Death (personification) 1

Death (personification)

A Western depiction of Death as a lich carrying a scythe

The concept of Death as a sentient entityhas existed in many societies since thebeginning of history. In English, Death isoften given the name Grim Reaper and,from the 15th century onwards, came to beshown as a skeletal figure carrying a largescythe and clothed in a black cloak with ahood. It is also given the name of the Angelof Death (Malach HaMavet) or Devil ofDeath or the angel of dark and lightstemming from the Bible and Talmudic lore.The Bible itself does refer to "The Angel ofDeath" when he reaps Egypt's firstborns.There is also a reference to "Abaddon" (TheDestroyer), an Angel who is known as the"The Angel of the Abyss". In Talmudic lore,he is characterized as archangel Samael.[1]

In some cases, the Grim Reaper can actually cause the victim's death,[2] leading to tales that he can be bribed,tricked, or outwitted in order to retain one's life, such as in the case of Sisyphus. Other beliefs hold that the Spectreof Death is only a psychopomp, serving to sever the last ties between the soul and the body and to guide the deceasedto the next world without having any control over the fact of the victim's death. In many languages (includingEnglish), Death is personified in male form, while in others, it is perceived as a female character (for instance, inSlavic and Romance languages).

Death (personification) 2

Indo-European folklore/mythology

Hellenic

Thanatos as a winged youth, c. 325–300 BC, atTemple of Artemis, Ephesos

Ancient Greece found Death to be inevitable, and, therefore, he is notrepresented as purely evil. He is often portrayed as a bearded andwinged man, but has also been portrayed as a young boy. Death, orThanatos, is the counterpart of life, death being represented as male,and life as female. He is the twin brother of Hypnos, the god of sleep.He is typically shown with his brother and is represented as being justand gentle. His job is to escort the dead to the underworld, Hades. Hethen hands the dead over to Charon, who mans the boat that carriesthem over the river Styx, which separates the land of the living fromthe land of the dead. It was believed that if the ferryman did notreceive some sort of payment, the soul would not be delivered to theunderworld and would be left by the riverside for a hundred years.Thanatos' sisters, the Keres, were the spirits of violent death. Theywere associated with deaths from battle, disease, accident, andmurder. The sisters were portrayed as evil, often feeding on the bloodof the body after the soul had been escorted to Hades. They had fangsand talons, and would be dressed in bloody garments.

Celtic

Breton folklore shows us a spectral figure portending death, theAnkou. Usually, the Ankou is the spirit of the last person that diedwithin the community and appears as a tall, haggard figure with awide hat and long white hair or a skeleton with a revolving head whosees everyone, everywhere. The Ankou drives a deathly wagon or cartwith a creaking axle. The cart or wagon is piled high with corpses anda stop at a cabin means instant death for those inside.

In Ireland was a creature known as a dullahan, whose head would be tucked under his or her arm (dullahans were notone, but an entire species), and the head was said to have large eyes and a smile that could reach the head's ears. Thedullahan would ride a black horse or a carriage pulled by black horses, and stop at the house of someone about todie, and call their name, and immediately the person dies. The dullahan did not like being watched, and it wasbelieved that if a dullahan knows someone's watching them, they'll lash their eyes with their whip, which was madefrom a spine, or they would toss a basin of blood on the person, which was a sign that that person was next to die.

Scottish folklore believe a black or dark green dog known as a Cù Sìth took the soul of a dying person to theafterlife. Cù Sìth means Fairy Dog in Scottish Gaidhlig.

Death (personification) 3

PolandIn Poland, Death, or Śmierć, has an appearance similar to the traditional Grim Reaper, but instead of a black robe,Death has a white robe. Also, due to grammar, Death is a female (the word śmierć is of feminine gender), mostlyseen as an old skeletal woman, as depicted in 15th century dialogue "Rozmowa Mistrza Polikarpa ze Śmiercią"(Latin: "Dialogus inter Mortem et Magistrum Polikarpum").

NorwegianIn Norway, the personification of Death because of the Black Plague is an old woman known by the name of Pesta,meaning "plague hag". She wore a black hood. She would go into a town carrying either a rake or a broom. If shebrought the rake, some people would survive the plague; if she brought the broom, however, everyone would die.

