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95 Æí
¸á±â¼¼µ¦ÀÇ °¡¸£Ä§ÀÌ ·¹¹ÝÆ®¿¡ ¹ÌÄ£ ¿µÇâ | Paper 95
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95:0.1 Àεµ°¡
µ¿¾Æ½Ã¾ÆÀÇ ¸¹Àº Á¾±³¿Í öÇÐÀ» ³ºÀ¸¸é¼, ·¹¹ÝÆ®[1]´Â ¼±¸ ¼¼°è ½Å¾ÓÀÇ º»°íÀåÀÌ µÇ¾ú´Ù. »ì·½ ¼±±³»çµéÀº ÆÈ·¹½ºÅ¸Àΰú
¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ, ÀÌÁýÆ®, À̶õ, ¾Æ¶óºñ¾Æ µî ¼³²¾Æ½Ã¾Æ Àü¿ª¿¡ ÆÛÁ® ¸¶Å°º¥Å¸ ¸áÅ°¼¼µ¦ÀÇ º¹À½ÀÇ »õ·Î¿î ÁÁÀº ¼Ò½ÄÀ» ¼±Æ÷Çß´Ù.
À̵é Áß ¾î¶² Áö¿ª¿¡¼´Â ±×µéÀÇ °¡¸£Ä§ÀÌ °á½ÇÀ» ¸Î¾ú´Ù; ´Ù¸¥ µ¥¼ ±×µéÀº ¼º°øÇÑ Á¤µµ°¡ ´Þ¶ú´Ù. ¶§·Î´Â ±×µéÀÇ ½ÇÆа¡
ÁöÇýÀÇ ºÎÁ· ¶§¹®À̱⵵ ÇÏ°í, ¶§·Î´Â ±×µéÀÌ ÅëÁ¦ÇÒ ¼ö ¾ø´Â »óȲ ¶§¹®À̱⵵ Çß´Ù.
*°¢ÁÖ[1] : ·¹¹ÝÆ® - µ¿ºÎ ÁöÁßÇØ ¿¬¾ÈÀÇ Áö¿ª (·¹¹Ù³í¤ý½Ã¸®¾Æ¤ý¿ä¸£´Ü ¤ýÆÈ·¹½ºÅ¸ÀΤýÀ̽º¶ó¿¤)À» °¡¸®Å²´Ù. | As India gave
rise to many of the religions and philosophies of eastern Asia,
so the Levant was the homeland of the faiths of the Occidental world.
The Salem missionaries spread out all over southwestern Asia, through
Palestine, Mesopotamia, Egypt, Iran, and Arabia, everywhere proclaiming
the good news of the gospel of Machiventa Melchizedek. In some of
these lands their teachings bore fruit; in others they met with
varying success. Sometimes their failures were due to lack of wisdom,
sometimes to circumstances beyond their control. |
1. The Salem Religion in Mesopotamia By 2000 B.C. the religions of Mesopotamia had just about lost the teachings of the Sethites and were largely under the influence of the primitive beliefs of two groups of invaders, the Bedouin Semites who had filtered in from the western desert and the barbarian horsemen who had come down from the north. | ||
95:1.2 ±×·¯³ª
ÇÑ ÁÖÀÇ ÀÏ°ö° ³¯À» ±â¸®´Â Ãʱ⠾ƴ㠻ç¶÷µéÀÇ °ü½ÀÀº °áÄÚ ¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ¿¡¼ ¿ÏÀüÈ÷ »ç¶óÁöÁö ¾Ê¾Ò´Ù. ´Ù¸¸ ¸á±â¼¼µ¦
½Ã´ë¿¡´Â ÀÏ°ö° ³¯À» ÃÖ¾ÇÀÇ ºÒ¿îÀ¸·Î ¿©°åÀ» µû¸§ÀÌ´Ù. ±× ½Ã´ë´Â ±Ý±â·Î °¡µæÇÏ¿´´Ù; ³ª»Û ÀÏ°ö° ³¯¿¡ ±æÀ» ¶°³ª°Å³ª,
¿ä¸®Çϰųª, ºÒÀ» ÁöÇÇ´Â °ÍÀº ºÒ¹ýÀ̾ú´Ù. À¯´ëÀÎÀº »þ¹ÙÅù, 7ÀÏ°ÀÎ ¹Ùºô·Î´Ï¾ÆÀÇ ÀǽĿ¡¼ ±×µéÀÌ ¹ß°ßÇÑ ¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ
±Ý±â Áß ¸¹Àº °ÍÀ» °¡Á®¿Ô´Ù.
| But the custom
of the early Adamite peoples in honoring the seventh day of the
week never completely disappeared in Mesopotamia. Only, during the
Melchizedek era, the seventh day was regarded as the worst of bad
luck. It was taboo-ridden; it was unlawful to go on a journey, cook
food, or make a fire on the evil seventh day. The Jews carried back
to Palestine many of the Mesopotamian taboos which they had found
resting on the Babylonian observance of the seventh day, the Shabattum.
| |
95:1.3 ºñ·Ï »ì·½
¼±»ýµéÀº ¸Þ¼ÒÆ÷Ÿ¹Ì¾ÆÀÇ Á¾±³µéÀ» ´Ùµë°í °³¼± ½ÃÅ°·Á°í ¸¹Àº ÀÏÀ» ÇßÁö¸¸, ±×µéÀº ´Ù¾çÇÑ ¹ÎÁ·µéÀÌ ÇÑ ºÐ Çϳª´ÔÀ» ¿µ±¸ÀûÀ¸·Î
ÀÎÁ¤Çϵµ·Ï Çϴµ¥ ¼º°øÇÏÁö ¸øÇß´Ù. ÀÌ·¯ÇÑ °¡¸£Ä§Àº 150³â ÀÌ»ó ¿ìÀ§¸¦ Á¡ÇÏ´Ù°¡ Á¡Â÷ Àâ´ÙÇÑ ½Åµé(deities)À»
¹Ï´Â ¿¹ÀüÀÇ ½Å¾Ó¿¡ Â÷Ãû ¹«¸À» ²Ý¾ú´Ù.
| Although the
Salem teachers did much to refine and uplift the religions of Mesopotamia,
they did not succeed in bringing the various peoples to the permanent
recognition of one God. Such teaching gained the ascendency for
more than one hundred and fifty years and then gradually gave way
to the older belief in a multiplicity of deities. | |
95:1.4 »ì·½ ¼±»ýµéÀº
¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ ½ÅµéÀÇ ¼ö¸¦ Å©°Ô ÁÙ¿´°í, ÇѶ§ ÁÖ¿ä ½ÅµéÀ» º§¤ý»þ¸¶½¬¤ý³ªºÎ¤ý¾Æ´©¤ýÀ̾Ƥý¸¶¸£µÏ¤ý¾À, ÀÏ°öÀ¸·Î ÁÙ¿´´Ù.
»õ·Î¿î °¡¸£Ä§ÀÌ ÀýÁ¤¿¡ ´ÞÇßÀ» ¶§, ±×µéÀº ÀÌ ½Åµé(gods) Áß ¼¼ ½ÅÀ» ´Ù¸¥ ¸ðµç ½Åº¸´Ù ¿ì¿ùÇÏ°Ô ³ô¿´´Âµ¥, ¹Ùºô·Î´Ï¾ÆÀÇ
»ï½Å(triad)À̾ú´Ù; º§¤ýÀ̾Ƥý¾Æ´©, °ð ¶¥°ú ¹Ù´Ù¿Í ÇÏ´ÃÀÇ ½ÅÀ̾ú´Ù. ¶Ç ´Ù¸¥ »ï½ÅµéÀÌ ´Ù¸¥ Áö¿ª¿¡¼ »ý°Ü³µ°í,
¸ðµÎ°¡ ¾Èµå Á¾Á·°ú ¼ö¸Þ¸£ÀÎÀÇ »ïÀ§ÀÏü °¡¸£Ä§À» ¿¬»óÇϸç, ¸á±â¼¼µ¦ÀÇ ¼¼ µ¿±×¶ó¹Ì Ç¥½Ã¸¦ ¹Ï´Â »ì·½ »ç¶÷µéÀÇ ½Å¾Ó¿¡
±â¹ÝÀ» µÎ°í ÀÖ¾ú´Ù.
| The Salem teachers
greatly reduced the number of the gods of Mesopotamia, at one time
bringing the chief deities down to seven: Bel, Shamash, Nabu, Anu,
Ea, Marduk, and Sin. At the height of the new teaching they exalted
three of these gods to supremacy over all others, the Babylonian
triad: Bel, Ea, and Anu, the gods of earth, sea, and sky. Still
other triads grew up in different localities, all reminiscent of
the trinity teachings of the Andites and the Sumerians and based
on the belief of the Salemites in Melchizedek's insignia of the
three circles. | |
95:1.5 »ì·½ ¼±»ýµéÀº
°áÄÚ ½ÅµéÀÇ ¾î¸Ó´ÏÀÌÀÚ ¼º ´Ù»êÀÇ ¿µ(spirit), À̽߸£ÀÇ Àα⸦ ¿ÏÀüÈ÷ Á¤º¹ÇÏÁö ¸øÇß´Ù. ±×µéÀº ÀÌ ¿©½Å ¼þ¹è¸¦
´Ùµë±â À§ÇØ ¸¹Àº ÀÏÀ» ÇßÁö¸¸, ¹Ùºô·Î´Ï¾ÆÀΰú ±× ÀÌ¿ôµéÀº °áÄÚ ±×µéÀÇ À§ÀåµÈ ÇüÅÂÀÇ ¼º ¼þ¹è¸¦ °áÄÚ ¸ØÃá ÀûÀÌ ¾ø¾ú´Ù.
¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ Àü¿ª¿¡¼ ¸ðµç ¿©¼ºÀÌ ÇÑ ¹øÀº ³¸¼± »ç¶÷µéÀÇ Ç°¿¡ ¾È±â´Â °ÍÀÌ º¸ÆíÀû °üÇàÀÌ µÇ¾ú´Ù; ÀÌ°ÍÀº À̽߸£°¡
¿ä±¸ÇÏ´Â Çå½ÅÀ¸·Î ¿©°ÜÁ³°í, Ãâ»êÀ²Àº ÀÌ·¯ÇÑ ¼ºÀû Èñ»ý¿¡¼ Å©°Ô Á¿ìµÈ´Ù°í ¹Ï¾ú´Ù.
| Never did the
Salem teachers fully overcome the popularity of Ishtar, the mother
of gods and the spirit of sex fertility. They did much to refine
the worship of this goddess, but the Babylonians and their neighbors
had never completely outgrown their disguised forms of sex worship.
It had become a universal practice throughout Mesopotamia for all
women to submit, at least once in early life, to the embrace of
strangers; this was thought to be a devotion required by Ishtar,
and it was believed that fertility was largely dependent on this
sex sacrifice. | |
95:1.6 ¸á±â¼¼µ¦
°¡¸£Ä§ÀÇ Ãʱâ Áøº¸´Â, Å°½Ã¿¡ ÀÖ´Â Çб³ÀÇ ÁöµµÀÚ ³ªº¸´åÀÌ À¯ÇàÇÏ´ø ¼ºÀü ¸ÅÃá dz½ÀÀ» ÇÕµ¿À¸·Î °ø°ÝÇϱâ·Î °áÁ¤ÇÒ ¶§±îÁö
¸Å¿ì ¸¸Á·½º·¯¿ü´Ù. ±×·¯³ª »ì·½ ¼±±³»çµéÀº ÀÌ·¯ÇÑ »çȸ °³ÇõÀ» ÀÏÀ¸Å°·Á´Â ³ë·Â¿¡ ½ÇÆÐÇß°í, ÀÌ ½ÇÆÐÀÇ ÆÄź ¼Ó¿¡¼
±×µéÀÇ ´õ Áß¿äÇÑ ¿µÀû¤ýöÇÐÀû °¡¸£Ä§Àº ¸ðµÎ Æйè·Î ¹«³ÊÁ³´Ù.
| The early progress
of the Melchizedek teaching was highly gratifying until Nabodad,
the leader of the school at Kish, decided to make a concerted attack
upon the prevalent practices of temple harlotry. But the Salem missionaries
failed in their effort to bring about this social reform, and in
the wreck of this failure all their more important spiritual and
philosophic teachings went down in defeat. | |
95:1.7 »ì·½ º¹À½ÀÇ
½ÇÆд Áï½Ã·Î À̽߸£¸¦ ¼þ¹èÇÏ´Â Å« Áõ°¡·Î À̾îÁ³°í, ÀÌ¹Ì ÆÈ·¹½ºÅ¸ÀÎÀº ¾Æ½ºÅ¸·Ô, ÀÌÁýÆ®´Â À̽ýº, ±×¸®½º´Â ¾ÆÇÁ·ÎµðÅ×,
ºÏºÎ ºÎÁ·Àº ¾Æ½ºÅ¸¸£Å× ¶ó´Â ÀǽÄÇàÀ§°¡ ħÅõÇØ ÀÖ¾ú´Ù. ±×¸®°í ±×°ÍÀº ¹Ùºô·Î´Ï¾ÆÀÇ »çÁ¦µéÀÌ º°À» º¸´Â °ÍÀ¸·Î »õ·Ó°Ô
º¯ÇÑ À̽ºÅ¸¸£ ¼þ¹èÀÇ ºÎÈï°ú ¿¬°áµÇ¾î ÀÖ¾ú´Ù; Á¡¼º¼úÀº ¸¶Áö¸·À¸·Î ¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ¿¡¼ Å« ºÎÈïÀ» °Þ°í ÀÖ¾úÀ¸¸ç, Á¡Ä¡±â°¡
À¯ÇàÇÏ°í, ¸î ¼¼±â µ¿¾È »çÁ¦Á÷Àº °¥¼ö·Ï ´õ ¾ÇȵǾú´Ù.
