Sheol - Revision history

Gabriele Boccaccini: /* Between Egypt and Mesopotamia */

2022-09-05T20:01:54Z

Between Egypt and Mesopotamia

← Older revision		Revision as of 20:01, 5 September 2022
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	==== Mesopotamian Notions of the Afterlife ====		==== Mesopotamian Notions of the Afterlife ====

	In Mesopotamia, most of the gods lived in the sky, though one powerful goddess, ''Ereskigal'' (and her consort ''Nergal'') ruled the underworld, sometimes named ''Cutha''. The spirits of the dead travel to the otherworld, where they are hosted and kept confined in a city surrounded by walls.		In Mesopotamia, most of the gods lived in the sky, though one powerful goddess, ''Ereskigal'' (and her consort ''Nergal'') ruled the underworld, sometimes named ''Cutha''. The spirits of the dead travel to the otherworld, where they are hosted and kept confined in a city surrounded by walls.

	== The Land of the Dead ==		== The Land of the Dead ==

Gabriele Boccaccini: /* The Dead and the Living */

2022-09-04T18:53:32Z

The Dead and the Living

← Older revision		Revision as of 18:53, 4 September 2022
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	The belief in the existence of spirits (including the spirits of the dead) is one of the earliest religious concepts, that predates the establishment of any organized religion.		The belief in the existence of spirits (including the spirits of the dead) is one of the earliest religious concepts, that predates the establishment of any organized religion.

	The ~~fear~~ of spirits of the dead ~~led~~ to the ~~need~~ of "~~organizing~~" the world of spirits in a ~~way that prevented from interfering negatively with the~~ world of ~~the living, while maintaining open the possibility of a positive influence~~.		The relationship of the living with the spirits of the dead is ambivalent. On one end, the living do not wish the dead to interfere negatively (as "vengeful spirits") with their affairs. On the other end, the living have an interest in keeping open the possibility of receiving help from the dead (as "graceful spirits"). The solution to this ambivalent attitude of fear and love was to "organize" the world of the spirits, so that they could rest in peace in a separate world and be summoned only when necessary as helpers of their relatives and friends.

	==== The belief in ghosts ====		==== The belief in ghosts ====

Gabriele Boccaccini: /* After the Babylonian exile: The fight against the Cult of the Dead */

2022-09-04T18:44:49Z

After the Babylonian exile: The fight against the Cult of the Dead

← Older revision		Revision as of 18:44, 4 September 2022
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	: Isa 8:19-22		: Isa 8:19-22

	Priests were even prevented from attending funerals, except for their close kin (Lev 2:1-5). They cannot indulge in ornate rituals of grief. (Lev 10:6; 19:27-28). The High Priest in particular is ~~ejoined~~ to even higher standards of abstention (Lev 21).		Priests were even prevented from attending funerals, except for their close kin (Lev 2:1-5). They cannot indulge in ornate rituals of grief. (Lev 10:6; 19:27-28). The High Priest in particular is enjoined to even higher standards of abstention (Lev 21). Even today priests are not to have any contact with death. Priests do not touch corpses nor can they be in the immediate presence of the dead. This means that priests do not attend funerals, go to the cemetery or care for the dead. The only exception is for their closest relations (parents, siblings, wives, and children).

	In spite of all their efforts, the campaign of the religious authorities was not entirely successful. The believe in ghosts and the cult of the Dead were so much entrenched in everyday practices, that they remained strong in popular culture throughout the Second Temple and Rabbinic Periods.		In spite of all their efforts, the campaign of the religious authorities was not entirely successful. The believe in ghosts and the cult of the Dead were so much entrenched in everyday practices, that they remained strong in popular culture throughout the Second Temple and Rabbinic Periods.

Gabriele Boccaccini: /* The Dead and the Living */

2022-09-04T18:42:22Z

The Dead and the Living

← Older revision		Revision as of 18:42, 4 September 2022
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	== The Dead and the Living ==		== The Dead and the Living ==

			The belief in the existence of spirits (including the spirits of the dead) is one of the earliest religious concepts, that predates the establishment of any organized religion.