BalticLithuanians named Death Giltinė, deriving from word gelti ("to sting"). Giltinė was viewed as an old, ugly womanwith a long blue nose and a deadly poisonous tongue. The legend tells that Giltinė was young, pretty andcommunicative until she was trapped in a coffin for seven years. The goddess of death was a sister of the goddess oflife and destiny, Laima, symbolizing the relationship between beginning and end.Later, Lithuanians adopted the classic Grim Reaper with a scythe and black robe.

Hindu Scriptures

Yama-bunta, the Hindu lord of death, presiding overhis court in hell

The Sanskrit word for death is Mrtyu (cognate with Latin morsand Polish Śmierć), which is often personified in Dharmicreligions. In Hindu scriptures, the lord of death is called Yama, orYamaraj (literally "the lord of death"). Yamaraj rides a blackbuffalo and carries a rope lasso to carry the soul back to his home,called Naraka or Yamalok. There are many forms of reapers,although some say there is only one who disguises himself as asmall child. His agents, the Yamaduts, carry souls back toYamalok. There, all the accounts of a person's good and bad deedsare stored and maintained by Chitragupta. The balance of thesedeeds allows Yamaraj to decide where the soul has to reside in itsnext life, following the theory of reincarnation. Yama is alsomentioned in the Mahabharata as a great philosopher and devoteeof Supreme Brahman.

Yama is also known as Dharmaraj, or king of Dharma or justice. One interpretation is that justice is served equally toall whether they are alive or dead, based on their karma or fate. This is further strengthened by the idea thatYudhishtra, the eldest of the pandavas and considered as the personification of justice, was born due to Kunti'sprayers to Yamaraj.Dr. Sailen Debnath writes:

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“Birth and death necessarily constitute the nature of life. Death makes life ephemeral and it is death which gives the conscious being therequired energy for the umpteen actions and above all, the zeal to know the truth about life itself. In the Hindu pantheon, Yama, the lord ofdeath, is also called ‘Dharma Raja’ or the king of ethics and justice. The justice being referred to is that which nature administers through itsown system. That justice or law of nature is, unavoidably abiding, and for that reason, this eternal law-embodied symbol, Yama, is a god whoequalises every thing through his power of bestowing death. He equalises the rich and the poor, the weak and the powerful, the foolish and thewise by making them all a part of the same process of corporeal extinction. He does not favour any one. Regardless of the time and the stationof one’s life, one has to undergo the universal rules of Yama. His rule is supreme and he deals with all in the same way. In his domain a Hitler,an Einstein, a Newton or a cobbler is accorded the same treatment. In fact, in the progress of evolution, death is a necessity because death isthe process of the dismemberment of elements constituting the body just as birth is the process of the assembling of elements together, leadingto the formation of the body. Thus, through birth and death, changes are made possible and devoid of change, evolution of life is not possible.”[3]

Buddhist scriptures also mention Yama or Yamaraj, much in the similar way.

East Asian folklore / mythologyIn Chinese mythology, Yanluo (simplified Chinese: 阎 罗; traditional Chinese: 閻 羅; pinyin: Yánluó; Wade–Giles:Yen-lo), is the god of death and the ruler of Di Yu (Jp. 地 獄 Jigoku, Ko. 지옥 Jiok, "hell" or the underworld). Thedeity originated from Yama in Hinduism and was adopted into the Chinese pantheon and eventually spread to Japanas Enma-O (閻 魔 大 王) and Korea as Great King Yŏmna (염라대왕). He is normally depicted wearing aChinese judge's cap and traditional Chinese robes in both Chinese and Japanese depictions.In Korean mythology, the equivalent of the Grim Reaper is the Netherworld Emissary (저승사자). He is depictedas a stern and ruthless bureaucrat in service of Great King Yŏmna (염라대왕), who escorts all—good or evil—fromthe land of the living to the netherworld when the time comes.[4]

In Japanese mythology and in the Kojiki, after giving birth to the fire god Hinokagutsuchi, the goddess Izanami diesfrom wounds from his fire and enters the perpetual night realm called Yomi-no-kuni (the underworld) that the godsretire to and to which Izanagi, her husband, traveled in a failed attempt to reclaim her. He discovers his wife asnot-so beautiful anymore, and, following a brief argument afterwards, she promises him she will take a thousandlives every day, signifying her position as the goddess of death.There are also death gods called shinigami, which are closer to the Western tradition of the Grim Reaper. Shinigami(often plural) are common in modern Japanese arts and fiction and essentially absent from traditional mythology.

