"Flame Island", where humans experience the triumph
over evil and rebirth. For the damned complete
destruction into a state of non-being awaits but there is
no suggestion of eternal torture; the weighing of the
heart in Egyptian mythology can lead to annihilation.
The Tale of Khaemwese describes the torment of a rich
man, who lacked charity, when he dies and compares it
to the blessed state of a poor man who has also died.
Divine pardon at judgement always remained a central
concern for the ancient Egyptians.

13. Ancient Egypt
Modern understanding of Egyptian notions of hell
relies on six ancient texts:
The Book of Two Ways (Book of the Ways of
Rosetau)
• The Book of Amduat (Book of the Hidden Room,
Book of That Which Is in the Underworld)
• The Book of Gates
• The Book of the Dead (Book of Going Forth by
Day)
• The Book of the Earth
• The Book of Caverns

14. Greek and Roman
In classic Greek mythology, below Heaven, Earth, and Pontus is
Tartarus, or Tartaros (Greek Τάρταρος, deep place). It is either a deep,
gloomy place, a pit or abyss used as a dungeon of torment and
suffering that resides within Hades (the entire underworld) with Tartarus
being the hellish component. In the Gorgias, Plato (c. 400 BC) wrote
that souls of the deceased were judged after they payed for crossing
the river of the dead and those who received punishment were sent to
Tartarus.[28] As a place of punishment, it can be considered a hell. The
classic Hades, on the other hand, is more similar to Old Testament
Sheol. The Romans later adopted these views.

15. Asia
According to a few sources, hell is below ground, and described as
an uninviting wet or fiery place reserved for sinful people in the Ainu
religion, as stated by missionary John Batchelor. However, belief in
hell does not appear in oral tradition of the Ainu. Instead, there is
belief within the Ainu religion that the soul of the deceased (ramat)
would become a kamuy after death. There is also belief that the
soul of someone who has been wicked during lifetime, committed
suicide, got murdered or died in great agony would become a ghost
(tukap) who would haunt the living, to come to fulfillment from
which it was excluded during life.
In Tengrism, it was believed that the wicked would get punished in
Tamag before they would be brought to the third floor of the sky.
In Taoism, hell is represented by Diyu.

16. Asia-Philippines
The hells of Asia include the Bagobo "Gimokodan" (which is believed to be
more of an otherworld, where the Red Region is reserved who those who
died in battle, while ordinary people go to the White Region) and ancient
Indian mythology's "Kalichi" or "Naraka".
Like most mythologies (or religions) in the world, the concept of realms
focuses greatly on heaven, earth, and hell. These worldwide concepts are
also present in the many mythologies of the Philippines, although there are
stark differences between ethnic groups, with ethnic-endemic additions,
subtractions, and complexities in the beliefs of ethnic realms. Additionally,
unlike the general Western concept of heaven and hell, in the Philippine
concept, heaven may be located in the underworld, while hell may be
located in the skyworld, depending on the associated ethnic group. These
differences are notably caused by both cultural diffusion (where portions of
cultures are introduced through various activities such as trade) and
cultural parallelism (where portions of cultures develop independently
without foreign influences).