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And Rise Again From the Dead the Third Day

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Religious motif in which a deity dies and is resurrected

Resurrection deity
FredericLeighton-TheReturnofPerspephone(1891).jpg

The Render of Persephone by Frederic Leighton (1891).
Description A dying-and-rising god is born, suffers a death-like experience, and is later on reborn.
Proponents James Frazer, Carl Jung, Tryggve Mettinger
Subject area Mythology
Religion

A dying-and-rising, death-rebirth, or resurrection deity is a religious motif in which a god or goddess dies and is resurrected.[one] [two] [iii] [4] Examples of gods who die and after render to life are most ofttimes cited from the religions of the ancient Near East, and traditions influenced by them include Biblical and Greco-Roman mythology and by extension Christianity. The concept of a dying-and-rising god was beginning proposed in comparative mythology by James Frazer'south seminal The Golden Bough (1890). Frazer associated the motif with fertility rites surrounding the yearly cycle of vegetation. Frazer cited the examples of Osiris, Tammuz, Adonis and Attis, Dionysus and Jesus.[5]

Frazer's estimation of the category has been critically discussed in 20th-century scholarship,[6] to the conclusion that many examples from the world'due south mythologies included under "dying and ascent" should only exist considered "dying" just not "rising", and that the 18-carat dying-and-rising god is a characteristic feature of ancient Near Eastern mythologies and the derived mystery cults of Late Antiquity.[seven] "Death or departure of the gods" is motif A192 in Stith Thompson's Motif-Index of Folk-Literature (1932), while "resurrection of gods" is motif A193.[8]

Overview [edit]

The motif of a dying deity appears within the mythology of various cultures – perhaps because attributes of deities were derived from everyday experiences, and the ensuing conflicts often included decease.[9] [10] [11] These examples range from Baldr in Norse mythology to the feathered serpent Quetzalcoatl in Aztec mythology to the Japanese Izanami.[x] [12] [thirteen]

Odin whispering to a dead Baldr as he is to be sent out to body of water

The methods of decease vary, e.grand., in the myth of Baldr (whose account was likely first written down in the 12th century), he is inadvertently killed past his bullheaded brother Höðr who is tricked into shooting a mistletoe-tipped arrow at him, and his trunk is and then set aglow on a send every bit it sails out to ocean.[x] [12] Baldr does not come back to life because not all living creatures shed tears for him, and his expiry then leads to the "doom of the gods".[10] [12]

In contrast, in about variations of his story, Quetzalcoatl (whose account was get-go written downward in the 16th century) is tricked by Tezcatlipoca to over-drink and so burns himself to death out of remorse for his own shameful deeds.[10] [14] Quetzalcoatl does not resurrect and come up back to life equally himself, simply some versions of his story have a flock of birds flying away from his ashes, and in some variants, Quetzalcoatl sails away on the ocean never to return.[x] [14]

Hawaiian deities tin die and depart the earth in a number of means; due east.g., some gods who were killed on Lanai by Lanikuala departed for the skies.[10] In dissimilarity, Kaili leaves the world by a canoe which is never seen again.[x] The Japanese god Izanami, on the other hand, dies of a fever and Izanagi goes to Yomi, the country of gloom, to retrieve her, but she has already changed to a deteriorated state and Izanagi will not bring her dorsum, and she pursues Izanagi, simply he manages to escape.[ten] [thirteen]

Some gods who die are also seen equally either returning or bringing about life in some other form, oft associated with the vegetation cycle, or a staple nutrient, in effect taking the form of a vegetation deity.[10] [11] Examples include Ishtar and Persephone, who die every year.[9] The yearly expiry of Ishtar when she goes secret represents the lack of growth, while her render represents the rebirth of the farming wheel.[9] Most scholars agree that although the gods suggested in this motif die, they do non generally return in terms of rising every bit the same deity, although scholars such as Mettinger contend that in some cases they do.[10] [15]

Development of the concept [edit]

The term "dying god" is associated with the works of James Frazer,[4] Jane Ellen Harrison, and their fellow Cambridge Ritualists.[sixteen] At the end of the 19th century, in their The Golden Bough [iv] and Prolegomena to the Study of Greek Religion, Frazer and Harrison argued that all myths are echoes of rituals, and that all rituals have as their primordial purpose the manipulation of natural phenomena.[four]

The Osiris-bed, where he renews the harvest cycle in Egypt

Early on in the 20th century, Gerald Massey argued that there are similarities between the Egyptian dying-and-rising god myths and Jesus,[17] but Massey's factual errors often render his works nonsensical. For example, Massey stated that the biblical references to Herod the Corking were based on the myth of "Herrut" the evil hydra ophidian. However, the existence of Herod the Corking is well established independently of Christian sources.[18] Massey's scholarship has been widely rejected by mainstream academics, including, among many others, Christian Evangelical writers such as Stanley East. Porter.[19]