| This defeat
of the Salem gospel was immediately followed by a great increase
in the cult of Ishtar, a ritual which had already invaded Palestine
as Ashtoreth, Egypt as Isis, Greece as Aphrodite, and the northern
tribes as Astarte. And it was in connection with this revival of
the worship of Ishtar that the Babylonian priests turned anew to
stargazing; astrology experienced its last great Mesopotamian revival,
fortunetelling became the vogue, and for centuries the priesthood
increasingly deteriorated. | |
95:1.8 ¸á±â¼¼µ¦Àº
ÃßÁ¾Àڵ鿡°Ô À¯ÀÏÇϽŠÇϳª´Ô, ¾Æ¹öÁö¿Í ¸¸¹°ÀÇ Ã¢Á¶ÀÚ¿¡ ´ëÇØ °¡¸£Ä¡°í ¿ÀÁ÷ ¹ÏÀ½À¸·Î ½ÅÀÇ ÀºÃÑÀ» ¾ò´Â´Ù´Â º¹À½¸¸À»
ÀüÆÄÇ϶ó°í °æ°íÇß¾ú´Ù. ±×·¯³ª »õ·Î¿î Áø¸®¸¦ °¡¸£Ä¡´Â ¼±»ýµéÀÌ ³Ê¹« ¸¹Àº °ÍÀ» ½ÃµµÇÏ°í, ´À¸° Áøȸ¦ °©ÀÛ½º·¯¿î Çõ¸íÀ¸·Î
´ëüÇÏ·Á°í ½ÃµµÇÏ´Â °ÍÀº Á¾Á¾ ÀÖ´Â À߸øÀ̾ú´Ù. ¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ¿¡¼ ¸á±â¼¼µ¦ ¼±±³»çµéÀº »ç¶÷µé¿¡°Ô ³Ê¹« ³ôÀº µµ´öÀû ±âÁØÀ»
Á¦½ÃÇß´Ù; ±×µéÀº ³Ê¹« ¸¹Àº °ÍÀ» ½ÃµµÇß°í ±×µéÀÇ °í±ÍÇÑ ¿îµ¿Àº ½ÇÆзΠ³¡³µ´Ù. ±×µéÀº È®½ÇÇÑ º¹À½À» ÀüÇÏ°í ¿ìÁÖ
¾Æ¹öÁöÀÇ ½ÇüÀû Áø½ÇÀ» ¼±Æ÷ÇÏ´Â ÀÓ¹«¸¦ ¸Ã¾ÒÁö¸¸, ºÐ¸íÈ÷ °¡Ä¡ ÀÖ´Â °³ÇõÀ̶ó´Â ¸íºÐ¿¡ ¾ôÈ÷°Ô µÇ¾ú°í, µû¶ó¼ ±×µéÀÇ
À§´ëÇÑ ÀÓ¹«´Â ¿·±æ·Î ºüÁ® ÁÂÀý°ú ¸Á°¢ ¼Ó¿¡¼ »ç½Ç»ó ±æÀ» ÀÒ°í ¸»¾Ò´Ù.
| Melchizedek
had warned his followers to teach about the one God, the Father
and Maker of all, and to preach only the gospel of divine favor
through faith alone. But it has often been the error of the teachers
of new truth to attempt too much, to attempt to supplant slow evolution
by sudden revolution. The Melchizedek missionaries in Mesopotamia
raised a moral standard too high for the people; they attempted
too much, and their noble cause went down in defeat. They had been
commissioned to preach a definite gospel, to proclaim the truth
of the reality of the Universal Father, but they became entangled
in the apparently worthy cause of reforming the mores, and thus
was their great mission sidetracked and virtually lost in frustration
and oblivion. | |
95:1.9 Å°½Ã¿¡
ÀÖ´ø »ì·½ º»ºÎ´Â ÇÑ ¼¼´ë ¾È¿¡ ³¡ÀÌ ³µ°í, À¯ÀÏÇÑ Çϳª´ÔÀ» ¹Ï´Â ¹ÏÀ½ÀÇ ÀüÆÄ´Â ¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ Àü¿ª¿¡¼ °ÅÀÇ »ç¶óÁ³´Ù.
±×·¯³ª »ì·½ Çб³µéÀÇ ÀÜÀç´Â °è¼Ó ³²¾ÆÀÖ¾ú´Ù. ¿©±âÀú±â Èð¾îÁø ÀÛÀº ¹«¸®µéÀº À¯ÀÏÇÑ Ã¢Á¶ÀÚ¿¡ ´ëÇÑ ¹ÏÀ½À» À̾¸ç,
¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ »çÁ¦µéÀÇ ¿ì»ó ¼þ¹è¿Í ºÎµµ´ö¿¡ ¸Â¼ ½Î¿ü´Ù.
| In one generation
the Salem headquarters at Kish came to an end, and the propaganda
of the belief in one God virtually ceased throughout Mesopotamia.
But remnants of the Salem schools persisted. Small bands scattered
here and there continued their belief in the one Creator and fought
against the idolatry and immorality of the Mesopotamian priests.
| |
95:1.10 ±×µéÀÇ
°¡¸£Ä§ÀÌ °ÅºÎµÇ°í ³ ´ÙÀ½ ±â°£¿¡ »ì¾Ò´ø »ì·½ ¼±±³»çµéÀº ±¸¾à¼º°æ ½ÃÆíÀÇ ¸¹Àº ºÎºÐÀ» ±â·ÏÇÏ°í µ¹¿¡ »õ°åÀ¸¸ç, ÈÄÀÏÀÇ
È÷ºê¸® »çÁ¦µéÀº Æ÷·Î »ýÈ° ½ÃÀý¿¡ ÀÌ°ÍÀ» µ¹¿¡¼ ¹ß°ßÇß°í, ³ªÁß¿¡ À¯´ëÀÎÀÌ Àú¼úÇß´Ù°í ¿©±â´Â Âù¼Û ¸ðÀ½¿¡ À̰͵éÀ»
º´ÇÕÇÏ¿´´Ù. ¹Ùºô·Ð¿¡¼ ¿Â ÀÌ ¾Æ¸§´Ù¿î Âù¼ÛµéÀº º§¸¶¸£µÏÀÇ ¼ºÀü¿¡¼ ±â·ÏµÈ ±ÛÀÌ ¾Æ´Ï´Ù. ÀÌ ³ë·¡µéÀº Ãʱ⠻췽 ¼±±³»çµé
ÈļÕÀÇ ÀÛÇ°À̾ú°í, ¹Ùºô·Î´Ï¾Æ »çÁ¦µéÀÇ ¸¶¹ý ¼öÁý°ú ¶Ñ·ÇÀÌ ´ëÁ¶°¡ µÈ´Ù. ¿é±â´Â Å°½Ã¿Í ¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ Àü¿ª¿¡¼ ÀÖ´ø
»ì·½ Çб³ÀÇ °¡¸£Ä§À» »ó´çÈ÷ Àß ¹Ý¿µÇÏ°í ÀÖ´Ù.
| It was the
Salem missionaries of the period following the rejection of their
teaching who wrote many of the Old Testament Psalms, inscribing
them on stone, where later-day Hebrew priests found them during
the captivity and subsequently incorporated them among the collection
of hymns ascribed to Jewish authorship. These beautiful psalms from
Babylon were not written in the temples of Bel-Marduk; they were
the work of the descendants of the earlier Salem missionaries, and
they are a striking contrast to the magical conglomerations of the
Babylonian priests. The Book of Job is a fairly good reflection
of the teachings of the Salem school at Kish and throughout Mesopotamia.
| |
95:1.11 ¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ
Á¾±³ ¹®ÈÀÇ ¸¹Àº ºÎºÐÀÌ ¾Æ¸Þ´Ï¸ðÇÇ¿Í ÀÌÅ©³ªÅæÀÇ ÀÛÇ°À» ÅëÇØ ÀÌÁýÆ®¸¦ °ÅÃÄ È÷ºê¸® ¹®Çаú ¿¹¹è ÀÇ½Ä ¼ÓÀ¸·Î À¯ÀԵǾú´Ù.
ÀÌÁýÆ®ÀÎÀº ¿¹Àü¿¡ ÀÖ´ø ¸Þ¼ÒÆ÷Ÿ¹Ì¾ÆÀÇ ¾Èµå Á¾Á·¿¡¼ ³»·Á¿Â »çȸÀû Àǹ«¿¡ °üÇÑ °¡¸£Ä§À» Àß º¸Á¸ÇÏ°í ÀÖ¾ú°í, À¯ÇÁ¶óÅ×½º°
À¯¿ªÀ» Â÷ÁöÇß´ø ÈÄÀÏÀÇ ¹Ùºô·Î´Ï¾ÆÀÎÀº ´ëü·Î ÀÌ°ÍÀ» ÀÒ¾î¹ö·È´Ù.
| Much of the
Mesopotamian religious culture found its way into Hebrew literature
and liturgy by way of Egypt through the work of Amenemope and Ikhnaton.
The Egyptians remarkably preserved the teachings of social obligation
derived from the earlier Andite Mesopotamians and so largely lost
by the later Babylonians who occupied the Euphrates valley. |
95:2.1 ¸á±â¼¼µ¦ÀÌ ÁØ ÃÖÃÊÀÇ °¡¸£Ä§Àº ÀÌÁýÆ®¿¡¼ Á¤¸»·Î ±íÀÌ »Ñ¸®³»·È°í, °Å±â¼ ÀÌ °¡¸£Ä§Àº ³ªÁß¿¡ À¯·´À¸·Î ÆÛÁ³´Ù. ³ªÀÏ° À¯¿ªÀÇ ÁøÈ Á¾±³´Â À¯ÇÁ¶óÅ×½º° À¯¿ª¿¡ ÀÖ´ø ¿ì¼öÇÑ ÇÍÁÙ, °ð ³ò Á¾Á·, ¾Æ´ã Á¾Á·, ±×¸®°í ÈÄÀÏ¿¡ ¾Èµå Á¾Á·µéÀÌ µµÂøÇÔÀ¸·Î Á¤±âÀûÀ¸·Î °ÈµÇ¾ú´Ù. ¶§¶§·Î ÀÌÁýÆ®ÀÇ ¸¹Àº ¹®°ü ÇàÁ¤°¡µéÀº ¼ö¸Þ¸£ÀÎÀ̾ú´Ù. ÀÌ ½ÃÀýÀÇ Àεµ°¡ ¼¼°è Á¾Á·µéÀÌ °¡Àå ¸¹ÀÌ È¥ÀçµÇ¾î ÀÖ¾ú´ø °Í°ú °°ÀÌ, ÀÌÁýÆ®µµ À¯¶õ½Ã¾Æ¿¡¼ ¹ß°ßµÇ´Â ¹Ù °¡Àå öÀúÈ÷ È¥ÇÕµÈ Á¾·ùÀÇ Á¾±³ öÇÐÀ» À°¼ºÇß°í, ³ªÀÏ° À¯¿ªÀ¸·ÎºÎÅÍ ÀÌ°ÍÀº ¼¼°è °¢Áö·Î ÆÛÁ®³ª°¬´Ù. À¯´ëÀÎÀº ¹Ùºô·Î´Ï¾ÆÀÎÀ¸·ÎºÎÅÍ ¼¼°è âÁ¶¿¡ °üÇÑ ±×µéÀÇ °³³äÀ» ¸¹ÀÌ ¹Þ¾ÒÁö¸¸, ±×µéÀº ÀÌÁýÆ®ÀÎÀ¸·ÎºÎÅÍ ½Å¼ºÇÑ ¼·¸® °³³äÀ» ²ø¾î³Â´Ù. | 2. Early Egyptian Religion The original Melchizedek teachings really took their deepest root in Egypt, from where they subsequently spread to Europe. The evolutionary religion of the Nile valley was periodically augmented by the arrival of superior strains of Nodite, Adamite, and later Andite peoples of the Euphrates valley. From time to time, many of the Egyptian civil administrators were Sumerians. As India in these days harbored the highest mixture of the world races, so Egypt fostered the most thoroughly blended type of religious philosophy to be found on Urantia, and from the Nile valley it spread to many parts of the world. The Jews received much of their idea of the creation of the world from the Babylonians, but they derived the concept of divine Providence from the Egyptians. | |
95:2.2 ÀÌÁýÆ®¸¦
¸Þ¼ÒÆ÷Ÿ¹Ì¾Æº¸´Ù »ì·½ÀÇ °¡¸£Ä§À» ´õ À¯¸®ÇÏ°Ô ¸¸µç °ÍÀº öÇÐ, Á¾±³ÀûÀ̶ó±âº¸´Ù Á¤Ä¡Àû, µµ´öÀû ¼ºÇâÀ̾ú´Ù. ÀÌÁýÆ®ÀÇ
°¢ ºÎÁ· ÁöµµÀÚµéÀº ¿ÕÁ¿¡ ¿À¸£±â À§ÇØ ÅõÀïÇÑ ÈÄ, ºÎÁ·ÀÇ ½ÅÀ» ´Ù¸¥ ¸ðµç ½ÅµéÀÇ Ã¢Á¶ÁÖ¶ó°í ¼±¾ðÇÔÀ¸·Î½á ±×ÀÇ ¿ÕÁ¶¸¦
¿µ¼Ó½ÃÅ°·Á Çß´Ù. ÀÌ ¹æ¹ýÀ¸·Î ÀÌÁýÆ®ÀÎÀº Â÷Ãû ÃÊ¿ù ½Å(supergod) °³³ä¿¡ Àͼ÷ÇØÁ³´Âµ¥, ÀÌ°ÍÀº ³ªÁß¿¡ ¿ìÁÖ¸¦
âÁ¶ÇÑ ½ÅÀÇ ±³¸®¿¡ À̸£´Â µðµõµ¹À̾ú´Ù. ÀϽű³ °³³äÀº ÀÌÁýÆ®¿¡¼ ¸î ¼¼±â µ¿¾È ¿À¶ô°¡¶ô Èçµé·È°í, À¯ÀϽſ¡ ´ëÇÑ
¹ÏÀ½Àº Ç×»ó ¼¼·ÂÀ» ³ÐÇûÁö¸¸, °áÄÚ ÁøÈÇÏ´Â ´Ù½Å±³ °³³äÀ» °áÄÚ Áö¹èÇÏÁö ¸øÇß´Ù.
| It was political
and moral, rather than philosophic or religious, tendencies that
rendered Egypt more favorable to the Salem teaching than Mesopotamia.