			The fear of spirits of the dead led to the need of "organizing" the world of spirits in a way that prevented from interfering negatively with the world of the living, while maintaining open the possibility of a positive influence.

	==== The belief in ghosts ====		==== The belief in ghosts ====
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	The dead supposedly travel back to visit their families for remembrance rites. But it was important to keep the dead inside the city except on these specified "visiting days".		The dead supposedly travel back to visit their families for remembrance rites. But it was important to keep the dead inside the city except on these specified "visiting days".

	The ultimate goal of the Cult of the Dead was to keep the doors of communication open between the realm of the living and the realm of the dead., whether out of fear of revenge or out of the desire to seek their advice.		The ultimate goal of the Cult of the Dead was to keep the doors of communication open between the realm of the living and the realm of the dead, whether out of fear of revenge or out of the desire to seek their advice.

	The Cult of the Dead was family oriented. It bounds clans into cohesive units.		The Cult of the Dead was family oriented. It bounds clans into cohesive units.
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	==== After the Babylonian exile: The fight against the Cult of the Dead ====		==== After the Babylonian exile: The fight against the Cult of the Dead ====

	After the Babylonian exile, Jewish monotheism had to fight hard against the cult of the dead, which was (and remained) a significant part of Israelite popular religion. The argument against invoking the dead was precisely against invoking the gods of the Canaanites ~~and against the~~		After the Babylonian exile, Jewish monotheism had to fight hard against the cult of the dead, which was (and remained) a significant part of Israelite popular religion. The argument against invoking the dead was precisely against invoking the gods of the Canaanites.

	Any form of spirit cult or necromancy was strictly forbidden. Seer, sorcerers, witches, and diviners, any who cross the divide between living and dead, were denounced as evildoers. The Pentateuch violently hated to be in communication with the ancestors.		Any form of spirit cult or necromancy was strictly forbidden. Seer, sorcerers, witches, and diviners, any who cross the divide between living and dead, were denounced as evildoers. The Pentateuch violently hated to be in communication with the ancestors.

Gabriele Boccaccini at 21:14, 1 September 2022

2022-09-01T21:14:14Z

← Older revision		Revision as of 21:14, 1 September 2022
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	The Israelite notion of ''sheol'' does not differ substantially from that of the Greek ''Hades''.		The Israelite notion of ''sheol'' does not differ substantially from that of the Greek ''Hades''.

	The katabasis of Virgil's Aeneid occurs in book 6 of the epic. Unlike Odysseus, Aeneas seeks to enter the Underworld, rather than bring the spirits of the dead to him through sacrifice. He begins his journey with a visit to the Cumaean Sibyl (a priestess of Apollo) and asks for her assistance to journey to the Underworld and visit his father.[18] The priestess tells him to find the Golden Bough, and if the branch breaks off in his hands, he is fated to go to the Underworld. She also tells Aeneas to bury his dead friend and prepare cattle for sacrifice.[19] When Aeneas reaches the forest to find the golden branch, he is guided by birds to the tree, and the branch breaks into his hand. The branch, however, does not easily break off as the Sibyl said would happen to a person fated to go to the Underworld - the branch is described as "cunctantem" ("hesitant"). The implications of this have been debated by scholars - some arguing that it means that Aeneas is not as heroic as he needs to be, others arguing that Aeneas has not yet fulfilled his destiny, and several arguing that he is still a hero, with this section added purely for drama. Aeneas buries Misenus and he and the Sibyl prepare a sacrifice to enter the Underworld.[20]		== The Myth of Orpheus and Eurydice ==