The Swiss psychoanalyst Carl Jung argued that archetypal processes such as expiry and resurrection were office of the "trans-personal symbolism" of the collective unconscious, and could be utilized in the task of psychological integration.[20] [ page needed ] He also proposed that the myths of the pagan gods who symbolically died and resurrected foreshadowed Christ'south literal/physical expiry and resurrection.[20] [ page needed ] The overall view of Jung regarding religious themes and stories is that they are expressions of events occurring in the unconscious of the individuals – regardless of their historicity.[21] From the symbolic perspective, Jung sees dying and ascension gods as an archetypal process resonating with the commonage unconscious through which the rising god becomes the greater personality in the Jungian cocky.[9] In Jung's view, a biblical story such as the resurrection of Jesus (which he saw as a example of dying and ascent) may be true or not, only that has no relevance to the psychological analysis of the process, and its touch on.[21]

The analysis of Osiris permeates the later religious psychology of Carl Jung more than whatsoever other chemical element.[22] In 1950 Jung wrote that those who partake in the Osiris myth festival and follow the ritual of his expiry and the handful of his body to restart the vegetation cycle as a rebirth "experience the permanence and continuity of life which outlasts all changes of form".[23] Jung wrote that Osiris provided the key example of the rebirth process in that initially but the Pharaohs "had an Osiris" but later other Egyptians nobles caused it and eventually it led in the concept of soul for all individuals in Christianity.[24] Jung believed that Christianity itself derived its significance from the archetypal relationship between Osiris and Horus versus God the Male parent and Jesus, his son.[22] Notwithstanding, Jung also postulated that the rebirth practical to Osiris (the father), and not Horus, the son.[22]

The general applicability of the death and resurrection of Osiris to the dying-and-rise-god illustration has been criticized, on the grounds that it derived from the harvesting rituals that related the rising and receding waters of the Nile river and the farming bicycle.[19] [25] [26] The cutting down of barley and wheat was related to the death of Osiris, while the sprouting of shoots was thought to be based on the ability of Osiris to resurrect the farmland.[19] [25] [27] In general rebirth analogies based on the vegetation wheel are viewed as the weakest elements in the death-rebirth analogies.[9]

In Greek mythology, Dionysus, the son of Zeus, was a horned child who was torn to pieces past Titans who lured him with toys, and then boiled and ate him.[28] [29] Zeus so destroyed the Titans by thunderbolt equally a event of their activity against Dionysus and from the ashes humans were formed.[29] All the same, Dionysus' grandmother Rhea managed to put some of his pieces back together (principally from his middle that was spared) and brought him back to life.[28] [29] Scholars such equally Barry Powell have suggested Dionysus every bit an case of resurrection.[xxx]

The oldest known example of the "dying god rising myth" is the Sumerian myth of Inanna'due south Descent to the Underworld . The Sumerian goddess Inanna travels to the Underworld to see her sis Ereshkigal. While there, she is "struck down" and turns into a corpse. For 3 days and iii nights, Inanna is expressionless, until she is resurrected with the help of her father, Enki, who sends the two galla to bring her back. The galla serve Inanna nutrient and water and bring her back to life. [31]

Scholarly criticism [edit]

The category "dying-and-rising-god" was debated throughout the 20th century, most mod scholars questioning its ubiquity in the world's mythologies.[x] By the end of the 20th century the overall scholarly consensus had emerged against the category, given its limited applicability outside of aboriginal Near Eastern religions and derived traditions.[10] Kurt Rudolph in 1986 argued that the oft-made connection between the mystery religions and the thought of dying and ascension divinities is defective. Gerald O'Collins states that surface-level awarding of analogous symbolism is a case of parallelomania which exaggerates the importance of trifling resemblances, long abandoned by mainstream scholars.[32] Against this view, Mettinger (2001) affirms that many of the gods of the mystery religions do indeed die, descend to the underworld, are lamented and retrieved by a woman and restored to life. However, Mettinger also disincludes Christianity from this influence.[7]

While the concept of a "dying-and-rising god" has a longer history, it was significantly advocated by Frazer's Golden Bough (1906–1914). At first received very favourably, the idea was attacked past Roland de Vaux in 1933, and was the subject of controversial debate over the post-obit decades.[33] One of the leading scholars in the deconstruction of Frazer'southward "dying-and-rising god" category was Jonathan Z. Smith, whose 1969 dissertation discusses Frazer'southward Aureate Bough,[34] and who in Mircea Eliade's 1987 Encyclopedia of religion wrote the "Dying and rising gods" entry, where he dismisses the category equally "largely a misnomer based on imaginative reconstructions and exceedingly belatedly or highly ambiguous texts", suggesting a more detailed categorisation into "dying gods" and "disappearing gods", arguing that before Christianity, the two categories were distinct and gods who "died" did not return, and those who returned never truly "died".[35] [36] Smith gave a more detailed account of his views specifically on the question of parallels to Christianity in Drudgery Divine (1990).[37] Smith's 1987 article was widely received, and during the 1990s, scholarly consensus seemed to shift towards his rejection of the concept as oversimplified, although information technology connected to exist invoked by scholars writing about ancient Most Eastern mythology.[38] Since the 1990s, Smith'south scholarly rejection of the category has been widely embraced by Christian apologists wishing to defend the historicity of Jesus, while scholarly defenses of the concept (or its applicability to mystery organized religion) have been embraced by the new atheism motility wishing to argue the Christ myth theory.[39]