Each tribal leader in Egypt, after fighting his way to the throne,
sought to perpetuate his dynasty by proclaiming his tribal god the
original deity and creator of all other gods. In this way the Egyptians
gradually got used to the idea of a supergod, a steppingstone to
the later doctrine of a universal creator Deity. The idea of monotheism
wavered back and forth in Egypt for many centuries, the belief in
one God always gaining ground but never quite dominating the evolving
concepts of polytheism. | |
95:2.3 ¿À·£ ¼¼¿ù
µ¿¾È, ÀÌÁýÆ®ÀÇ ¹ÎÁ·µéÀº ÀÚ¿¬½Å ¼þ¹è¿¡ Á¥¾î ÀÖ¾ú´Ù. ´õ ÀÚ¼¼È÷ ¸»Çϸé, µû·Î µÈ 40 ºÎÁ·Àº Àú¸¶´Ù Ưº°ÇÑ Áý´ÜÀÇ
½ÅÀ» °¡Á³°í, Çϳª´Â Ȳ¼Ò, Çϳª´Â »çÀÚ, Çϳª´Â ¼ý¾ç, ÀÌ·± µûÀ§¸¦ ¼þ¹èÇß´Ù. ±×º¸´Ù Àü¿¡ ±×µéÀº ¾Æ¸Þ¸®Ä« Àεð¾È°ú
¹«Ã´ ºñ½ÁÇÏ°Ô, ÅäÅÛ ºÎÁ·µéÀ̾ú´Ù.
| For ages the
Egyptian peoples had been given to the worship of nature gods; more
particularly did each of the two-score separate tribes have a special
group god, one worshiping the bull, another the lion, a third the
ram, and so on. Still earlier they had been totem tribes, very much
like the Amerinds. | |
95:2.4 ´ç½Ã ÀÌÁýÆ®ÀεéÀº
º®µ¹ ¾ø´Â ¹«´ý¿¡ ¹¯Èù ½Ãü°¡ ¼Ò´Ù°¡ ¾ø´Â ¸ð·¡ÀÇ ÀÛ¿ëÀ¸·Î º¸Á¸µÇ°í, º®µ¹ ±Ý°í¿¡ ¹¯Èù ½Ãü´Â ºÎÆÐÇÏ´Â °ÍÀ» °üÂûÇß´Ù.
ÀÌ·¯ÇÑ °üÂûÀº Á×Àº ÀÚ¸¦ ¹æºÎ ó¸®ÇÏ´Â ÈÄ´ëÀÇ °üÇàÀ¸·Î À̾îÁø ½ÇÇèÀ¸·Î À̾îÁ³´Ù. ÀÌÁýÆ®ÀεéÀº ½Ã½ÅÀ» º¸Á¸ÇÏ´Â °ÍÀÌ
¹Ì·¡ÀÇ »îÀ» Åë°úÇÏ´Â µ¥ µµ¿òÀÌ µÈ´Ù°í ¹Ï¾ú´Ù. ½Ã½ÅÀÌ ºÎÆÐÇÏ°í ³ ÈÄ ¸Õ ¹Ì·¡¿¡´Â ½ÅºÐÀÌ ¹àÇôÁú ¼ö ÀÖµµ·Ï ¹«´ý¿¡
½Ã½Å°ú ÇÔ²² Á¶°¢»óÀ» ¾ÈÄ¡ÇÏ°í °ü¿¡ ºñ¹®À» »õ°å´Ù. ÀÌ ¸ÅÀå Á¶°¢»óÀÇ Á¦ÀÛÀº ÀÌÁýÆ® ¹Ì¼úÀÇ Å« ¹ßÀüÀ¸·Î À̾îÁ³´Ù.
| In time the
Egyptians observed that dead bodies placed in brickless graves were
preserved-embalmed-by the action of the soda-impregnated sand, while
those buried in brick vaults decayed. These observations led to
those experiments which resulted in the later practice of embalming
the dead. The Egyptians believed that preservation of the body facilitated
one's passage through the future life. That the individual might
properly be identified in the distant future after the decay of
the body, they placed a burial statue in the tomb along with the
corpse, carving a likeness on the coffin. The making of these burial
statues led to great improvement in Egyptian art. | |
95:2.5 ¿©·¯ ¼¼±â
µ¿¾È ÀÌÁýÆ®ÀÎÀº ¹«´ýÀÌ ½Ãü¸¦ º¸È£Çϸç, ±× °á°ú·Î Á×Àº µÚ¿¡ ÄèÀûÇÏ°Ô »ì¾Æ³²´Â °ÍÀ» º¸È£ÇÏ´Â ÀåÄ¡¶ó°í ¹Ï¾ú´Ù. ÈÄÀÏ¿¡
¸¶¹ý dz½ÀÀÇ ÁøÈ´Â ¿ä¶÷¿¡¼ ¹«´ý±îÁö ÀÏ»ý µ¿¾È ¼º°¡¼ÌÁö¸¸, ¾ÆÁÖ È¿°úÀûÀ¸·Î ±×µéÀÌ ¹«´ý Á¾±³¸¦ ¹þ¾î³ª°Ô ÇÏ¿´´Ù.
»çÁ¦µéÀº °ü¿¡ ºÎÀûÀÌ µÇ´Â ±¸ÀýÀ» »õ±â°ï ÇÏ¿´°í, ÀÌ°ÍÀÌ ¡°ÁöÇÏ ¼¼°è¿¡¼ »ç¶÷ÀÇ ½ÉÀåÀ» »©¾Ñ±â´Â °Í¡±À» ¸·´Â º¸È£
Á¶Ä¡¶ó°í ¹Ï¾ú´Ù. À̳» ¿©·¯ Á¾·ùÀÇ ¸¶¹ý ±¸ÀýÀÌ ¼öÁýµÇ¾ú°í, ¡®»çÀÚÀÇ ¼¡¯·Î¼ º¸Á¸µÇ¾ú´Ù. ±×·¯³ª ³ªÀÏ° À¯¿ª¿¡¼
¸¶¹ý ÀǽÄÀº ÀÏÂïºÎÅÍ, ±× ½ÃÀýÀÇ ÀǽÄÀÌ ÈçÄ¡ ¾Ê°Ô µµ´ÞÇÏ´Â Á¤µµ·Î, ¾ç½É°ú ÀÎÇ°ÀÇ ºÐ¾ß¿Í °ü·ÃµÇ¾ú´Ù. ±×¸®°í ÈÄÀÏ¿¡
±¸¿ø¹Þ´Â °ÍÀº ¹«´ýÀ» °øµé¿© Áþ±âº¸´Ù ÀÌ·¯ÇÑ À±¸®Àû¤ýµµ´öÀû ÀÌ»ó¿¡ ´Þ·Á ÀÖ¾ú´Ù.
| For centuries
the Egyptians placed their faith in tombs as the safeguard of the
body and of consequent pleasurable survival after death. The later
evolution of magical practices, while burdensome to life from the
cradle to the grave, most effectually delivered them from the religion
of the tombs. The priests would inscribe the coffins with charm
texts which were believed to be protection against a "man's
having his heart taken away from him in the nether world."
Presently a diverse assortment of these magical texts was collected
and preserved as The Book of the Dead. But in the Nile valley magical
ritual early became involved with the realms of conscience and character
to a degree not often attained by the rituals of those days. And
subsequently these ethical and moral ideals, rather than elaborate
tombs, were depended upon for salvation. | |
95:2.6 ÀÌ ½ÃÀýÀÇ
¹Ì½ÅÀº, ħÀÌ º´ °íÄ¡´Â ¾àÀ¸·Î¼ È¿·ÂÀÌ ÀÖ´Ù´Â ³Î¸® ÆÛÁø ¹ÏÀ½¿¡ Àß ³ªÅ¸³ª´Âµ¥, ÀÌ °³³äÀº ÀÌÁýÆ®¿¡¼ ±â¿øÀÌ ÀÖ¾ú°í
°Å±â¼ºÎÅÍ ¾Æ¶óºñ¾Æ¿Í ¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ·Î ÆÛÁ³´Ù. Àü¼³¿¡¼´Â ÀþÀº È£·ç½º ½ÅÀÌ ¼Â°ú ½Î¿òÀ» ¹úÀÌ´Â °úÁ¤¿¡¼ Á¦ ´«À» ÀÒ¾î¹ö·ÈÁö¸¸,
¼ÂÀ» Á¤º¹ÇÑ µÚ¿¡ ÁöÇý·Î¿î ½Å Å佺°¡ »óó¿¡ ħÀ» ¹ñ¾î »óó¸¦ Ä¡·áÇØ ÁÖ¾ú´Ù.
| The superstitions
of these times are well illustrated by the general belief in the
efficacy of spittle as a healing agent, an idea which had its origin
in Egypt and spread therefrom to Arabia and Mesopotamia. In the
legendary battle of Horus with Set the young god lost his eye, but
after Set was vanquished, this eye was restored by the wise god
Thoth, who spat upon the wound and healed it. | |
95:2.7 ÀÌÁýÆ®ÀεéÀº
¿À·§µ¿¾È ¹ãÇϴÿ¡ ¹Ý¦ÀÌ´Â º°µéÀÌ °¡Ä¡ ÀÖ´Â Á×Àº ÀÚµéÀÇ È¥ÀÌ »ýÁ¸ÇÏ´Â °ÍÀ» »ó¡ÇÑ´Ù°í ¹Ï¾ú´Ù. ÀÏÁ¤ ±â°£ µ¿¾È,
ÅÂ¾ç ¼þ¹è´Â ÀÏÁ¾ÀÇ Á¶»ó ¼þ¹è°¡ µÇ¾ú´Ù. °Å´ëÇÑ ÇǶó¹ÌµåÀÇ °æ»çÁø ÀÔ±¸ Åë·Î´Â ¹«´ý¿¡¼ ³ª¿Ã ¶§ ¿ÕÀÇ È¥ÀÌ Á¤ÁöÇØ
ÀÖ´Â º°ÀÚ¸®, Áï ¿ÕÀÇ °ÅÁÖÁö·Î ÃßÁ¤µÇ´Â °íÁ¤µÈ º°ÀÚ¸®·Î Á÷ÇàÇÒ ¼ö ÀÖµµ·Ï ºÏ±Ø¼ºÀ» ÇâÇÏ°í ÀÖ¾ú´Ù.
| The Egyptians
long believed that the stars twinkling in the night sky represented
the survival of the souls of the worthy dead; other survivors they
thought were absorbed into the sun. During a certain period, solar
veneration became a species of ancestor worship. The sloping entrance
passage of the great pyramid pointed directly toward the Pole Star
so that the soul of the king, when emerging from the tomb, could
go straight to the stationary and established constellations of
the fixed stars, the supposed abode of the kings. | |
95:2.8 ±¸¸§ ¼ÓÀÇ
Æ´À» ÅëÇØ ºñ½ºµëÈ÷ ³»·Á¿À´Â ÅÂ¾ç ºûÀÌ ¶¥À¸·Î Åë°úÇÏ´Â °ÍÀÌ °üÂûµÉ ¶§, »ç¶÷µéÀº ¿Õ°ú ´Ù¸¥ ÀÇ·Î¿î »ç¶÷µéÀÌ ¿Ã¶ó°¥
¼ö ÀÖµµ·Ï ÇÏ´Ã °è´ÜÀÌ ³»·Á ³õÀÌ´Â °ÍÀ» ¾Ï½ÃÇÑ´Ù°í ¹Ï¾ú´Ù. ¡°ÆäÇÇ ¿ÕÀº ¾î¸Ó´ÏÇÑÅ×·Î ¿Ã¶ó°¡±â À§Çؼ ±×ÀÇ ¹ß¹Ø °è´ÜÀ¸·Î
ºûÀ» ³»·Á³õ¾Ò´Ù.¡±
| When the oblique
rays of the sun were observed penetrating earthward through an aperture
in the clouds, it was believed that they betokened the letting down
of a celestial stairway whereon the king and other righteous souls
might ascend. "King Pepi has put down his radiance as a stairway
under his feet whereon to ascend to his mother." | |
95:2.9 ¸á±â¼¼µ¦ÀÌ
À°Ã¼¸¦ ÀÔ°í ³ªÅ¸³µÀ» ¶§, ÀÌÁýÆ®Àο¡°Ô´Â ÁÖº¯ ¹ÎÁ·µéº¸´Ù ÈξÀ ³ôÀº Á¾±³°¡ ÀÖ¾ú´Ù. ¸öÀ» ÀÒ¾î¹ö¸° È¥Àº ¸¶¹ýÀÇ °ø½ÄÀ¸·Î
¾Ë¸Â°Ô ¹«ÀåÇϸé, Áß°£¿¡ ÀÖ´Â ¾Ç·ÉµéÀ» ÇÇÇØ ¿À½Ã¸®½ºÀÇ ÀçÆǽDZîÁö °¥ ¼ö ÀÖ´Ù°í ¹Ï¾úÀ¸¸ç, °Å±â¼ ¡°»ìÀΤý°µµ¤ý°ÅÁþ¤ý°£À½¤ýµµµÏÁú¤ýÀ̱â½É¡±ÀÇ
ÁË°¡ ¾øÀ¸¸é, Áö±ØÈ÷ º¹½º·¯¿î ³ª¶ó·Î ÀÔÀåÀÌ Çã¶ôµÉ °ÍÀ̶ó ±×µéÀº ¹Ï¾ú´Ù. ÀÌ È¥À» Àú¿ï¿¡ ´Þ¾Æ¼ ¸ðÀÚ¶ó´Â °ÍÀÌ ¹ß°ßµÇ¸é,
Áö¿ÁÀÇ ¿©½ÅÀÌ ÀÖ´Â Áö¿ÁÀ¸·Î º¸³»Áö°Ô µÉ °ÍÀ̾ú´Ù. ±×¸®°í ÀÌ°ÍÀº, »ó´ëÀûÀ¸·Î, ¸¹Àº ÁÖº¯ ¹ÎÁ·µéÀÇ ¹ÏÀ½¿¡ ºñÇØ,
¹Ì·¡ÀÇ »î¿¡ ´ëÇÑ ¹ßÀüµÈ °³³äÀ̾ú´Ù.
| When Melchizedek
appeared in the flesh, the Egyptians had a religion far above that
of the surrounding peoples. They believed that a disembodied soul,
if properly armed with magic formulas, could evade the intervening
evil spirits and make its way to the judgment hall of Osiris, where,
if innocent of "murder, robbery, falsehood, adultery, theft,
and selfishness," it would be admitted to the realms of bliss.