Latin America folklore / mythology

Santa Muerte

Santa Muerte (Saint Death) is a sacred figure and feminine skeletal folk saint veneratedprimarily in Mexico and the United States in Folk Catholicism. As a figure made holy bypopular belief, the saint of death developed through syncretism between Mesoamericanindigenous and Spanish Catholic beliefs and practices. Since the pre-Columbian eraMexican culture has maintained a certain reverence towards death, which can be seen inthe widespread commemoration of the syncretic Day of the Dead. Elements of thatcelebration include the use of skeletons to remind people of their mortality.

San La Muerte (Saint Death) is a skeletal folk saint that is venerated in Paraguay, theNortheast of Argentina and southern Brazil. As the result of internal migration inArgentina since the 1960s the veneration of San La Muerte has been extended to GreaterBuenos Aires and the national prison system as well. Saint Death is depicted as a male skeleton figure usuallyholding a scythe. Although the Catholic Church in Mexico has attacked the devotion of Saint Death as a tradition

that mixes paganism with Christianity and is contrary to the Christian belief of Christ defeating death, many devotees consider the veneration of San La Muerte as being part of their Catholic faith. The rituals connected to and

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powers ascribed to San La Muerte are very similar to Santa Muerte.In Aztec mythology, Mictecacihuatl is Queen of Mictlan, the underworld, ruling over the afterlife withMictlantecuhtli, another deity who is designated as her husband. Her role is to keep watch over the bones of thedead. She presided over the ancient festivals of the dead, which evolved from Aztec traditions into the modern Dayof the Dead after synthesis with Spanish cultural traditions. She is said now to preside over the contemporary festivalas well. Mictecacihuatl is known as the Lady of the Dead, since it is believed that she was born, then sacrificed as aninfant. Mictecacihuatl was represented with a defleshed body and with jaw agape to swallow the stars during the day.

In Abrahamic religionsThe "Angel of the Lord" smites 185,000 men in the Assyrian camp (II Kings 19:35). When the Angel of Deathpasses through to smite the Egyptian first-born, God prevents "the destroyer" (shâchath) from entering houses withblood on the lintel and side posts (Exodus 12:23). The "destroying angel" (mal'ak ha-mashḥit) rages among thepeople 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 biblicalBook of Job (33:22) uses the general term "destroyers" (memitim), which tradition has identified with "destroyingangels" (mal'ake Khabbalah), and Prov. 16:14 uses the term the "angels of death" (mal'ake ha-mavet). Azra'il issometimes referred as the Angel of Death as well.[citation needed]

Memitim

La mort du fossoyeur (Death of the gravedigger) byCarlos Schwabe

The memitim are a type of angel from biblical lore associated withthe mediation over the lives of the dying. The name is derivedfrom the Hebrew word mĕmītǐm and refers to angels that broughtabout the destruction of those whom the guardian angels no longerprotected.[5] While there may be some debate among religiousscholars regarding the exact nature of the memitim, it is generallyaccepted that, as described in the Book of Job 33:22, they arekillers of some sort.[6]

In Judaism

Form and functions

According to the Midrash, the Angel of Death was created by Godon the first day.[7] His dwelling is in heaven, whence he reachesearth in eight flights, whereas Pestilence reaches it in one.[8] Hehas twelve wings.[9] "Over all people have I surrendered thee thepower," said God to the Angel of Death, "only not over this onewhich has received freedom from death through the Law."[10] It issaid of the Angel of Death that he is full of eyes. In the hour ofdeath, he stands at the head of the departing one with a drawnsword, to which clings a drop of gall. As soon as the dying man sees Death, he is seized with a convulsion and openshis mouth, whereupon Death throws the drop into it. This drop causes his death; he turns putrid, and his facebecomes yellow.[11] The expression "the taste of death" originated in the idea that death was caused by a drop ofgall.[12]