	~~Aeneas first encounters several beings and monsters as he enters: Sorrows, Heartaches, Diseases, Senility, Terror, Hunger, Evil, Crime, Poverty, Death, Hard Labor, Sleep, Evil Pleasures~~ of Mind, War, Family Vengeance, Mad Civil Strife, Scylla, Briareus, the Hydra, the Chimaera, the Gorgons, the Harpies, and Cerberus.[21] Next, Aeneas encounters Charon, the ferryman who leads souls into the Underworld, and the mass of people who are unburied.[22] His first conversation is with Palinurus, a man of his crew who fell overboard and died on their journey. Palinurus begs Aeneas to bury him so he can enter the Underworld.[23] The Sibyl convinces Charon to carry them across the river Styx in exchange for the golden bough.[24] Aeneas encounters Minos pronouncing judgment on souls and the souls that died for love: Phaedra, Procris, Eriphyle, Evadne, Pasiphae, Laodamia, Caeneus, and Dido.[25] Next, Aeneas sees heroes of battle: Tydeus, Parthenopaeus, Adrastus, Glaucus, Medon, Thersilochus, Polyboetes, Idaeus, Agamemnon, and Deiphobus.[26] The Sibyl then leads Aeneas to Elysium, the place for the blessed. On the way, they pass the place for tortured souls and the Sibyl describes some of the tortured's fates. Tityos has his liver eaten by a vulture daily. Pirithous and Ixion have a rock constantly hanging over them at all times. Many others face the punishment of moving rocks, being stretched, and being tied to wheels.[27] The two then enter the Estates of the Blessed, where they see a utopian land where heroes and good people reside. There, Aeneas finds his father, who tells him of the rich history of Rome to come.[28]

	== Orpheus and Eurydice ==

	The katabasis of Orpheus in book 10 is the last major inclusion of the theme by Ovid in the Metamorphoses. Orpheus is distraught by the death of his wife, Eurydice. He enters the Underworld through the Spartan Gates and visits Dis and Proserpina to beg for the return of his bride. Overcome by the heartfelt song of Orpheus, Proserpina calls Eurydice to leave with her husband–on the condition that he does not look back until he reaches the exit. When he looks back, his wife disappears, and he is pained by grief for her death a second time		The katabasis of Orpheus in book 10 is the last major inclusion of the theme by Ovid in the Metamorphoses. Orpheus is distraught by the death of his wife, Eurydice. He enters the Underworld through the Spartan Gates and visits Dis and Proserpina to beg for the return of his bride. Overcome by the heartfelt song of Orpheus, Proserpina calls Eurydice to leave with her husband–on the condition that he does not look back until he reaches the exit. When he looks back, his wife disappears, and he is pained by grief for her death a second time
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	:Three times the sun had ended the year, in watery Pisces, and Orpheus had abstained from the love of women, either because things ended badly for him, or because he had sworn to do so. Yet, many felt a desire to be joined with the poet, and many grieved at rejection. Indeed, he was the first of the Thracian people to transfer his love to young boys, and enjoy their brief springtime, and early flowering, this side of manhood.		:Three times the sun had ended the year, in watery Pisces, and Orpheus had abstained from the love of women, either because things ended badly for him, or because he had sworn to do so. Yet, many felt a desire to be joined with the poet, and many grieved at rejection. Indeed, he was the first of the Thracian people to transfer his love to young boys, and enjoy their brief springtime, and early flowering, this side of manhood.

			==== Aeneas ====

			The katabasis of Virgil's Aeneid occurs in book 6 of the epic. Unlike Odysseus, Aeneas seeks to enter the Underworld, rather than bring the spirits of the dead to him through sacrifice. He begins his journey with a visit to the Cumaean Sibyl (a priestess of Apollo) and asks for her assistance to journey to the Underworld and visit his father.[18] The priestess tells him to find the Golden Bough, and if the branch breaks off in his hands, he is fated to go to the Underworld. She also tells Aeneas to bury his dead friend and prepare cattle for sacrifice.[19] When Aeneas reaches the forest to find the golden branch, he is guided by birds to the tree, and the branch breaks into his hand. The branch, however, does not easily break off as the Sibyl said would happen to a person fated to go to the Underworld - the branch is described as "cunctantem" ("hesitant"). The implications of this have been debated by scholars - some arguing that it means that Aeneas is not as heroic as he needs to be, others arguing that Aeneas has not yet fulfilled his destiny, and several arguing that he is still a hero, with this section added purely for drama. Aeneas buries Misenus and he and the Sibyl prepare a sacrifice to enter the Underworld.[20]