If this soul were weighed in the balances and found wanting, it
would be consigned to hell, to the Devouress. And this was, relatively,
an advanced concept of a future life in comparison with the beliefs
of many surrounding peoples. | |
95:2.10 ¶¥¿¡¼
À°Ã¼¸¦ ÀÔÀº »ç¶÷ÀÇ »îÀÇ ÁË¿¡ ´ëÇÑ ÈÄ´ëÀÇ ½ÉÆÇ °³³äÀº ÀÌÁýÆ®¿¡¼ È÷ºê¸® ½ÅÇÐÀ¸·Î ¿Å°Ü°¬´Ù. ½ÉÆÇÀ̶ó´Â ³¹¸»Àº È÷ºê¸®
½ÃÆí Àüü¿¡ ²À ÇÑ ¹ø µîÀåÇϴµ¥, ±× ƯÁ¤ÇÑ ½ÃÆíÀº ÀÌÁýÆ®ÀÎÀÌ ¾´ °ÍÀÌ´Ù.
| The concept
of judgment in the hereafter for the sins of one's life in the flesh
on earth was carried over into Hebrew theology from Egypt. The word
judgment appears only once in the entire Book of Hebrew Psalms,
and that particular psalm was written by an Egyptian. |
95:3.1 ºñ·Ï ÀÌÁýÆ®ÀÇ ¹®È¿Í Á¾±³´Â ÁÖ·Î ¾Èµå Á¾Á·ÀÌ »ì´ø ¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ¿¡¼ À¯·¡µÇ¾ú°í, È÷ºê¸®Àΰú ±×¸®½ºÀÎÀ» ÅëÇؼ ´ëºÎºÐ, ÈÄÀÏÀÇ ¹®¸í¿¡ Àü´ÞµÇ¾úÁö¸¸, ÀÌÁýÆ®ÀÎÀÇ »çȸ¿Í À±¸®Àû ÀÌ»óÁÖÀÇÀÇ »ó´ç ºÎºÐÀº ¼øÀüÈ÷ ÁøÈÀûÀÎ ¹ßÀüÀ¸·Î ³ªÀÏ° À¯¿ª¿¡¼ »ý°Ü³µ´Ù. ¾Èµå Á¾Á·¿¡ ±â¿øÀ» °¡Áø Áø¸®¿Í ¹®È¸¦ ¸¹ÀÌ ¼öÀÔÇߴµ¥µµ, ¹Ì°¡¿¤ÀÇ ¼ö¿©°¡ ÀÖ±â Àü¿¡ ´Ù¸¥ ¾î´À Á¦ÇÑµÈ Áö¿ª¿¡¼ ºñ½ÁÇÏ°Ô ÀÚ¿¬½º·¯¿î ¹æ¹ýÀ¸·Î ³ªÅ¸³ °Íº¸´Ù ÀÌÁýÆ®¿¡¼ ¼øÀüÈ÷ Àΰ£Àû ¹ßÀüÀ¸·Î¼ µµ´ö ¹®È°¡ ´õ ¹ß´ÞÇß´Ù. | 3. Evolution of Moral Concepts Although the culture and religion of Egypt were chiefly derived from Andite Mesopotamia and largely transmitted to subsequent civilizations through the Hebrews and Greeks, much, very much, of the social and ethical idealism of the Egyptians arose in the valley of the Nile as a purely evolutionary development. Notwithstanding the importation of much truth and culture of Andite origin, there evolved in Egypt more of moral culture as a purely human development than appeared by similar natural techniques in any other circumscribed area prior to the bestowal of Michael. | |
95:3.2 µµ´öÀÇ
ÁøÈ´Â °è½Ã¿¡ ÀüÀûÀ¸·Î ÀÇÁ¸ÇÏÁö ¾Ê´Â´Ù. ³ôÀº µµ´ö °³³äÀº Àΰ£ ÀÚ½ÅÀÇ Ã¼Çè¿¡¼ ¾òÀ» ¼ö ÀÖ´Ù. Àΰ£¿¡°Ô ½Å¼ºÇÑ ¿µÀÌ
±êµé±â ¶§¹®¿¡, Àΰ£ÀÇ °³ÀÎÀû üÇèÀÇ »îÀ¸·ÎºÎÅÍ ¿µÀû °¡Ä¡¸¦ ¹ß´Þ½ÃÅ°°í ¿ìÁÖ ÅëÂû·ÂÀ» ¾òÀ» ¼ö ÀÖ´Ù. ¾ç½É°ú ¼ºÇ°ÀÇ
±×·¯ÇÑ ÀÚ¿¬Àû ÁøÈ´Â ¶ÇÇÑ ¿¾³¯¿¡´Â µÑ° ¿¡µ§¿¡¼, ³ªÁß¿¡´Â »ì·½¿¡ ÀÖ´Â ¸á±â¼¼µ¦ º»ºÎ¿¡¼, Áø¸®ÀÇ ¼±»ýµéÀÌ ÁÖ±âÀûÀ¸·Î
³ªÅ¸³²À¸·Î½á °ÈµÇ¾ú´Ù.
| Moral evolution
is not wholly dependent on revelation. High moral concepts can be
derived from man's own experience. Man can even evolve spiritual
values and derive cosmic insight from his personal experiential
living because a divine spirit indwells him. Such natural evolutions
of conscience and character were also augmented by the periodic
arrival of teachers of truth, in ancient times from the second Eden,
later on from Melchizedek's headquarters at Salem. | |
95:3.3 »ì·½ÀÇ
º¹À½ÀÌ ÀÌÁýÆ®¿¡ ÀüÇØÁö±â ¼öõ ³â Àü, ÀÌÁýÆ®¿¡¼ µµ´öÀû ÁöµµÀÚµéÀº °øÁ¤, °øÆò, Ž¿åÀÇ È¸ÇÇ µîÀ» °¡¸£ÃÆ´Ù. È÷ºê¸®
¼º¼°¡ ¾²¿©Áö±â 3õ ³â Àü¿¡, ÀÌÁýÆ®ÀÎÀÇ Á¿ì¸íÀº ÀÌ°ÍÀ̾ú´Ù: ¡°ÀÎÁ¤¹Þ´Â °ÍÀº ÀÇ(ëù)ÀÇ ±âÁØÀ» °¡Áø »ç¶÷ÀÌ´Ù;
»ç¶÷µéÀº ±× ±æÀ» µû¶ó °È´Â´Ù.¡± ±×µéÀº ¿ÂÈÇÔ, ÀýÁ¦, ½ÅÁßÀ» °¡¸£ÃÆ´Ù. ÀÌ ½Ã´ëÀÇ À§´ëÇÑ ¼±»ýµé Áß¿¡ Çϳª´Â ÀÌ·±
¸»À» ÀüÇß´Ù: ¡°¹Ù¸£°Ô ÇàÇÏ°í, ¸ðµç »ç¶÷¿¡°Ô °øÁ¤ÇÏ°Ô ´ëÇ϶ó.¡± ÀÌ ½Ã´ë¿¡ ÀÌÁýÆ®ÀÎÀÇ ¼¼ °¡Áö Ç¥¾î´Â Áø¸®-°øÁ¤-ÀÇ(ëù)À̾ú´Ù.
À¯¶õ½Ã¾ÆÀÇ ¸ðµç ¼ø¼öÇÑ Àΰ£ Á¾±³µé Áß ¾î´À °Íµµ ³ªÀÏ° À¯¿ªÀÇ ÇѶ§ Àκ»ÁÖÀÇÀÇ »çȸÀû ÀÌ»ó°ú µµ´öÀû À§´ëÇÔÀ» ´É°¡ÇÏÁö
¸øÇß´Ù.
| Thousands of
years before the Salem gospel penetrated to Egypt, its moral leaders
taught justice, fairness, and the avoidance of avarice. Three thousand
years before the Hebrew scriptures were written, the motto of the
Egyptians was: "Established is the man whose standard is righteousness;
who walks according to its way." They taught gentleness, moderation,
and discretion. The message of one of the great teachers of this
epoch was: "Do right and deal justly with all." The Egyptian
triad of this age was Truth-Justice-Righteousness. Of all the purely
human religions of Urantia none ever surpassed the social ideals
and the moral grandeur of this onetime humanism of the Nile valley. | |
95:3.4 ÀÌ·¸°Ô
¹ß´ÞÇÏ´Â ÀÌ À±¸® °³³ä°ú µµ´öÀû ÀÌ»óÀÇ Åä¾ç ¼Ó¿¡¼ »ì·½ Á¾±³ÀÇ »ì¾Æ³²Àº ±³¸®´Â ¹ø¼ºÇß´Ù. ¼±°ú ¾ÇÀÇ °³³äÀº 'Æò¿ÂÇÑ
ÀÚ´Â »ý¸íÀ» ¾ò°í, ÁË ÀÖ´Â ÀÚ´Â Á×À½À» ¹Þ´Â´Ù'°í ¹Ï¾ú´ø »ç¶÷µéÀÇ ¸¶À½¼Ó¿¡¼ Áï°¢ÀûÀ¸·Î ¹ÝÀÀÇß´Ù. "Æòȷοî
ÀÚ´Â »ç¶û¹Þ´Â ÀÏÀ» ÇÏ´Â ÀÚ¿´´Ù; ¹Ì¿ò¹Þ´Â ÀÏÀ» ÇÏ´Â ÀÚ´Â Á˸¦ ÁöÀº ÀÚ¿´´Ù.¡± ¼ö ¼¼±â µ¿¾È ³ªÀÏ° À¯¿ªÀÇ °ÅÁÖÀÚµéÀº
ÈÄÀÏ¿¡ »ý±ä, ÀÇ·Î¿î °Í°ú ±×¸¥ °Í¡ª¼±¾Ç¡ªÀÇ °³³äÀ» ¹Ìó »ý°¢ÇØ º¸±âµµ Àü¿¡, ÀÌ ¼Ú¾Æ³ª´Â À±¸®Àû¤ý»çȸÀû ±âÁØ¿¡ µû¶ó
»ì¾Æ¿Ô´Ù.
| In the soil
of these evolving ethical ideas and moral ideals the surviving doctrines
of the Salem religion flourished. The concepts of good and evil
found ready response in the hearts of a people who believed that
"Life is given to the peaceful and death to the guilty."
"The peaceful is he who does what is loved; the guilty is he
who does what is hated." For centuries the inhabitants of the
Nile valley had lived by these emerging ethical and social standards
before they ever entertained the later concepts of right and wrong-good
and bad. | |
95:3.5 ÀÌÁýÆ®ÀεéÀº
ÁöÀûÀÌ°í µµ´öÀûÀ̾úÁö¸¸ Áö³ªÄ¡°Ô ¿µÀûÀÌÁö´Â ¾Ê¾Ò´Ù. 6õ ³â µ¿¾È ¿ÀÁ÷ ³× ¸íÀÇ À§´ëÇÑ ¼±ÁöÀÚ°¡ ÀÌÁýÆ®ÀÎµé »çÀÌ¿¡¼
ÀϾ´Ù. ±×µéÀº ¾Æ¸Þ´Ï¸ðÇǸ¦ Çѵ¿¾È µû¶ú´Ù; ¿Á¹ÝÀ» Á׿´´Ù; ±×µéÀº ÀÌÅ©³ªÅæÀ» ªÀº ÇÑ ¼¼´ë µ¿¾È °Ç¼ºÀ¸·Î ¹Þ¾Æµé¿´°í;
¸ð¼¼´Â °ÅÀýÇß´Ù. ¾Æºê¶óÇÔ°ú ¿ä¼ÁÀÌ ÇѺРÇϳª´ÔÀÇ »ì·½ °¡¸£Ä§À» ´ë½ÅÇÏ¿© ÀÌÁýÆ® Àü¿ª¿¡ Å« ¿µÇâ·ÂÀ» Çà»çÇÒ ¼ö ÀÖ¾ú´ø
°ÍÀº Á¾±³ÀûÀÎ »óȲº¸´Ù´Â Á¤Ä¡ÀûÀÎ »óȲÀ̾ú´Ù. ±×·¯³ª »ì·½ ¼±±³»çµéÀÌ ÀÌÁýÆ®¿¡ óÀ½ µé¾î°¬À» ¶§, ±×µéÀº ¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ
À̹ÎÀÚµéÀÇ ¼öÁ¤µÈ µµ´öÀû ±âÁØ°ú È¥ÇÕµÈ »ó´çÈ÷ ÁøÈµÈ À±¸®ÀûÀÎ ¹®È¸¦ Á¢Çß´Ù. ÀÌ Ãʱ⠳ªÀÏ° À¯¿ªÀÇ ¼±»ýµéÀº ¾ç½ÉÀ»
Çϳª´ÔÀÇ ¸í·É, Áï ½Å(Deity)ÀÇ ¸ñ¼Ò¸®·Î ¼±Æ÷ÇÑ ÃÖÃÊÀÇ »ç¶÷µéÀ̾ú´Ù.