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 (Adolf Jellinek, l.c. ii. 94, Midr. Teh. to Ps. xi.). When the soul forsakes the

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body, its voice goes from one end of the world to the other, but is not heard (Gen. R. vi. 7; Ex. R. v. 9; Pirḳe R. El.xxxiv.). The drawn sword of the Angel of Death, mentioned by the Chronicler (I. Chron. 21:15; comp. Job 15:22;Enoch 62:11), indicates that the Angel of Death was figured as a warrior who kills off the children of men. "Man, onthe day of his death, falls down before the Angel of Death like a beast before the slaughterer" (Grünhut, "Liḳḳuṭim",v. 102a). R. Samuel's father (c. 200) said: "The Angel of Death said to me, 'Only for the sake of the honor ofmankind do I not tear off their necks as is done to slaughtered beasts'" ('Ab. Zarah 20b). In later representations, theknife sometimes replaces the sword, and reference is also made to the cord of the Angel of Death, which indicatesdeath by throttling. Moses says to God: "I fear the cord of the Angel of Death" (Grünhut, l.c. v. 103a et seq.). Of thefour Jewish methods of execution, three are named in connection with the Angel of Death: Burning (by pouring hotlead down the victim's throat), slaughtering (by beheading), and throttling. The Angel of Death administers theparticular 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 theAngel 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 thetown, go not alone to the synagogue, because there the Angel of Death stores his tools. If the dogs howl, the Angelof Death has entered the city; if they make sport, the prophet Elijah has come" (B. Ḳ. 60b). The "destroyer" (saṭanha-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; Mashḥitover children; Af and Ḥemah over man and beast."

Death and Satan

Drawing of Death bringing cholera, in Le Petit Journal

The Angel of Death, who is identified by some with Satan,immediately after his creation had a dispute with God as to thelight of the Messiah (Pesiḳ. R. 161b). When Eve touched the treeof the knowledge of good and evil, she perceived the Angel ofDeath, and thought, "Now I shall die, and God will create anotherwife for Adam."[13] Adam also had a conversation with the Angelof Death (Böklen, "Die Verwandtschaft der Jüdisch-Christlichenmit der Parsischen Eschatologie", p. 12). The Angel of Death sitsbefore the face of the dead (Jellinek, l.c. ii. 94). While Abrahamwas mourning for Sarah, the angel appeared to him, whichexplains why "Abraham stood up from before his death".[14]

Samael told Sarah that Abraham had sacrificed Isaac in spite of hiswailing, and Sarah died of horror and grief.[15] It was Moses whomost often had dealings with the angel. At the rebellion of Korah,Moses saw him (Num. R. v. 7; Bacher, l.c. iii. 333; compare Sanh.82a). It was the Angel of Death in the form of Pestilence whosnatched away 15,000 every year during the wandering in thewilderness (ib. 70). When Moses reached heaven, the angel toldhim something (Jellinek, l.c. i. 61).

When the Angel of Death came to Moses and said, "Give me thysoul," Moses called to him: "Where I sit thou hast no right to

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Death on the Rail, 1873, a wood engraving fromHarper's Weekly

stand." The Angel retired ashamed and reported the occurrence toGod. Again, God commanded him to bring the soul of Moses. TheAngel went and, not finding him, inquired of the sea, of themountains, and of the valleys; but they knew nothing of him.[16]

Really, Moses did not die through the Angel of Death, but throughGod's kiss (bi-neshiḳah); i.e., God drew his soul out of his body(B. B. 17a; compare Abraham in Apocryphal and RabbinicalLiterature, and parallel references in Böklen, l.c. p. 11). Legendseizes upon the story of Moses' struggle with the Angel of Deathand expands it at length (Tan., ed. Stettin, pp. 624 et seq.; Deut. R.ix., xi.; Grünhut, l.c. v. 102b, 169a). As Benaiah bound Ashmedai(Jew. Encyc. ii. 218a), so Moses binds the Angel of Death that hemay bless Israel.[17]