			Aeneas first encounters several beings and monsters as he enters: Sorrows, Heartaches, Diseases, Senility, Terror, Hunger, Evil, Crime, Poverty, Death, Hard Labor, Sleep, Evil Pleasures of Mind, War, Family Vengeance, Mad Civil Strife, Scylla, Briareus, the Hydra, the Chimaera, the Gorgons, the Harpies, and Cerberus.[21] Next, Aeneas encounters Charon, the ferryman who leads souls into the Underworld, and the mass of people who are unburied.[22] His first conversation is with Palinurus, a man of his crew who fell overboard and died on their journey. Palinurus begs Aeneas to bury him so he can enter the Underworld.[23] The Sibyl convinces Charon to carry them across the river Styx in exchange for the golden bough.[24] Aeneas encounters Minos pronouncing judgment on souls and the souls that died for love: Phaedra, Procris, Eriphyle, Evadne, Pasiphae, Laodamia, Caeneus, and Dido.[25] Next, Aeneas sees heroes of battle: Tydeus, Parthenopaeus, Adrastus, Glaucus, Medon, Thersilochus, Polyboetes, Idaeus, Agamemnon, and Deiphobus.[26] The Sibyl then leads Aeneas to Elysium, the place for the blessed. On the way, they pass the place for tortured souls and the Sibyl describes some of the tortured's fates. Tityos has his liver eaten by a vulture daily. Pirithous and Ixion have a rock constantly hanging over them at all times. Many others face the punishment of moving rocks, being stretched, and being tied to wheels.[27] The two then enter the Estates of the Blessed, where they see a utopian land where heroes and good people reside. There, Aeneas finds his father, who tells him of the rich history of Rome to come.[28]


	==== In a monotheistic context ====		==== In a monotheistic context ====

Gabriele Boccaccini: /* The Land of the Dead */

2022-08-31T20:34:14Z

The Land of the Dead

← Older revision		Revision as of 20:34, 31 August 2022
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	== The Land of the Dead ==		== The Land of the Dead ==

	~~In spite of the~~ influence of Egyptian beliefs, in their view of the afterlife Canaan (and Israel) were more closely related to Mesopotamia than any of them were to Egypt.		The influence of Egyptian beliefs was strong. We are told that Jacob was embalmed according to Egyptian rituals (Gen 50:2-3). The entire embalming process took 70 days, exactly the time that the Egyptians mourned Jacob.

			In their view of the afterlife, however, Canaan (and Israel) were more closely related to Mesopotamia than any of them were to Egypt.

	The Hebrew Bible took its shape after the Babylonian exile, in a monotheistic context. Nonetheless it preserves traces of the polytheistic past of Israel (see [[Ancient Israelite Religion]]). Using these elements and comparing them with what we know about Canaanite religions, we can have a good idea of how the Sheol was imagined.		The Hebrew Bible took its shape after the Babylonian exile, in a monotheistic context. Nonetheless it preserves traces of the polytheistic past of Israel (see [[Ancient Israelite Religion]]). Using these elements and comparing them with what we know about Canaanite religions, we can have a good idea of how the Sheol was imagined.

Gabriele Boccaccini: /* The Land of the Dead */

2022-08-31T20:20:57Z

The Land of the Dead

← Older revision		Revision as of 20:20, 31 August 2022
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	YHWH, a minor god, was assigned the Land of Israel (cf. Deut 32:8-9). He was assisted by a goddess wife, [[Asherah]]. Migrating from one land to another meant to worship a different god, not differently from obeying a different king.		YHWH, a minor god, was assigned the Land of Israel (cf. Deut 32:8-9). He was assisted by a goddess wife, [[Asherah]]. Migrating from one land to another meant to worship a different god, not differently from obeying a different king.