| Egypt was
intellectual and moral but not overly spiritual. In six thousand
years only four great prophets arose among the Egyptians. Amenemope
they followed for a season; Okhban they murdered; Ikhnaton they
accepted but halfheartedly for one short generation; Moses they
rejected. Again was it political rather than religious circumstances
that made it easy for Abraham and, later on, for Joseph to exert
great influence throughout Egypt in behalf of the Salem teachings
of one God. But when the Salem missionaries first entered Egypt,
they encountered this highly ethical culture of evolution blended
with the modified moral standards of Mesopotamian immigrants. These
early Nile valley teachers were the first to proclaim conscience
as the mandate of God, the voice of Deity. |
95:4.1 ¶§°¡ µÇ¾î ÀÌÁýÆ®¿¡¼´Â ¸¹Àº »ç¶÷ÀÌ ¡°»ç¶÷ÀÇ ¾Æµé(son of man)¡±À̶ó ºÎ¸£°í, ´õ·¯´Â ¾Æ¸Þ´Ï¸ðÇǶó ºÎ¸¥ ÇÑ ¼±»ýÀÌ ³ªÅ¸³µ´Ù. ÀÌ ¿¹¾ðÀÚ´Â ¾ç½ÉÀ» ¿Ç°í ±×¸¥ °ÍÀ» ÁßÀçÇÏ´Â °¡Àå ³ôÀº Á¤Á¡±îÁö ¿Ã·Á³õ¾Ò°í, Á˸¦ ÁöÀ¸¸é ¹úÀ» ¹Þ´Â´Ù°í °¡¸£ÃÆÀ¸¸ç, žç½Å¿¡°Ô ºÎŹÇÔÀ¸·Î ±¸¿øÀ» ¹Þ´Â´Ù°í ¼±Æ÷Çß´Ù. | 4. The Teachings of Amenemope In due time there grew up in Egypt a teacher called by many the "son of man" and by others Amenemope. This seer exalted conscience to its highest pinnacle of arbitrament between right and wrong, taught punishment for sin, and proclaimed salvation through calling upon the solar deity. | |
95:4.2 ¾Æ¸Þ´Ï¸ðÇÇ´Â
Àç»ê°ú Çà¿îÀÌ Çϳª´ÔÀÇ ¼±¹°À̶ó°í °¡¸£ÃÆ°í, ÀÌ °³³äÀº ³ªÁß¿¡ ³ªÅ¸³ª´Â È÷ºê¸® ½ÅÇп¡ ¼Ó¼ÓµéÀÌ ¿µÇâÀ» ¹ÌÃÆ´Ù. ÀÌ
°í±ÍÇÑ ¼±»ýÀº Çϳª´ÔÀ» ÀǽÄÇÏ´Â °ÍÀÌ ¸ðµç ÇàÀ§¸¦ °áÁ¤ÇÏ´Â ¿ä¼ÒÀÌ°í, »ç¶÷Àº ¼ø°£¸¶´Ù Çϳª´ÔÀÌ °è½Å °Í°ú Çϳª´Ô¿¡
´ëÇÑ Ã¥ÀÓÀ» ±ú´ÞÀ¸¸é¼ »ì¾Æ¾ß ÇÑ´Ù°í ¹Ï¾ú´Ù. ÀÌ ÇöÀÚÀÇ °¡¸£Ä§Àº ³ªÁß¿¡ È÷ºê¸®¾î·Î ¹ø¿ªµÇ¾ú°í, ±¸¾à¼º°æÀ» ±Û·Î ¾²±â
¿À·¡Àü¿¡ ±× ¹ÎÁ·ÀÇ ½Å¼ºÇÑ Ã¥ÀÌ µÇ¾ú´Ù. ÀÌ ¼±ÇÑ »ç¶÷ÀÇ ÁÖ¿äÇÑ ¼³±³´Â Á¤ºÎ°¡ ¸Ã±ä Á÷Ã¥¿¡ ¿Ã¹Ù¸£°í Á¤Á÷ÇÏ°Ô ÀÓÇÒ
°ÍÀ» ¾Æµé¿¡°Ô °¡¸£Ä¡´Â °Í°ú °ü°è°¡ ÀÖ¾ú°í, ÀÌ ¿À·¡ÀüÀÇ °í±ÍÇÑ Á¤¼µéÀº Çö´ëÀÇ ¾î¶² Á¤Ä¡°¡¶óµµ Á¸°æÇÒ ¸¸ÇÑ °ÍÀ̾ú´Ù.
| Amenemope taught
that riches and fortune were the gift of God, and this concept thoroughly
colored the later appearing Hebrew philosophy. This noble teacher
believed that God-consciousness was the determining factor in all
conduct; that every moment should be lived in the realization of
the presence of, and responsibility to, God. The teachings of this
sage were subsequently translated into Hebrew and became the sacred
book of that people long before the Old Testament was reduced to
writing. The chief preachment of this good man had to do with instructing
his son in uprightness and honesty in governmental positions of
trust, and these noble sentiments of long ago would do honor to
any modern statesman. | |
95:4.3 ³ªÀÏ°ÀÇ
ÀÌ ÇöÀÎÀº ¡°Àç»êÀº ³¯°³¸¦ ´Þ°í ³¯¾Æ°¡ ¹ö¸°´Ù¡±¡ª¶¥¿¡ ÀÖ´Â ¸ðµç °ÍÀº ¼Ò¸êÇÑ´Ù¡ª°í °¡¸£ÃÆ´Ù. ±×ÀÇ À§´ëÇÑ ±âµµ´Â ¡°µÎ·Á¿ò¿¡¼
±¸¿ø¹Þ´Â °Í¡± °ÍÀ̾ú´Ù. ±×´Â ¸ðµç »ç¶÷¿¡°Ô ¡°Àΰ£ÀÇ ¸»µé¡±º¸´Ù ¡°Çϳª´ÔÀÇ ÇàÀ§µé¡±·Î µ¹¾Æ¼¶ó°í ±Ç°íÇß´Ù. ±×ÀÇ °¡¸£Ä§ÀÇ
¿äÁ¡Àº ÀÌ·¯Çß´Ù: »ç¶÷ÀÌ ÀÏÀ» ²Ù¸çµµ °á°ú´Â Çϳª´ÔÀÌ Á¤ÇÑ´Ù. È÷ºê¸®¾î·Î ¹ø¿ªµÈ ±×ÀÇ °¡¸£Ä§Àº ±¸¾à¿¡¼ Àá¾ðÀÇ Ã¶ÇÐÀÌ
µÇ¾ú´Ù. ±×¸®½º¾î·Î ¹ø¿ªµÇ¾î¼, ±× °¡¸£Ä§Àº ÀÌÈÄÀÇ ¸ðµç Çï¶óÀÎÀÇ Á¾±³ öÇп¡ ¿µÇâÀ» ¹ÌÃÆ´Ù. ÈÄÀÏ¿¡ ¾Ë·º»êµå¸®¾ÆÀÇ
öÇÐÀÚ Çʷδ ±× ÁöÇý¼ÀÇ »çº» Çϳª¸¦ °¡Áö°í ÀÖ¾ú´Ù.
| This wise man
of the Nile taught that "riches take themselves wings and fly
away"¡ªthat all things earthly are evanescent. His great prayer
was to be "saved from fear." He exhorted all to turn away
from "the words of men" to "the acts of God."
In substance he taught: Man proposes but God disposes. His teachings,
translated into Hebrew, determined the philosophy of the Old Testament
Book of Proverbs. Translated into Greek, they gave color to all
subsequent Hellenic religious philosophy. The later Alexandrian
philosopher, Philo, possessed a copy of the Book of Wisdom. | |
95:4.4 ¾Æ¸Þ´Ï¸ðÇÇ´Â
ÁøÈ·Î »ý±ä À±¸®¿Í °è½ÃµÈ µµ´ö¼ºÀ» º¸Á¸ÇÏ´Â ¿ªÇÒÀ» ÇßÀ¸¸ç, ±×ÀÇ ±Û¿¡¼ À̰͵éÀ» È÷ºê¸®Àΰú ±×¸®½ºÀÎ, µÎ ¹ÎÁ·¿¡°Ô
Àü´ÞÇß´Ù. ±×´Â ÀÌ ½Ã´ëÀÇ °¡Àå À§´ëÇÑ Á¾±³ ¼±»ýÀº ¾Æ´Ï¾úÁö¸¸, ¼¾ç ¹®¸íÀÇ ¼ºÀå¿¡¼ µÎ °³ÀÇ Áß¿äÇÑ °í¸®°¡ µÇ´Â
ÈÄÀÏÀÇ »ç»ó¿¡ ¿µÇâÀ» ¹ÌÃÆÀ¸¹Ç·Î ±×´Â °¡Àå ¿µÇâ·ÂÀÌ ÀÖ¾ú´Ù¡ª±× Çϳª´Â ¼¾çÀÇ Á¾±³ ½Å¾ÓÀ» ¹ßÀü½ÃŲ È÷ºê¸®Àεé°ú, ´Ù¸¥
Çϳª´Â ¼ø¼öÇÑ Ã¶ÇÐ »ç»óÀ» À¯·´¿¡¼ °¡Àå ³ôÀÌ ¹ßÀü½ÃŲ ±×¸®½ºÀεéÀ̾ú´Ù.
| Amenemope
functioned to conserve the ethics of evolution and the morals of
revelation and in his writings passed them on both to the Hebrews
and to the Greeks. He was not the greatest of the religious teachers
of this age, but he was the most influential in that he colored
the subse-the Hebrews, among whom evolved the acme of Occidental
religious faith, and the Greeks, who developed pure philosophic
thought to its greatest European heights. | |
95:4.5 È÷ºê¸®ÀÎÀÇ
Àá¾ð¿¡¼ 15Àå¤ý17Àå¤ý20Àå, ±×¸®°í 22Àå 17Àý¿¡¼ 24Àå 22Àý±îÁö´Â °ÅÀÇ ±ÛÀÚ ±×´ë·Î, ¾Æ¸Þ´Ï¸ðÇÇÀÇ ÁöÇý¼¿¡¼
°¡Á®°¬´Ù. È÷ºê¸®ÀÎ ½ÃÆíÀÇ 1ÆíÀº ¾Æ¸Þ´Ï¸ðÇÇ°¡ ½è°í, ÀÌ°ÍÀº ÀÌÅ©³ªÅæÀÇ °¡¸£Ä§ÀÇ ÇÙ½ÉÀÌ´Ù.
| In the Book
of Hebrew Proverbs, chapters fifteen, seventeen, twenty, and chapter
twenty-two, verse seventeen, to chapter twenty-four, verse twenty-two,
are taken almost verbatim from Amenemope's Book of Wisdom. The first
psalm of the Hebrew Book of Psalms was written by Amenemope and
is the heart of the teachings of Ikhnaton. |
5. The Remarkable Ikhnaton The teachings of Amenemope were slowly losing their hold on the Egyptian mind when, through the influence of an Egyptian Salemite physician, a woman of the royal family espoused the Melchizedek teachings. This woman prevailed upon her son, Ikhnaton, Pharaoh of Egypt, to accept these doctrines of One God. | ||
95:5.2 À°Ã¼¸¦
ÀÔÀº ¸á±â¼¼µ¦ÀÌ »ç¶óÁø ÀÌÈÄ, ±×¶§±îÁö ¾î¶² Àΰ£µµ ÀÌÅ©³ªÅæó·³, »ì·½¿¡ °è½ÃµÈ Á¾±³ÀÇ °³³ä, ±×·¸°Ô ³î¶øµµ·Ï ¸íÈ®ÇÑ
°³³äÀ» °¡Áø »ç¶÷ÀÌ ¾ø¾ú´Ù. ¾î¶² ¸é¿¡¼ ÀÌ ÀþÀº ÀÌÁýÆ® ¿ÕÀº Àηù ¿ª»ç»ó °¡Àå ³î¶ó¿î Àι° Áß ÇϳªÀÌ´Ù. ¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ¿¡¼
¿µÀû ¼èÅð°¡ ±í¾îÁö´Â ÀÌ ½Ã±â¿¡, ±×´Â ¿¤ ¿¤¸®¿æ[2] À¯ÀÏÇÑ Çϳª´ÔÀÇ ±³¸®¸¦ ÀÌÁýÆ®¿¡¼ À¯ÁöÇß°í, µû¶ó¼ ¹Ì°¡¿¤ÀÇ
¹Ì·¡ ¼ö¿©ÀÇ Á¾±³Àû ¹è°æ¿¡ ÇʼöÀûÀΠöÇÐÀû ÀϽŷÐÀû Åë·Î¸¦ À¯ÁöÇß´Ù. ´Ù¸¥ ÀÌÀ¯ µé Áß¿¡¼µµ, ¾ÆÀÌ ¿¹¼ö°¡ ÀÌÁýÆ®·Î
¿Å°ÜÁø °ÍÀº, ÀÌ °øÀûÀÌ ÀÎÁ¤µÈ °ÍÀ̾úÀ¸¸ç, °Å±â¼ ÀÌÅ©³ªÅæÀÇ ¿µÀû ÈÄ°èÀÚµé °¡¿îµ¥ ÀϺΰ¡ ±×¸¦ º¸¾Ò°í, À¯¶õ½Ã¾Æ¿¡
´ëÇÑ ±×ÀÇ ½Å¼ºÇÑ »ç¸íÀÇ ¾î¶² ±¹¸éÀ» ¾î´À Á¤µµ ÀÌÇØÇÏ¿´´Ù.
*°¢ÁÖ[2] ¿¤ ¿¤¸®¿æ : ÃÖ°íÀÚ Çϳª´Ô(Most High God)À̶ó´Â ¶æ. | Since the disappearance
of Melchizedek in the flesh, no human being up to that time had
possessed such an amazingly clear concept of the revealed religion
of Salem as Ikhnaton. In some respects this young Egyptian king
is one of the most remarkable persons in human history. During this
time of increasing spiritual depression in Mesopotamia, he kept
alive the doctrine of El Elyon, the One God, in Egypt, thus maintaining
the philosophic monotheistic channel which was vital to the religious
background of the then future bestowal of Michael. And it was in
recognition of this exploit, among other reasons, that the child
Jesus was taken to Egypt, where some of the spiritual successors
of Ikhnaton saw him and to some extent understood certain phases
of his divine mission to Urantia. | |
95:5.3 ¸á±â¼¼µ¦°ú
¿¹¼ö »çÀÌ¿¡ °¡Àå Å« Àι°À̾ú´ø ¸ð¼¼´Â È÷ºê¸® Á¾Á·°ú ÀÌÁýÆ® ¿Õ½ÇÀÇ °øµ¿ ¼±¹°À̾ú´Ù. ÀÌÅ©³ªÅæÀÌ ¸ð¼¼¸¸Å À¶Å뼺°ú
´É·ÂÀÌ ÀÖ°í, ±×ÀÇ ³î¶ó¿î Á¾±³Àû Áöµµ·Â¿¡ ¾î¿ï¸®´Â Á¤Ä¡Àû õÀ縦 º¸¿´´õ¶ó¸é, ÀÌÁýÆ®´Â ±× ½Ã´ë¿¡ ÀϽű³¸¦ ¹Ï´Â Å«
³ª¶ó°¡ µÇ¾úÀ» °ÍÀÌ´Ù. ±×¸®°í ÀÌ ÀÏÀÌ ÀϾ´õ¶ó¸é, ¿¹¼ö°¡ ÇÊ»ç »ý¾ÖÀÇ ¹ÝÀÌ ³Ñ´Â ºÎºÐÀ» ÀÌÁýÆ®¿¡¼ »ì¾ÒÀ» °¡´É¼ºÀÌ
Á¶±Ý ÀÖ´Ù.
| Moses, the
greatest character between Melchizedek and Jesus, was the joint
gift to the world of the Hebrew race and the Egyptian royal family;
and had Ikhnaton possessed the versatility and ability of Moses,
had he manifested a political genius to match his surprising religious
leadership, then would Egypt have become the great monotheistic
nation of that age; and if this had happened, it is barely possible
that Jesus might have lived the greater portion of his mortal life
in Egypt. | |
95:5.4 ¿ª»ç»ó
¾î¶² ¿Õµµ ÀÌ ºñ¹üÇÑ ÀÌÅ©³ªÅæ ¸¸Å ü°èÀûÀ¸·Î ´Ù½Å±³¿¡¼ ÀϽű³·Î ¿Â ±¹¹ÎÀ» ÈçµéÁö ¸øÇß´Ù. ¾ÆÁÖ ³î¶ó¿î °á½ÉÀ¸·Î,
ÀÌ ÀþÀº ÅëÄ¡ÀÚ´Â °ú°Å¿Í °áº°ÇÏ°í, ÀÚ±â À̸§À» °íÄ¡°í[3], ¼öµµ¸¦ ¹ö¸®°í, ¿ÏÀüÈ÷ »õ·Î¿î µµ½Ã¸¦ °Ç¼³ÇÏ°í, ¿Â
±¹¹ÎÀ» À§ÇÑ »õ·Î¿î ¿¹¼ú°ú ¹®ÇÐÀ» âÁ¶Çß´Ù. ±×·¯³ª ±×´Â ³Ê¹« »¡¸® °¬´Ù; ±×´Â ±×°¡ »ç¶óÁ³À» ¶§ ¹öÆ¿ ¼ö ÀÖ´Â °Íº¸´Ù
´õ ¸¹ÀÌ, ³Ê¹« ¸¹ÀÌ °Ç¼³Çß´Ù. ´Ù½Ã, ±×´Â ¹ÎÁ·ÀÇ ¹°ÁúÀû ¾ÈÁ¤°ú ¹ø¿µÀ» ¸¶·ÃÇØ ÁÖÁö ¸øÇß°í, ÀÌ ¸ðµç °ÍµéÀº ³ªÁß¿¡
¿ª°æ°ú ¾ï¾ÐÀÇ ¹°°áÀÌ ÀÌÁýÆ®ÀÎÀ» ÈÛ¾µ¾úÀ» ¶§ ±×ÀÇ Á¾±³Àû °¡¸£Ä§¿¡ ´ëÇØ ºÒ¸®ÇÏ°Ô ¹ÝÀÀÇß´Ù.