Solomon once noticed that the Angel of Death was grieved. When questioned as to the cause of his sorrow, heanswered: "I am requested to take your two beautiful scribes." Solomon at once charged the demons to convey hisscribes to Luz, where the Angel of Death could not enter. When they were near the city, however, they both died.The Angel laughed on the next day, whereupon Solomon asked the cause of his mirth. "Because," answered theAngel, "thou didst send the youths thither, whence I was ordered to fetch them" (Suk. 53a). In the next world, Godwill let the Angel of Death fight against Pharaoh, Sisera, and Sennacherib.[18]

Scholars and the Angel of Death

Black Angel, Oakland Cemetery (Iowa City, Iowa)

Talmud teachers of the 4th century associate quitefamiliarly with him. When he appeared to one on thestreet, the teacher reproached him with rushing uponhim as upon a beast, whereupon the angel called uponhim at his house. To another, he granted a respite ofthirty days, that he might put his knowledge in orderbefore entering the next world. To a third, he had noaccess, because he could not interrupt the study of theTalmud. To a fourth, he showed a rod of fire, wherebyhe is recognized as the Angel of Death (M. K. 28a). Heoften entered the house of Bibi and conversed with him(Ḥag. 4b). Often, he resorts to strategy in order tointerrupt 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 andthe Angel of Death appeared to him, he demanded to be shown his place in paradise. When the angel had consentedto this, he demanded the angel's knife, that the angel might not frighten him by the way. This request also wasgranted him, and Joshua sprang with the knife over the wall of paradise; the angel, who is not allowed to enterparadise, caught hold of the end of his garment. Joshua swore that he would not come out, and God declared that heshould not leave paradise unless he was absolved from his oath; if not absolved, he was to remain. The Angel ofDeath then demanded back his knife, but Joshua refused. At this point, a heavenly voice (bat ḳol) rang out: "Givehim back the knife, because the children of men have need of it" (Ket. 77b; Jellinek, l.c. ii. 48-51; Bacher, l.c. i. 192et seq.).

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Rabbinic views

The Rabbis found the Angel of Death mentioned in Psalm 134:45 (it should be noted that Psalms 134 only has 3verses in all English translations)(A. V. 48), where the Targum translates: "There is no man who lives and, seeing theAngel of Death, can deliver his soul from his hand." Eccl. 8:4 is thus explained in Midrash Rabbah to the passage:"One may not escape the Angel of Death, nor say to him, 'Wait until I put my affairs in order,' or 'There is my son,my slave: take him in my stead.'" Where the Angel of Death appears, there is no remedy (Talmud, Ned. 49a; Hul.7b). If one who has sinned has confessed his fault, the Angel of Death may not touch him (Midrash Tanhuma, ed.Buber, 139). God protects from the Angel of Death (Midrash Genesis Rabbah lxviii.).By acts of benevolence, the anger of the Angel of Death is overcome; when one fails to perform such acts the Angelof Death will make his appearance (Derek Ereẓ Zuṭa, viii.). The Angel of Death receives his order 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 gooutside 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

Medieval painting of Death playing chess from TäbyChurch in Sweden

Death is, either as a metaphor, a personification or an actual being,referenced occasionally in the New Testament, even though it canbe debated whether these texts are discussing death as a being oras a concept.

In Roman Catholicism, the archangel Michael is viewed as thegood Angel of Death (as opposed to Samael, the controversialAngel of Death), carrying the souls of the deceased to Heaven.There, he balances them in his scales (one of his symbols). He issaid to give the dying souls the chance to redeem themselvesbefore passing as well. A few people in Mexico regard the Angelof Death as a saint, known as Santa Muerte, and as San La Muertein Argentina and Paraguay, but this local cult is not acknowledgedby the Catholic Church.

In Islam

In Islam, Death is represented by Azrael, Malak al-Mawt, one ofGod's archangels in the Qu'ran.[citation needed]

In popular culture

In Ingmar Bergman's film The Seventh Seal (1957), a knight returning from the Crusades during a time of plagueplays chess with Death, ostensibly in a hopeless attempt to win his own life, but in fact to distract Death from otherpeople for a time. This portrayal of Death has often been referenced or parodied, for example in The Dove (1968),Bill and Ted's Bogus Journey (1991) and Last Action Hero (1993).

