Divine punishment

Divine judgment means the judgment of God or other supreme beings within a religion.

The idea of a final readjustment beyond the grave, which would rectify the sharp contrast so often observed between the conduct and the fortune of men, was prevalent among all nations in pre-Christian times. Such was the doctrine of metempsychosis or the transmigration of souls, as a justification of the ways of God to man, prevailing among the Hindus of all classes and sects, the Pythagoreans, the Orphic mystics and the Druids among the Celts. The doctrine of a forensic judgment in the unseen world, by which the eternal lot of departed souls is determined, was also widely prevalent in pre-Christian times.

The Pharaonic Egyptian idea of the judgment is set forth with great precision of detail in the "Book of the Dead", a collection of formulas designed to aid the dead in their passage through the underworld. The Babylonians and the Assyrians made no distinction between the good and the bad, so far as the future habitation is concerned. In the Gilgames epic the hero is marked as judge of the dead, but whether his rule was the moral value of their actions is not clear.

The "Book of the Dead" (Nekyia) in the Odyssey depicts judgment in the afterlife by Minos, the "radiant son of Zeus" who in his mortal life had been king of Crete. Three egregious sinners are singled out for eternal punishment, but the theological implications of the scene are unclear. Plato elaborates on the concept in the myth of Er at the end of the Republic. Each misdeed receives a tenfold penalty, with rewards also proportional. Elsewhere, Plato names the judges as Minos and Rhadamanthys, but he also draws on the tenets of Orphic religion. A third judge was Aeacus; all three were once mortal kings whose excellence as rulers among the living was transferred to the dead.Vergil's depiction of the afterlife in the Aeneid is consonant with the Homeric view as well as that of Plato, and he makes it clear that everyone faces judgment.

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