*°¢ÁÖ[3] À̸§À» °íħ : °íÄ¡±â Àü À̸§Àº ¾Æ¸àÈ£ÅÜ 4¼¼ (Amenhotep IV). | Never in all
history did any king so methodically proceed to swing a whole nation
from polytheism to monotheism as did this extraordinary Ikhnaton.
With the most amazing determination this young ruler broke with
the past, changed his name, abandoned his capital, built an entirely
new city, and created a new art and literature for a whole people.
But he went too fast; he built too much, more than could stand when
he had gone. Again, he failed to provide for the material stability
and prosperity of his people, all of which reacted unfavorably against
his religious teachings when the subsequent floods of adversity
and oppression swept over the Egyptians. | |
95:5.5 ³î¶øµµ·Ï
¼±¸íÇÑ ºñÀü°ú Ưº°È÷ ´Ü ÇÑ °¡Áö ¸ñÀûÀ» °¡Áø ÀÌ »ç¶÷ÀÌ ¸ð¼¼¿Í °°Àº Á¤Ä¡Àû ÁöÇý¸¦ °¡Á³´õ¶ó¸é, ±×´Â Á¾±³ÀÇ ÁøÈ¿Í
¼¾çÀÇ Áø¸® °è½ÃÀÇ ¿ª»ç Àüü¸¦ ¹Ù²Ù¾î ³õ¾ÒÀ» °ÍÀÌ´Ù. ±×´Â »çÁ¦µéÀ» ´ëü·Î ºÒ½ÅÇß°í, ÀÏ»ýµ¿¾È »çÁ¦µéÀÇ È°µ¿À» Á¦¾îÇÒ
¼ö ÀÖ¾úÁö¸¸, ±×µéÀº ÀÚ±â³× Á¾Æĸ¦ ¸ô·¡ À¯ÁöÇß°í, ±× ÀþÀº ÀÓ±ÝÀÌ ±ÇÁ¿¡¼ ¶°³ªÀÚ¸¶ÀÚ Çൿ¿¡ ³ª¼¹´Ù; ±×µéÀº ³ªÁß¿¡
»ý±ä ÀÌÁýÆ®ÀÇ ¸ðµç ¹®Á¦¸¦ ±×ÀÇ ÅëÄ¡ ±â°£¿¡ ÀϽű³¸¦ ¼¼¿î °Í°ú À绡¸® ¿¬°á½ÃÄ×´Ù.
| Had this man
of amazingly clear vision and extraordinary singleness of purpose
had the political sagacity of Moses, he would have changed the whole
history of the evolution of religion and the revelation of truth
in the Occidental world. During his lifetime he was able to curb
the activities of the priests, whom he generally discredited, but
they maintained their cults in secret and sprang into action as
soon as the young king passed from power; and they were not slow
to connect all of Egypt's subsequent troubles with the establishment
of monotheism during his reign. | |
95:5.6 ¾ÆÁÖ ÁöÇý·Ó°Ôµµ
ÀÌÅ©³ªÅæÀº žç½ÅÀ» °¡ÀåÇÏ¿© ÀϽű³¸¦ ¼¼¿ì·Á°í ¾Ö½è´Ù. ¸ðµç ½ÅÀ» ÅÂ¾ç ¼þ¹è·Î Èí¼öÇÔÀ¸·Î½á ¿ìÁÖ ¾Æ¹öÁöÀÇ ¿¹¹è¿¡ Á¢±ÙÇϱâ·Î
ÇÑ ÀÌ °áÁ¤Àº »ì·½ÆÄ ÀÇ»çÀÇ Á¶¾ð ¶§¹®À̾ú´Ù. ÀÌÅ©³ªÅæÀº ½Å(Deity)ÀÌ ¾Æ¹öÁö¿ä ¾î¸Ó´ÏÀÎ °Í¿¡ °üÇÏ¿© ´ç½Ã¿¡ Á¸ÀçÇß´ø
¾ÆÅæ ½Å¾ÓÀÇ ÀϹÝÀû ±³¸®¸¦ ¹Þ¾Æµé¿© Àΰ£°ú Çϳª´Ô »çÀÌÀÇ Ä£¹ÐÇÑ ¿¹¹è °ü°è¸¦ ÀÎÁöÇÏ´Â Á¾±³¸¦ ¸¸µé¾ú´Ù.
| Very wisely
Ikhnaton sought to establish monotheism under the guise of the sun-god.
This decision to approach the worship of the Universal Father by
absorbing all gods into the worship of the sun was due to the counsel
of the Salemite physician. Ikhnaton took the generalized doctrines
of the then existent Aton faith regarding the fatherhood and motherhood
of Deity and created a religion which recognized an intimate worshipful
relation between man and God. | |
95:5.7 ÀÌÅ©³ªÅæÀº
ÃæºÐÈ÷ ÁöÇý·Î¿ö¼ °ÑÀ¸·Î žç½Å ¾ÆÅæÀÇ ¼þ¹è¸¦ À¯ÁöÇÏ¿´°í, ÇÑÆí À̸¦ °¡ÀåÇÏ¿© À¯ÀÏÇÑ Çϳª´Ô, °ð ¾ÆÅæÀÇ Ã¢Á¶ÀÚ¿ä
¸¸¹°ÀÇ °¡Àå ³ôÀº ¾Æ¹öÁö¸¦ ¿¹¹èÇÏ´Â ±æ·Î µ¿·áµéÀ» À̲ø¾ú´Ù. ÀÌ ÀþÀº ¼±»ýÀÌÀÚ ¿ÕÀº ±ÛÀ» ¸¹ÀÌ ½è°í, ¡°À¯ÀÏÇÑ Çϳª´Ô¡±À̶ó´Â
Á¦¸ñÀ» Áö´Ñ ÀÛÇ°ÀÇ ÀúÀÚ¿´´Âµ¥, 31ÀåÀ¸·Î µÈ ÀÌ Ã¥À» ´Ù½Ã ±Ç·ÂÀ» ÀâÀº »çÁ¦µéÀÌ ¸ðÁ¶¸® ¾ø¾Ö¹ö·È´Ù. ÀÌÅ©³ªÅæÀº ¶ÇÇÑ
Âù¼ÛÀ» 137Æí ½è´Âµ¥, ÀÌ °¡¿îµ¥ ¿µÎ ÆíÀÌ Áö±Ý ±¸¾à¼º°æÀÇ ½ÃÆí¿¡ º¸Á¸µÇ¾î ÀÖ°í, È÷ºê¸®ÀÎÀÇ ÀÛÇ°À¸·Î µÇ¾î ÀÖ´Ù.
| Ikhnaton was
wise enough to maintain the outward worship of Aton, the sun-god,
while he led his associates in the disguised worship of the One
God, creator of Aton and supreme Father of all. This young teacher-king
was a prolific writer, being author of the exposition entitled "The
One God," a book of thirty-one chapters, which the priests,
when returned to power, utterly destroyed. Ikhnaton also wrote one
hundred and thirty-seven hymns, twelve of which are now preserved
in the Old Testament Book of Psalms, credited to Hebrew authorship. | |
95:5.8 ÀÌÅ©³ªÅæÀÌ
Àϻ󿡼 ³»¼¼¿î Á¾±³ÀÇ ÃÖ°í ´Ü¾î´Â ¡°ÀÇ(ëù)¡±¿´°í, ±×´Â ¿Ç°Ô ÇàÇÏ´Â °³³äÀ» À绡¸® È®´ëÇÏ¿©, ±¹°¡ÀÇ À±¸®»Ó ¾Æ´Ï¶ó
±¹Á¦ À±¸®±îÁö Æ÷ÇÔ½ÃÄ×´Ù. ÀÌ ¼¼´ë´Â ³î¶ø°Ô °³ÀÎÀÇ °æ°ÇÇÔÀ» ã¾Ò°í ÃѸíÇÑ ³²³à »çÀÌ¿¡¼ Çϳª´ÔÀ» ã¾Æ³»°í ÀÌÇØÇÏ·Á´Â
ÁøÁ¤ÇÑ ¿¸ÁÀÌ Æ¯Â¡À̾ú´Ù. ±× ½ÃÀý¿¡ »çȸÀû ÁöÀ§°¡ ³ô°Å³ª Àç»êÀÌ ¸¹Àº °ÍÀº ¾î¶² ÀÌÁýÆ®Àο¡°Ôµµ ¹ý ¾Õ¿¡¼ ÀüÇô ƯÇý¸¦
ÁÖÁö ¾Ê¾Ò´Ù. ÀÌÁýÆ®ÀÇ °¡Á¤»ýÈ°Àº µµ´ö ¹®È¸¦ °£Á÷ÇÏ°í À°¼ºÇÏ´Â µ¥ ¸¹ÀÌ ±â¿©ÇßÀ¸¸ç, ÈÄÀÏ¿¡ ÆÈ·¹½ºÅ¸ÀÎÀÇ À¯´ëÀο¡°Ô
ÈǸ¢ÇÑ °¡Á¤»ýÈ°ÀÌ µÇµµ·Ï ¿µ°¨À» ÁÖ¾ú´Ù.
| The supreme
word of Ikhnaton's religion in daily life was "righteousness,"
and he rapidly expanded the concept of right doing to embrace international
as well as national ethics. This was a generation of amazing personal
piety and was characterized by a genuine aspiration among the more
intelligent men and women to find God and to know him. In those
days social position or wealth gave no Egyptian any advantage in
the eyes of the law. The family life of Egypt did much to preserve
and augment moral culture and was the inspiration of the later superb
family life of the Jews in Palestine. | |
95:5.9 ÀÌÅ©³ªÅæ
º¹À½ÀÇ Ä¡¸íÀû ¾àÁ¡Àº ¾ÆÅæÀÌ ÀÌÁýÆ®»Ó ¾Æ´Ï¶ó ¡°¿Â ¼¼°è, »ç¶÷°ú µ¿¹°, ½ÉÁö¾î ÀÌÁýÆ® ¶¥À» Á¦¿ÜÇÑ ¸ðµç ¿Ü±¹ ¶¥,
¾Æ´Ï ½Ã¸®¾Æ¿Í Äí½Ã±îÁöµµ âÁ¶ÇϽŠºÐÀ̶ó. ±×´Â ¸¸¹°À» Á¦ÀÚ¸®¿¡ µÎ°í ¸¸¹°ÀÇ Çʿ並 ä¿ö ÁֽŴ١±´Â °¡¸£Ä§À̾ú´Ù.
ÀÌ·¯ÇÑ ½Å(Deity) °³³äÀº ³ô°íµµ ³ô¾ÒÁö¸¸, ¹ÎÁ·ÁÖÀÇÀûÀÎ °ÍÀº ¾Æ´Ï¾ú´Ù. ±×·¯ÇÑ ±¹Á¦ Á¾±³¸¦ °¡Á³´Ù´Â ´À³¦Àº ÀüÀïÅÍ¿¡¼
ÀÌÁýÆ® ±º´ëÀÇ »ç±â¸¦ ³ôÀÌÁö ¸øÇß°í, ÇÑÆí ÀÌ°ÍÀº »çÁ¦µé¿¡°Ô ÀþÀº ¿Õ°ú ±×ÀÇ »õ Á¾±³¿¡ ´ëÇ×Çؼ »ç¿ëÇÒ À¯·ÂÇÑ ¹«±â¸¦
¸¶·ÃÇØ ÁÖ¾ú´Ù. ±×´Â ÈÄÀÏÀÇ È÷ºê¸®ÀÎÀÌ °¡Áø °³³äº¸´Ù ÈξÀ ³ôÀº ½Å(Deity) °³³äÀ» °¡Á³Áö¸¸, ±¹°¡¸¦ ¼¼¿ì´Â ÀÚÀÇ
¸ñÀûÀ» ¼öÇàÇϱ⿡´Â ³Ê¹« ¾Õ¼± °ÍÀ̾ú´Ù.