Death is the main antagonist in the horror movie series Final Destination. In the films Death is portrayed as anomnipresent, malevolent force which has a determined plan for all living beings.Death is a recurring (supporting) character in the Discworld novels, and the main focus of six novels, starting withMort.Death is the main character in the films Death Takes a Holiday, and its remake Meet Joe Black.

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The Grim Reaper is spoofed in the film Monty Python's The Meaning of Life (1983), when he appears at a dinnerparty. He then reveals to the hosts they are all dead, and takes their souls (and their cars) to the Afterlife.The Grim Reaper appears in Conker's Bad Fur Day as a character with the name, Gregg.The Grim Reaper appears in The Sims series and he comes to collect a Sim that dies in the gameThe Grim Adventures of Billy and Mandy features the Grim Reaper as a main characters named Grim.Death is also a recurring character in Family Guy.Death takes on a satirical role in Dave Hunter's Reapers inc.Death is also one of the main characters in the anime/manga Soul Eater.Death appears as one of the four Horsemen in the American television series, Supernatural.In the novel "The Book Thief" Death is the narrator.In a YouTube video advertisement series for the video game Dishonored, it is described that Piero received the ideato base Corvo's mask on a human skull when he saw Death himself in a dream.

Notes[1][1] Bunson, Matthew, (1996). Angels A to Z : A Who's Who of the Heavenly Host. Three Rivers Press. ISBN 0-517-88537-9.[2] Hallucinations of the Grim Reaper may cause death especially in a person who is very sick and close to dying by destroying that person's

confidence that he/she can survive, see Nocebo effect.[3] Sailen Debnath, The Meanings of Hindu Gods, Goddesses and Myths, ISBN 9788129114815, Rupa & Co., New Delhi[4] The Korean National Encyclopedia of Ethnic Practices (Page in Korean) (http:/ / 210. 204. 213. 131/ minsok/ dic_index. jsp?P_MENU=04&

DIC_ID=2506& ref=T2& s_idx=4& P_INDEX=0& cur_page=1)[5][5] Olyan, S.M., A Thousiand Thousands Served Him: Exegesis likes it hard in it and the Naming of Angels in Ancient Judaism, page 21.[6][6] Gordon, M.B., Medicine among the Ancient Hebrews, page 472.[7] Midrash Tanhuma on Genesis 39:1[8] Talmud Berakhot 4b[9] Pirke De-Rabbi Eliezer 13[10] Midrash Tanhuma on Exodus 31:18[11] Talmud Avodah Zarah 20b; on putrefaction see also Pesikta de-Rav Kahana 54b; for the eyes compare Ezekiel 1:18 and Revelation 4:6[12] Jewish Quarterly Review vi. 327[13] Pirke De-Rabbi Eliezer 13, end; compare Targum Jonathan to Genesis 3:6, and Yalkut Shimoni 25[14] Genesis 23:3; Genesis Rabba 63:5, misunderstood by the commentators[15] Pirke De-Rabbi Eliezer 32[16] Sifre Deuteronomy 305[17] Pesikta de-Rav Kahana 199, where lifne moto(Deuteronomy 33:1) is explained as meaning "before the Angel of Death"[18] Yalkut Shimoni 428

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Mourning". The Jewish Quarterly Review 6 (2): 317–347. doi: 10.2307/1450143 (http:/ / dx. doi. org/ 10. 2307/1450143). JSTOR  1450143 (http:/ / www. jstor. org/ stable/ 1450143).

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Article Sources and Contributors 11