	Sheol also was imagined as a "place", somewhere near the primal waters, under the earth (Nume 16:30; Job 26:7). As any other place, sheol had its caring Lords, Mot (and his "wife").		Sheol also was imagined as a "place", somewhere near the primal waters, under the earth (Nume 16:30; Job 26:7). As any other place, sheol had its caring Lords, Mot (and his "wife" Shuwala). The Hebrew word for death is actually the name of the Canaanite god of death himself. Likewise, the Hebrew term sheol is a variant for Shuwala, a north Syrian goddess. In Isaiah 28, people who scoff at God say, "We have made a covenant with Death [Mavet/Mot] and with Sheol we have made an agreement" (Isa 28:15). And later in the same chapter, "And [God] will make justice ... Then your cvenant with Death [Mavet/Mot] will be annulled, and your agreement with Sheol will not stand" (Isa 28:17-19). In these references, Mot [Mavet] and sheol may well be actual personages, deities with whom one can collaborate.

	As ancient Canaanites, the Israelites imagine the otherworld as a place of still darkness which lies after death, a subterranean underworld where the souls of all dead went after the body died, both the righteous and the unrighteous, regardless of their moral choices in life. Other biblical names for Sheol were: ''Abaddon'' (ruin), found in Psalm 88:11, Job 28:22 and ''Proverbs'' 15:11; and Shakhat (corruption), found in Isaiah 38:17, Ezekiel 28:8.		As ancient Canaanites, the Israelites imagine the otherworld as a place of still darkness which lies after death, a subterranean underworld where the souls of all dead went after the body died, both the righteous and the unrighteous, regardless of their moral choices in life. Other biblical names for Sheol were: ''Abaddon'' (ruin), found in Psalm 88:11, Job 28:22 and ''Proverbs'' 15:11; and Shakhat (corruption), found in Isaiah 38:17, Ezekiel 28:8.

Gabriele Boccaccini: /* In a monotheistic context */

2022-08-31T20:03:53Z

In a monotheistic context

← Older revision		Revision as of 20:03, 31 August 2022
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	Not much changed in the understanding of sheol with the transition to monotheism. Sheol became an even sadder place, since the gods of the sheol disappeared and sheol became an empty space far way from the care of the only God YHWH Elohim. Living in the sheol was characterized more by God's absence than God's presence.		Not much changed in the understanding of sheol with the transition to monotheism. Sheol became an even sadder place, since the gods of the sheol disappeared and sheol became an empty space far way from the care of the only God YHWH Elohim. Living in the sheol was characterized more by God's absence than God's presence.

			:For Sheol cannot thank you [God], death cannot praise you; those who go down to the Pit cannot hope for your fauthfulness (Isa 38:18)

			:For in death there is no remembrance of you [God]; in sheol who can give your praise? (Ps 6:5)

	YHWH remained the god of the living and the entire religious emphasis focused on life, not on the afterlife. Sheol was neither a place of reward nor of punishment, merely the final destination where the dead go. Life was seen as the only place and the only time in which humans could receive God's blessings (long life, family, children, goods, peaceful burial). The absence (or the loss) of blessing was seen as a punishment by God. This created the revolt of Job, as an innocent righteous person, who had to endure evil as a test of his righteousness.		YHWH remained the god of the living and the entire religious emphasis focused on life, not on the afterlife. Sheol was neither a place of reward nor of punishment, merely the final destination where the dead go. Life was seen as the only place and the only time in which humans could receive God's blessings (long life, family, children, goods, peaceful burial). The absence (or the loss) of blessing was seen as a punishment by God. This created the revolt of Job, as an innocent righteous person, who had to endure evil as a test of his righteousness.