| The fatal weakness
of Ikhnaton's gospel was its greatest truth, the teaching that Aton
was not only the creator of Egypt but also of the "whole world,
man and beasts, and all the foreign lands, even Syria and Kush,
besides this land of Egypt. He sets all in their place and provides
all with their needs." These concepts of Deity were high and
exalted, but they were not nationalistic. Such sentiments of internationality
in religion failed to augment the morale of the Egyptian army on
the battlefield, while they provided effective weapons for the priests
to use against the young king and his new religion. He had a Deity
concept far above that of the later Hebrews, but it was too advanced
to serve the purposes of a nation builder. | |
95:5.10 ºñ·Ï
ÀϽű³ÀÇ ÀÌ»óÀÌ ÀÌÅ©³ªÅæÀÇ Á×À½À¸·Î °íÅëÀ» ¹Þ¾ÒÁö¸¸, À¯ÀÏÇÑ Çϳª´Ô(God) °³³äÀº ¸¹Àº Áý´ÜÀÇ Áö¼ºµé(minds)
¼Ó¿¡ ³²¾ÆÀÖ¾ú´Ù. ÀÌÅ©³ªÅæÀÇ »çÀ§´Â »çÁ¦µéÀ» µû¶ó°¡¼ ´Ù½Ã ¿¾ ½ÅµéÀ» ¼þ¹èÇÏ¿´°í, À̸§À» ÅõÅÁÄ«¸àÀ¸·Î ¹Ù²Ù¾ú´Ù. ¼öµµ´Â
Å׺£·Î µ¹¾Æ¿Ô°í, »çÁ¦µéÀº ¶¥¿¡¼ »ìÂî°í ±Ã±Ø¿¡´Â ¿Â ÀÌÁýÆ®ÀÇ 7ºÐÀÇ 1À» ¼ÒÀ¯ÇÏ¿´´Ù. ´ë¹ø¿¡ ¹Ù·Î ÀÌ °è±ÞÀÇ »çÁ¦µé
Áß Çϳª°¡ ´ë´ãÇÏ°Ô ¿Õ°üÀ» »©¾Ñ¾Ò´Ù.
| Though the
monotheistic ideal suffered with the passing of Ikhnaton, the idea
of one God persisted in the minds of many groups. The son-in-law
of Ikhnaton went along with the priests, back to the worship of
the old gods, changing his name to Tutankhamen. The capital returned
to Thebes, and the priests waxed fat upon the land, eventually gaining
possession of one seventh of all Egypt; and presently one of this
same order of priests made bold to seize the crown. | |
95:5.11 ±×·¯³ª
»çÁ¦µéÀº ÀϽű³ÀÇ ¹°°áÀ» ¿ÏÀüÈ÷ ÀÌ±æ ¼ö ¾ø¾ú´Ù. ±×µéÀº Á¡Á¡ ´õ ±× ½ÅµéÀ» ÅëÇÕÇÏ°í µÎ À̸§À» ºÙ¿©¼ ºÎ¸¦ ¼ö¹Û¿¡
¾ø¾ú°í, °¥¼ö·Ï ½Åµé(gods)ÀÇ °èº¸°¡ ÁÙ¾îµé¾ú´Ù. ÀÌÅ©³ªÅæÀº ÀÌÀü¿¡ ÇÏ´ÃÀÇ Å¾çÀ» âÁ¶ÀÚ Çϳª´Ô°ú ¿¬°á½ÃÄ×°í,
ÀÌ °³³äÀº ±× ÀþÀº °³Çõ°¡°¡ Á×Àº Áö ¿À·£ ÈÄ¿¡µµ, »ç¶÷µé, ¾Æ´Ï »çÁ¦µéÀÇ °¡½¿ ¼Ó¿¡¼µµ, ÁÙ°ð ºÒŸ¿Ã¶ú´Ù. ÀϽű³
°³³äÀº °áÄÚ ÀÌÁýÆ®¿¡¼, ¼¼»ó¿¡¼ »ç¶÷µéÀÇ °¡½¿ ¼Ó¿¡¼ »ç¶óÁöÁö ¾Ê¾Ò´Ù. ±× °³³äÀº ¹Ù·Î ±× °Å·èÇÑ ¾Æ¹öÁöÀÇ Ã¢Á¶
¾ÆµéÀÌ ¿Ã ¶§±îÁöµµ ¹öƼ¾ú°í, ÀÌÅ©³ªÅæÀº ÀÌ À¯ÀÏÇÑ Çϳª´ÔÀ» ¿Â ÀÌÁýÆ®°¡ ¿¹¹èÇϵµ·Ï ¹«Ã´ ¿½ÉÈ÷ ¼±Æ÷Çß´Ù.
| But the priests
could not fully overcome the monotheistic wave. Increasingly they
were compelled to combine and hyphenate their gods; more and more
the family of gods contracted. Ikhnaton had associated the flaming
disc of the heavens with the creator God, and this idea continued
to flame up in the hearts of men, even of the priests, long after
the young reformer had passed on. Never did the concept of monotheism
die out of the hearts of men in Egypt and in the world. It persisted
even to the arrival of the Creator Son of that same divine Father,
the one God whom Ikhnaton had so zealously proclaimed for the worship
of all Egypt. | |
95:5.12 ÀÌÅ©³ªÅæÀÇ
±³¸®ÀÇ ¾àÁ¡Àº ±×°¡ ³Ê¹« ¾Õ¼± Á¾±³¸¦ Á¦½ÃÇ߱⠶§¹®¿¡ ¿ÀÁ÷ ±³À°¹ÞÀº ÀÌÁýÆ®ÀÎÀÌ ±×ÀÇ °¡¸£Ä§À» ³Ë³ËÈ÷ ¾Ë¾ÆµéÀ» ¼ö ÀÖ¾ú´Ù´Â
»ç½Ç¿¡ ÀÖ¾ú´Ù. ³ó»ç¿¡ Á¾»çÇÏ´Â ÇÏÃþ °è±ÞÀº °áÄÚ ±×ÀÇ º¹À½À» Á¤¸»·Î ¾Ë¾ÆµèÁö ¸øÇß°í, µû¶ó¼ »çÁ¦µé°ú ÇÔ²², À̽ýº¿Í
±× ¹è¿ìÀÚ ¿À½Ã¸®½º¸¦ ¼¶±â´ø ¿¹ÀüÀÇ ¼þ¹è·Î µ¹¾Æ°¥ Áغñ°¡ µÇ¾úÀ¸¸ç, ¿À½Ã¸®½º´Â ¾îµÒ°ú ¾ÇÀÇ ½Å, ¼ÂÀÇ ¼Õ¿¡ ÀâÇô¼
ÀÜȤÇÑ Á×À½À» ´çÇÏ°í ³ª¼ ±âÀûÀ¸·Î ºÎÈ°Çß´Ù°í »ý°¢µÇ¾ú´Ù.
| The weakness
of Ikhnaton's doctrine lay in the fact that he proposed such an
advanced religion that only the educated Egyptians could fully comprehend
his teachings. The rank and file of the agricultural laborers never
really grasped his gospel and were, therefore, ready to return with
the priests to the old-time worship of Isis and her consort Osiris,
who was supposed to have been miraculously resurrected from a cruel
death at the hands of Set, the god of darkness and evil. | |
95:5.13 ¸ðµç
»ç¶÷ÀÌ ºÒ¸êÇÑ´Ù´Â °¡¸£Ä§Àº ÀÌÁýÆ®Àο¡°Ô ³Ê¹« Áøº¸µÈ °ÍÀ̾ú´Ù. ¿ÀÁ÷ Àӱݰú ºÎÀڵ鿡°Ô ºÎÈ°ÇÒ °¡¸ÁÀÌ ÀÖ¾ú°í, ±×·¡¼
±×µéÀº ½ÉÆǹ޴ ³¯¿¡ ´ëºñÇÏ¿© ¸öÀ» ¾ÆÁÖ Á¶½É½º·´°Ô Çâ·á·Î ó¸®ÇÏ°í º¸Á¸ÇÏ¿´´Ù. ±×·¯³ª ÀÌÅ©³ªÅæÀÌ °¡¸£Ä£ ´ë·Î, ´©±¸³ª
±¸¿ø¹Þ°í ºÎÈ°ÇÑ´Ù´Â ¹ÎÁÖÁÖÀÇ°¡ ±Ã±Ø¿¡ ÀÌ°å°í, ³ªÁß¿¡ ÀÌÁýÆ®ÀÎÀº ¸» ¸øÇÏ´Â µ¿¹°ÀÌ »ì¾Æ³²´Â´Ù°í ¹ÏÀ» Á¤µµ±îÁö µÇ¾ú´Ù.
| The teaching
of immortality for all men was too advanced for the Egyptians. Only
kings and the rich were promised a resurrection; therefore did they
so carefully embalm and preserve their bodies in tombs against the
day of judgment. But the democracy of salvation and resurrection
as taught by Ikhnaton eventually prevailed, even to the extent that
the Egyptians later believed in the survival of dumb animals. | |
95:5.14 À¯ÀÏÇÑ
Çϳª´ÔÀÇ ¼þ¹è¸¦ ¹ÎÁ·¿¡°Ô °¿äÇÏ·Á´Â ÀÌ ÀÌÁýÆ® ±ºÁÖÀÇ ³ë·ÂÀÌ ºñ·Ï ½ÇÆÐÇÑ µíÇ߾, ±×°¡ ÇÑ ÀÏÀÇ ¿µÇâÀº ¸î ¼¼±â
µ¿¾È ÆÈ·¹½ºÅ¸Àΰú ±×¸®½º¿¡¼ Áö¼ÓµÇ¾ú°í, ÀÌ·¸°Ô ÀÌÁýÆ®´Â ³ªÀÏ °ÀÇ ÁøÈµÈ ¹®È¿Í À¯ÇÁ¶óÅ×½ºÀÇ °è½ÃµÈ Á¾±³, ÀÌ µÎ
°¡Áö¸¦ ¼¾ç¿¡¼ ÈÄÀÏÀÇ ¸ðµç Á¾Á·¿¡°Ô ÀüÇÑ Áß°³ÀÎÀÌ µÇ¾ú´Ù´Â °ÍÀ» Àû¾î¾ß ÇÑ´Ù.
| Although the
effort of this Egyptian ruler to impose the worship of one God upon
his people appeared to fail, it should be recorded that the repercussions
of his work persisted for centuries both in Palestine and Greece,
and that Egypt thus became the agent for transmitting the combined
evolutionary culture of the Nile and the revelatory religion of
the Euphrates to all of the subsequent peoples of the Occident. | |
95:5.15 ³ªÀÏ°
À¯¿ª¿¡¼ µµ´öÀÌ ¹ß´ÞÇÏ°í »ç¶÷µéÀÌ ¿µÀûÀ¸·Î ¼ºÀåÇÏ´ø ÀÌ À§´ëÇÑ ½Ã´ëÀÇ ¿µÈ·Î¿òÀº È÷ºê¸®ÀÎÀÇ ¹ÎÁ· »ýÈ°ÀÌ ½ÃÀ۵Ǵø ¹«·Æ¿¡
±Þ¼ÓÈ÷ »ç¶óÁö°í ÀÖ¾ú´Ù. ÀÌÁýÆ®¿¡¼ ¸Ó¹«¸¥ °á°ú·Î¼ ÀÌ º£µÎÀÎ Á·¼ÓÀº ÀÌ °¡¸£Ä§ °¡¿îµ¥ ¸¹Àº °ÍÀ» °¡Á®°¬°í, ÀÌÅ©³ªÅæÀÇ
±³¸® °¡¿îµ¥ »ó´ç ºÎºÐÀ» ±×µéÀÇ ¹ÎÁ· Á¾±³ ¾È¿¡ Áö¼Ó½ÃÄ×´Ù.
| The glory of
this great era of moral development and spiritual growth in the
Nile valley was rapidly passing at about the time the national life
of the Hebrews was beginning, and consequent upon their sojourn
in Egypt these Bedouins carried away much of these teachings and
perpetuated many of Ikhnaton's doctrines in their racial religion.
|
95:6.1 ÆÈ·¹½ºÅ¸Àο¡¼ ¿Â ¸áÅ°¼¼µ¦ ¼±±³»çµé Áß ÀϺδ ¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ¸¦ °ÅÃÄ À̶õ °í¿øÀ¸·Î °è¼Ó Áö³ª°¬´Ù. 5¹é ³âÀÌ ³Ñµµ·Ï »ì·½ÀÇ ¼±»ýµéÀº À̶õ¿¡¼ ÀüÁøÇÏ¿´°í ±× ³ª¶ó Àüü°¡ ¸á±â¼¼µ¦ÀÇ Á¾±³·Î È× ³Ñ¾î°¡°í ÀÖ¾ú´Âµ¥, ±×¶§ ÅëÄ¡ÀÚ°¡ ±³Ã¼µÇ¾î¼ °©Àڱ⠸ðÁø ¹ÚÇظ¦ ½ÃÀÛÇÏ¿´°í, ÀÌ°ÍÀº »ì·½ Á¾ÆÄÀÇ ÀϽű³ °¡¸£Ä§À» ½ÇÁúÀûÀ¸·Î ³¡³ª°Ô ¸¸µé¾ú´Ù. ¾Æºê¶óÇÔÀÇ ¾à¼Ó¿¡ °üÇÑ ±³¸®´Â Æ丣½Ã¾Æ¿¡¼ °ÅÀÇ »ç¶óÁ®¼, µµ´öÀÌ ºÎÈ°µÇ´ø ±× À§´ëÇÑ ¼¼±âÀÎ, ±â¿øÀü 6¼¼±â¿¡, Á¶·Î¾Æ½ºÅÍ°¡ ²¨Á® °¡´Â »ì·½ º¹À½ÀÇ ºÒ²ÉÀ» ´Ù½Ã »ì¸®´Â µíÀÌ º¸¿´´Ù. | 6. The Salem Doctrines in Iran From Palestine some of the Melchizedek missionaries passed on through Mesopotamia and to the great Iranian plateau. For more than five hundred years the Salem teachers made headway in Iran, and the whole nation was swinging to the Melchizedek religion when a change of rulers precipitated a bitter persecution which practically ended the monotheistic teachings of the Salem cult. The doctrine of the Abrahamic covenant was virtually extinct in Persia when, in that great century of moral renaissance, the sixth before Christ, Zoroaster appeared to revive the smouldering embers of the Salem gospel. | |
95:6.2 ÀÌ »õ·Î¿î
Á¾±³ÀÇ Ã¢½ÃÀÚ´Â ¾¿¾¿ÇÏ°í ¸ðÇèÀ» ÁÁ¾ÆÇÏ´Â ÀþÀºÀÌ¿´°í, ¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ Áö¹æÀÇ ¿ì¸£¿¡ óÀ½À¸·Î ¼ø·ÊÇÏ·¯ °¡¼ Ä®¸®°¡½ºÆ¼¾Æ¿Í
·ç½ÃÆÛ ¹Ý¶õ¿¡ °üÇÑ ÀüÅëÀ»¡ª´Ù¸¥ ¿©·¯ ÀüÅë°ú ÇÔ²²¡ª¹è¿üÀ¸¸ç, ÀÌ ¸ðµç °ÍÀÌ ±×ÀÇ Á¾±³Àû º»¼º¿¡ °ÇÏ°Ô È£¼ÒÇÏ¿´´Ù.