Article Sources and ContributorsDeath (personification)  Source: http://en.wikipedia.org/w/index.php?oldid=555331087  Contributors: 03ebutkev, 1ForTheMoney, 2004-12-29T22:45Z, 2601:B:9F80:9:10F2:162C:ECE:9B68,40k master, 6Dark6Mark6, A Powerful Weakness, AdamDobay, Aelffin, Aellithy, Ahoerstemeier, Ainlina, Albany NY, Aldy, Aled607, Alexius08, Alison, AmosWolfe, AnFBIagent, Andonic,Andrei Iosifovich, Andresm, Andrew Norman, Andycjp, Angelo.paz, Angie Y., Ani td, AnmaFinotera, Anonymous Dissident, Anshelm, Anthony Appleyard, AntonioMartin, Aomarks, Aphraim,Apol0gies, Apostrophe, Arb, Arch stanton1138, Arenacale, Armbrust, Art LaPella, Artemisboy, Arthur Dent, Asciiavatar, Asenine, Ashkent7, Atcack, Atechi, Atomician, Attig, Augustgrahl,AvatarMN, Avoided, Aziraphale, Azuris, BD2412, Baa, Baln101, Bardia, Barticus88, Basskingcannon, Baxter9, Bdesham, Beiki, BenSamples, Benanhalt, Bender235, Betacommand, Bigtoe,Billwhittaker, Bish, Bjorkhaug, BlackMageJ, Bloodofox, Bloodshedder, Blueaster, Bluezy, Bmg916, Bob Castle, Bob f it, Bobo192, Boffob, Boing! said Zebedee, Bonjory, BooSluggers,Boostaway, Bornintheguz, Bou, Bovineone, Bpeps, Branddobbe, Branko.kokanovic, Brendandh, Brina700, Bronks, Bukino, BulletBillTime, Burns flipper, CTF83!, CallMeSatan, Caltas,CalumH93, CambridgeBayWeather, Can't sleep, clown will eat me, CanadianLinuxUser, Canonblack, Captain Proton, Careless hx, Caribbean H.Q., Carl.bunderson, Carlon, Carrie2002,Castlecrusader, Cat's Tuxedo, Catgut, CatherS, Cenarium, Centauri, Ceoil, Ceyockey, Chandan Guha, Charles Matthews, Chippata, Chris the speller, Chrisbrl88, Chrisinperth, Christopherlin,Chuunen Baka, Clarityfiend, Clerks, Co2gas, Co94, ComicBooksRocks, CommonsDelinker, Conor perks, Conti, Count3D, CowboySpartan, Cpay, Cracker017, Craigy144, CrispyChicken, Cst17,Cuchullain, Curps, CyberGhostface, CyberSkull, Cybercobra, Cyclone space, Cyfal, Cynwolfe, Cyrese25, Czarbender, D. 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Image Sources, Licenses and ContributorsFile:Mort.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Mort.jpg  License: Public Domain  Contributors: Danny-w, Lucienbegule, Man vyi, MathKnight, Origamiemensch, Rolfobermaier, Vassil, Wst, 2 anonymous editsFile:Column temple Artemis Ephesos BM Sc1206 n3.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Column_temple_Artemis_Ephesos_BM_Sc1206_n3.jpg  License: CreativeCommons Attribution 2.5  Contributors: User:JastrowFile:Yama's Court and Hell.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Yama's_Court_and_Hell.jpg  License: Public Domain  Contributors: Magog the Ogre, Redtigerxyz,RozitaFile:Santa-muerte-nlaredo2.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Santa-muerte-nlaredo2.jpg  License: Public Domain  Contributors: Not homeFile:Mort du fossoyeur.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Mort_du_fossoyeur.jpg  License: Public Domain  Contributors: McLeodFile:Cholera.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Cholera.jpg  License: Public Domain  Contributors: Bohème, DL5MDA, Folcrum, Kramer Associates, Monaneko, Pmx,Shyam, Wolfmann, 4 anonymous editsFile:Death on the Rail.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Death_on_the_Rail.jpg  License: Public Domain  Contributors: Before My Ken, Hugh ManateeFile:Black angel iowa city2.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Black_angel_iowa_city2.jpg  License: Creative Commons Attribution-Sharealike 3.0  Contributors:Sculpture by Mario Korbel (1882–1954). Photograph by Billwhittaker (talk). Original uploader was Billwhittaker at en.wikipediaFile:Taby kyrka Death playing chess.jpg  Source: http://en.wikipedia.org/w/index.php?title=File:Taby_kyrka_Death_playing_chess.jpg  License: Creative Commons Attribution-ShareAlike 3.0Unported  Contributors: Håkan Svensson (Xauxa)File:PD-icon.svg  Source: http://en.wikipedia.org/w/index.php?title=File:PD-icon.svg  License: Public Domain  Contributors: Alex.muller, Anomie, Anonymous Dissident, CBM, MBisanz, PBS,Quadell, Rocket000, Strangerer, Timotheus Canens, 1 anonymous edits

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