			People not only feared the idea of death but also the place itself. For a people who had only one God, the idea of being in an underground prison outside of that God's jurisdiction was devastating.

	== The Dead and the Living ==		== The Dead and the Living ==

Gabriele Boccaccini: /* After the Babylonian exile: The fight against the Cult of the Dead */

2022-08-31T19:23:16Z

After the Babylonian exile: The fight against the Cult of the Dead

← Older revision		Revision as of 19:23, 31 August 2022
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	==== After the Babylonian exile: The fight against the Cult of the Dead ====		==== After the Babylonian exile: The fight against the Cult of the Dead ====

	After the Babylonian exile, Jewish monotheism had to fight hard against the cult of the dead, which was (and remained) a significant part of Israelite popular religion. The argument against invoking the dead was precisely against invoking the gods of the Canaanites.		After the Babylonian exile, Jewish monotheism had to fight hard against the cult of the dead, which was (and remained) a significant part of Israelite popular religion. The argument against invoking the dead was precisely against invoking the gods of the Canaanites and against the

	Any form of spirit cult or necromancy was strictly forbidden. Seer, sorcerers, witches, and diviners, any who cross the divide between living and dead, were denounced as evildoers. The Pentateuch violently hated to be in communication with the ancestors.		Any form of spirit cult or necromancy was strictly forbidden. Seer, sorcerers, witches, and diviners, any who cross the divide between living and dead, were denounced as evildoers. The Pentateuch violently hated to be in communication with the ancestors.

Gabriele Boccaccini at 18:46, 31 August 2022

2022-08-31T18:46:56Z

← Older revision		Revision as of 18:46, 31 August 2022
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	==== Mesopotamian Notions of the Afterlife ====		==== Mesopotamian Notions of the Afterlife ====

	~~In spite of the influence of Egyptian beliefs, in their view of the afterlife Canaan (and Israel) were more closely related to Mesopotamia than any of them were to Egypt.~~

	In Mesopotamia, most of the gods lived in the sky, though one powerful goddess, ''Ereskigal'' (and her consort ''Nergal'') ruled the underworld, sometimes named ''Cutha''. The spirits of the dead travel to the otherworld, where they are hosted and kept confined in a city surrounded by walls.		In Mesopotamia, most of the gods lived in the sky, though one powerful goddess, ''Ereskigal'' (and her consort ''Nergal'') ruled the underworld, sometimes named ''Cutha''. The spirits of the dead travel to the otherworld, where they are hosted and kept confined in a city surrounded by walls.

	~~Ancient Israelites imagined the otherworld in similar terms, as a place of still darkness which lies after death, a subterranean underworld where the souls~~ of ~~all dead went after the body died, both~~ the righteous and the unrighteous, regardless of their moral choices in life. Other biblical names for Sheol were: ''Abaddon'' (ruin), found in Psalm 88:11, Job 28:22 and ''Proverbs'' 15:11; and Shakhat (corruption), found in Isaiah 38:17, Ezekiel 28:8.		== The Land of the Dead ==

	~~== The Land~~ of the ~~Dead ==~~		In spite of the influence of Egyptian beliefs, in their view of the afterlife Canaan (and Israel) were more closely related to Mesopotamia than any of them were to Egypt.

	The Hebrew Bible took its shape after the Babylonian exile, in a monotheistic context. Nonetheless it preserves traces of the polytheistic past of Israel (see [[Ancient Israelite Religion]]). Using these elements and comparing them with what we know about Canaanite religions, we can have a good idea of how the Sheol was imagined.		The Hebrew Bible took its shape after the Babylonian exile, in a monotheistic context. Nonetheless it preserves traces of the polytheistic past of Israel (see [[Ancient Israelite Religion]]). Using these elements and comparing them with what we know about Canaanite religions, we can have a good idea of how the Sheol was imagined.
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	Sheol also was imagined as a "place", somewhere near the primal waters, under the earth (Nume 16:30; Job 26:7). As any other place, sheol had its caring Lords, Mot (and his "wife").		Sheol also was imagined as a "place", somewhere near the primal waters, under the earth (Nume 16:30; Job 26:7). As any other place, sheol had its caring Lords, Mot (and his "wife").