µû¶ó¼, ¿ì¸£¿¡ ÀÖÀ» ¶§ ²ÞÀ» ²Û °á°ú·Î¼, ±×´Â ºÏÂÊ¿¡ ÀÖ´Â °íÇâÀ¸·Î µ¹¾Æ°¡¼ Àڱ⠹ÎÁ·ÀÇ Á¾±³¸¦ °³ÇõÇÏ·Á´Â °èȹÀ»
¼¼¿ü´Ù. ±×´Â °øÁ¤ÀÇ Çϳª´ÔÀ̶ó´Â È÷ºê¸® °³³ä, ½Å¼º¿¡ ´ëÇÑ ¸ð¼¼ÀÇ °³³äÀ» Èí¼öÇß´Ù. ÃÖ°íÀÇ Çϳª´Ô °³³äÀÌ ±×ÀÇ Áö¼º
¼Ó¿¡ ¶Ñ·ÇÇß°í, ±×´Â ¸ðµç ´Ù¸¥ ½ÅÀ» ¾Ç¸¶·Î ³»·Á³õ°í, À̵éÀ» ¸Þ¼ÒÆ÷Ÿ¹Ì¾Æ¿¡¼ µè´ø ¾Ç¸¶µéÀÇ ½Å¼¼·Î ¸¸µé¾ú´Ù. ±×´Â
¿ì¸£¿¡ ÀüÅëÀÌ ³²¾ÆÀÖ´ø ÀÏ°ö À¸¶ä ¿µ(Seven Master Spirits)ÀÇ À̾߱⸦ µé¾úÀ¸¸ç, µû¶ó¼ ÃÖ»óÀÇ ½Å(supreme
gods)ÀÌ ÀÏ°ö ¸í ÀÖ°í, ±× ²À´ë±â¿¡ ¾Æ¿ì¶ó ¸¶Áî´Ù°¡ ÀÖ´Â ±×·¯ÇÑ ¼¼°è¸¦ âÁ¶Çß´Ù. ±×´Â ÀÌ ÇÏÀ§ ½ÅµéÀ» ¿ÇÀº
À²¹ý, ÁÁÀº »ý°¢, °í±ÍÇÑ Á¤ºÎ, °Å·èÇÑ ¼ºÇ°, °Ç°, ºÒ¸êÀ» ÀÌ»óÈÇÑ °Í°ú ¿¬°á½ÃÄ×´Ù.
| This founder
of a new religion was a virile and adventurous youth, who, on his
first pilgrimage to Ur in Mesopotamia, had learned of the traditions
of the Caligastia and the Lucifer rebellion¡ªalong with many other
traditions¡ªall of which had made a strong appeal to his religious
nature. Accordingly, as the result of a dream while in Ur, he settled
upon a program of returning to his northern home to undertake the
remodeling of the religion of his people. He had imbibed the Hebraic
idea of a God of justice, the Mosaic concept of divinity. The idea
of a supreme God was clear in his mind, and he set down all other
gods as devils, consigned them to the ranks of the demons of which
he had heard in Mesopotamia. He had learned of the story of the
Seven Master Spirits as the tradition lingered in Ur, and, accordingly,
he created a galaxy of seven supreme gods with Ahura-Mazda at its
head. These subordinate gods he associated with the idealization
of Right Law, Good Thought, Noble Government, Holy Character, Health,
and Immortality. | |
95:6.3 ÀÌ »õ·Î¿î
Á¾±³´Â ±âµµÇÏ°í ÀǽÄÇàÀ§¸¦ ÇÏ´Â Á¾±³°¡ ¾Æ´Ï¶ó, Çൿ¡ªÀÏ¡ªÇÏ´Â Á¾±³¿´´Ù. ÀÌ Á¾±³ÀÇ Çϳª´ÔÀº ÃÖ°íÀÇ ÁöÇý¸¦ °¡Áø Á¸Àç¿ä
¹®¸íÀÇ ÈÄ¿øÀÚ¿´´Ù. ÀÌ°ÍÀº ¾Ç¤ý¹«¹ÝÀÀ¤ýÈÄÁø¼º°ú ½Î¿ì±â À§ÇØ °ú°¨È÷ ³ª¼± È£ÀüÀûÀÎ Á¾±³ öÇÐÀ̾ú´Ù.
| And this new
religion was one of action-work-not prayers and rituals. Its God
was a being of supreme wisdom and the patron of civilization; it
was a militant religious philosophy which dared to battle with evil,
inaction, and backwardness. | |
95:6.4 Á¶·Î¾Æ½ºÅÍ´Â
ºÒÀÇ ¼þ¹è¸¦ °¡¸£Ä¡Áö ¾Ê¾ÒÁö¸¸, º¸ÆíÀûÀÌ°í ÃÖ»óÀ¸·Î Áö¹èÇÏ´Â ¿µ, ¼ø¼öÇÏ°í ÁöÇý·Î¿î ¿µÀÇ »ó¡À¸·Î¼ ºÒ²ÉÀ» ÀÌ¿ëÇÏ·Á
Çß´Ù (ÈÄÀÏ¿¡ ÃßÁ¾ÀÚµéÀÌ ÀÌ »ó¡ÀÎ ºÒ²ÉÀ» ¸ð½Ã°í ¼þ¹èÇÑ °ÍÀº Á¤¸»·Î Áø½ÇÀÌ´Ù). ¸¶Ä§³», ¾î´À À̶õ ¿ÕÀ» °³Á¾½ÃÅ°°í
³ª¼, ÀÌ »õ·Î¿î Á¾±³´Â ¹«·ÂÀ¸·Î ÆÛÁ®³ª°¬´Ù. ±×¸®°í Á¶·Î¾Æ½ºÅÍ´Â ¡°ºûÀÇ ÁÖ(ñ«)ÀÇ Áø¸®¡±¶ó°í ±×°¡ ¹ÏÀº °ÍÀ» À§ÇØ
½Î¿òÅÍ¿¡¼ ¿µ¿õ´ä°Ô Á×¾ú´Ù.
| Zoroaster did
not teach the worship of fire but sought to utilize the flame as
a symbol of the pure and wise Spirit of universal and supreme dominance.
(All too true, his later followers did both reverence and worship
this symbolic fire.) Finally, upon the conversion of an Iranian
prince, this new religion was spread by the sword. And Zoroaster
heroically died in battle for that which he believed was the "truth
of the Lord of light." | |
95:6.5 Á¶·Î¾Æ½ºÅͱ³´Â
À¯¶õ½Ã¾Æ¿¡¼ ÀÏ°ö À¸¶ä ¿µ(Seven Master Spirits)¿¡ °üÇÏ¿© ´Þ¶ó¸¶½Ã¾Æ¿Í ¿¡µ§¿¡¼ ÁÖ¾ú´ø °¡¸£Ä§À» Áö¼ÓÇÏ´Â
À¯ÀÏÇÑ Á¾ÆÄÀÌ´Ù. »ïÀ§ÀÏü °³³äÀ» ÁøȽÃÅ°Áö ¸øÇßÁö¸¸, ¾î¶² ¸é¿¡¼ Á¶·Î¾Æ½ºÅͱ³´Â Ä¥Áß Çϳª´Ô(God the Sevenfold)
°³³ä¿¡ °¡±îÀÌ °¬´Ù. ÃÖÃÊÀÇ Á¶·Î¾Æ½ºÅͱ³´Â ¼ø¼öÇÑ ÀÌ¿ø·ÐÀÌ ¾Æ´Ï¾ú´Ù. ÃʱâÀÇ °¡¸£Ä§ÀÌ ºñ·Ï ¾ÇÀ» ½Ã°£ ¼¼°è¿¡¼ ¼±°ú
µ¿µîÇÑ °ÍÀ¸·Î ±×·È¾îµµ, ¾ÇÀº ºÐ¸íÈ÷ ¼±ÇÑ ÀÚÀÇ ±Ã±ØÀÇ ½Çü ¼Ó¿¡ ¿µ¿øÈ÷ »ç¶óÁ³´Ù. ÈÄÀÏ¿¡ ¿Í¼¾ß ¼±°ú ¾ÇÀÌ µ¿µîÇÑ
Á¶°ÇÀ¸·Î ½Î¿î´Ù´Â °³³äÀ» ½ÅºÀÇÏ¿´´Ù.
| Zoroastrianism
is the only Urantian creed that perpetuates the Dalamatian and Edenic
teachings about the Seven Master Spirits. While failing to evolve
the Trinity concept, it did in a certain way approach that of God
the Sevenfold. Original Zoroastrianism was not a pure dualism; though
the early teachings did picture evil as a time co-ordinate of goodness,
it was definitely eternity-submerged in the ultimate reality of
the good. Only in later times did the belief gain credence that
good and evil contended on equal terms. | |
95:6.6 È÷ºê¸®
¼º¼¿¡ ±â·ÏµÇ¾ú´Ù½ÃÇÇ, À¯´ëÀÎÀÌ Áö´Ñ õ±¹°ú Áö¿ÁÀÇ ÀüÅë, ±×¸®°í ¾Ç¸¶¿¡ °üÇÑ ±³¸®´Â ³²¾ÆÀÖ´Â ·ç½ÃÆÛ¿Í Ä®¸®°¡½ºÆ¼¾ÆÀÇ
ÀüÅë¿¡ ±Ù°Å¸¦ µÎ¾úÁö¸¸, ÁÖ·Î À¯´ëÀÎÀÌ Æ丣½Ã¾ÆÀÎÀÇ Á¤Ä¡¿Í ¹®È¿¡ Áö¹èµÇ´ø ½ÃÀý¿¡ Á¶·Î¾Æ½ºÅÍ ½ÅÀÚµé·ÎºÎÅÍ ¾ò¾ú´Ù.
ÀÌÁýÆ®ÀÎó·³ Á¶·Î¾Æ½ºÅÍ´Â ¡°½ÉÆÇÀÇ ³¯¡±À» °¡¸£ÃÆÁö¸¸, ÀÌ »ç°ÇÀ» ¼¼»óÀÇ ³¡°ú ¿¬°áÇÏ¿´´Ù.
| The Jewish
traditions of heaven and hell and the doctrine of devils as recorded
in the Hebrew scriptures, while founded on the lingering traditions
of Lucifer and Caligastia, were principally derived from the Zoroastrians
during the times when the Jews were under the political and cultural
dominance of the Persians. Zoroaster, like the Egyptians, taught
the "day of judgment," but he connected this event with
the end of the world. | |
95:6.7 ½ÉÁö¾î
Æ丣½Ã¾Æ¿¡¼µµ ±×¿¡°Ô µÎµå·¯Áö°Ô ¿µÇâÀ» ¹Þ¾Æ Á¶·Î¾Æ½ºÅͱ³¸¦ À̾î¹Þ¾Ò´Ù. À̶õÀÇ »çÁ¦µéÀÌ Á¶·Î¾Æ½ºÅͱ³ÀÇ °¡¸£Ä§À» ¾ø¾Ö·Á°í
ÇßÀ» ¶§, ±×µéÀº ¿¾ ¹ÌÆ®¶ó ¼þ¹è¸¦ ºÎÈ°½ÃÄ×´Ù. ¹ÌÆ®¶ó±³´Â ·¹¹ÝÆ®¿Í ÁöÁßÇØ Áö¿ª¿¡ µÎ·ç ÆÛÁ³°í, Çѵ¿¾È À¯´ë±³¿Í ±âµ¶±³¿Í
°°Àº ½Ã´ë¿¡ ÀÖ¾ú´Ù. Á¶·Î¾Æ½ºÅÍÀÇ °¡¸£Ä§Àº ÀÌó·³ À¯´ë±³¿Í ±âµ¶±³, À̸¦ ÅëÇؼ ¸ðÇϸ޵屳, ÀÌ ¼¼ °¡Áö Å« Á¾±³¿¡
¿¬´Þ¾Æ ¿µÇâÀ» ÁÖ°Ô µÇ¾ú´Ù.
| Even the religion
which succeeded Zoroastrianism in Persia was markedly influenced
by it. When the Iranian priests sought to overthrow the teachings
of Zoroaster, they resurrected the ancient worship of Mithra. And
Mithraism spread throughout the Levant and Mediterranean regions,
being for some time a contemporary of both Judaism and Christianity.
The teachings of Zoroaster thus came successively to impress three
great religions: Judaism and Christianity and, through them, Mohammedanism.
| |
95:6.8 ±×·¯³ª
Á¶·Î¾Æ½ºÅÍÀÇ µå³ôÀº °¡¸£Ä§°ú °í±ÍÇÑ Âù¼Û°¡µéÀº ÆĽà ±³µµµéÀÌ ±×ÀÇ º¹À½À» Çö´ë¿¡ ¿Ö°îÇÑ °Í°ú´Â °Å¸®°¡ ¸Ö¸ç, ±×µéÀº
Á×Àº ÀÚ¸¦ Å©°Ô µÎ·Á¿öÇÏ¿´°í ¾Æ¿ï·¯ Á¶·Î¾Æ½ºÅÍ°¡ °áÄÚ ±ÁÈ÷Áö ¾Ê¾Ò´ø ±×·¯ÇÑ ±Ëº¯µéÀ» ¹Ï¾ú´Ù.
| But it is
a far cry from the exalted teachings and noble psalms of Zoroaster
to the modern perversions of his gospel by the Parsees with their
great fear of the dead, coupled with the entertainment of beliefs
in sophistries which Zoroaster never stooped to countenance. | |
95:6.9 ÀÌ À§´ëÇÑ
»ç¶÷Àº, ¾îµÎ¿î ¼¼°è¿¡¼ ¿µ¿øÇÑ »ý¸íÀ¸·Î À̸£´Â ºûÀÇ ±æÀ» »ç¶÷¿¡°Ô º¸¿©ÁÖ·Á°í, »ì·½ÀÇ ºÒºûÀÌ ¾ÆÁÖ ¾î½¿Çª·¹ Ÿ¸é¼
¿ÏÀüÈ÷, ³¡³» ²¨ÁöÁö ¾Êµµ·Ï ÁöÅ°·Á°í ±â¿øÀü 6 ¼¼±â¿¡ ¼Ú¾Æ³ ±× µ¶Æ¯ÇÑ ¹«¸® ÁßÀÇ ÇÑ »ç¶÷À̾ú´Ù.
| This great
man was one of that unique group that sprang up in the sixth century
before Christ to keep the light of Salem from being fully and finally
extinguished as it so dimly burned to show man in his darkened world
the path of light leading to everlasting life. |