	All humans have to die. When people die, their vital element (called nefesh) was thought to leave the body and migrate to sheol. For a Jew, death meant essentially a change of residence, a migration from the land of the living (ruled by YHWH) to the land of the dead (ruled by Mot), and therefore also a change of loyalty from one god to another.		As ancient Canaanites, the Israelites imagine the otherworld as a place of still darkness which lies after death, a subterranean underworld where the souls of all dead went after the body died, both the righteous and the unrighteous, regardless of their moral choices in life. Other biblical names for Sheol were: ''Abaddon'' (ruin), found in Psalm 88:11, Job 28:22 and ''Proverbs'' 15:11; and Shakhat (corruption), found in Isaiah 38:17, Ezekiel 28:8.

			All humans have to die. When people die, their vital element (called nefesh) was thought to leave the body and migrate to sheol. For a Jew, death meant essentially a change of residence, a migration from the land of the living (ruled by YHWH) to the land of the dead (ruled by Mot), and therefore also a change of loyalty from one god to another. There was no idea of judgment connected with the Afterlife.

	== A journey to Hades ==		== A journey to Hades ==

	The Israelite notion of ''sheol'' does not differ substantially from that of the Greek ''Hades''.		The Israelite notion of ''sheol'' does not differ substantially from that of the Greek ''Hades''.

	~~== The Aeneid by Virgil ==~~

	The katabasis of Virgil's Aeneid occurs in book 6 of the epic. Unlike Odysseus, Aeneas seeks to enter the Underworld, rather than bring the spirits of the dead to him through sacrifice. He begins his journey with a visit to the Cumaean Sibyl (a priestess of Apollo) and asks for her assistance to journey to the Underworld and visit his father.[18] The priestess tells him to find the Golden Bough, and if the branch breaks off in his hands, he is fated to go to the Underworld. She also tells Aeneas to bury his dead friend and prepare cattle for sacrifice.[19] When Aeneas reaches the forest to find the golden branch, he is guided by birds to the tree, and the branch breaks into his hand. The branch, however, does not easily break off as the Sibyl said would happen to a person fated to go to the Underworld - the branch is described as "cunctantem" ("hesitant"). The implications of this have been debated by scholars - some arguing that it means that Aeneas is not as heroic as he needs to be, others arguing that Aeneas has not yet fulfilled his destiny, and several arguing that he is still a hero, with this section added purely for drama. Aeneas buries Misenus and he and the Sibyl prepare a sacrifice to enter the Underworld.[20]		The katabasis of Virgil's Aeneid occurs in book 6 of the epic. Unlike Odysseus, Aeneas seeks to enter the Underworld, rather than bring the spirits of the dead to him through sacrifice. He begins his journey with a visit to the Cumaean Sibyl (a priestess of Apollo) and asks for her assistance to journey to the Underworld and visit his father.[18] The priestess tells him to find the Golden Bough, and if the branch breaks off in his hands, he is fated to go to the Underworld. She also tells Aeneas to bury his dead friend and prepare cattle for sacrifice.[19] When Aeneas reaches the forest to find the golden branch, he is guided by birds to the tree, and the branch breaks into his hand. The branch, however, does not easily break off as the Sibyl said would happen to a person fated to go to the Underworld - the branch is described as "cunctantem" ("hesitant"). The implications of this have been debated by scholars - some arguing that it means that Aeneas is not as heroic as he needs to be, others arguing that Aeneas has not yet fulfilled his destiny, and several arguing that he is still a hero, with this section added purely for drama. Aeneas buries Misenus and he and the Sibyl prepare a sacrifice to enter the Underworld.[20]