Beginning with an overview of the Athenian ritual of growing and withering herb gardens at the Adonis festival, in his book The Gardens of Adonis Marcel Detienne suggests that rather than being a stand-in for crops in general (and therefore the cycle of death and rebirth), these herbs (and Adonis) were office of a circuitous of associations in the Greek mind that centered on spices.[40] These associations included seduction, trickery, gourmandizing, and the anxieties of childbirth.[41] From his point of view, Adonis'due south death is just ane datum among the many that must be used to clarify the festival, the myth, and the god.[41] [42]

A main criticism charges the group of analogies with reductionism, insofar as it subsumes a range of disparate myths nether a single category and ignores important distinctions. Detienne argues that it risks making Christianity the standard by which all organized religion is judged, since death and resurrection are more central to Christianity than many other faiths.[43] Dag Øistein Endsjø, a scholar of religion, points out how a number of those oftentimes defined equally dying-and-rising-deities, such as a number of figures in ancient Greek religion, actually died every bit ordinary mortals, only to become gods of various stature later they were resurrected from the expressionless. Not dying as gods, they thus defy the definition of "dying-and-rising-gods".[44]

Tryggve Mettinger, who supports the category of dying and rising gods, stated in 2001 that there was a scholarly consensus that the category is inappropriate from a historical perspective.[15] Every bit of 2009, the Encyclopedia of Psychology and Organized religion summarizes the current scholarly consensus as ambiguous, with some scholars rejecting Frazer's "broad universalist category" preferring to emphasize the differences between the various traditions, while others keep to view the category equally applicable.[9]

In the 2010s, Paola Corrente conducted an extensive survey of the status of the dying and rising god category. While she agrees that much of Frazer'south specific evidence was faulty, she argues that the category as a whole is valid, though she suggests modifications to the specific criteria. Corrente specifically focuses her attending on several Near Eastern and Mesopotamian gods as examples which she argues accept been largely ignored, both by Frazer (who would not accept had admission to about relevant texts) and his more recent critics. These examples include the goddess Inanna in Sumerian texts and Ba'al in Ugaritic texts, whose myths, Corrente argues, offer physical examples of decease and resurrection. Corrente too utilizes the instance of Dionysus, whose connexion to the category is more than complicated, but take still been largely ignored or mischaracterized by other scholars including Frazer himself in her view.[45] [46]

Encounter also [edit]

  • Comparative mythology
  • Dumuzid
  • Mother goddess
  • Mytheme
  • Ouroboros
  • Pandeism
  • Resurrection
  • Psychology of religion
  • Vegetation deity
  • Nearly-death experience

Notes [edit]

  1. ^ Leeming, "Dying god" (2004)
  2. ^ Burkert 1979, 99
  3. ^ Stookey 2004, 99
  4. ^ a b c d Miles 2009, 193
  5. ^ Frazer, quoted in Mettinger 2001:18, cited after Garry and El-Shamy, p. 19
  6. ^ summary in Mettinger (2001:15–39)
  7. ^ a b Garry and El-Shamy (2004:19f.), citing Mettinger (2001:217f.): "The world of aboriginal Near Eastern religions really knew a number of deities that may be properly described equally dying and rising [... although o]ne should not hypostasize these gods into a specific type ' the dying and rising god.'"
  8. ^ Thompson's categories A192. Decease or difference of the gods and A193. Resurrection of gods. Southward. Thompson, Motif-index of folk-literature : a classification of narrative elements in folktales, ballads, myths, fables, medieval romances, exempla, fabliaux, jest-books, and local legends, Revised and enlarged. edition. Bloomington : Indiana University Press, 1955-1958, p. 106.
  9. ^ a b c d east f Lee W. Bailey, "Dying and rising gods" in: David A. Leeming, Kathryn Madden and Stanton Marlan (eds.) Encyclopedia of Psychology and Organized religion (2009) ISBN 038771801X Springer, pages 266–267
  10. ^ a b c d east f g h i j k l m Garry, Jane; Chiliad El-Shamy, Hasan (Dec ane, 2004). Archetypes and Motifs in Sociology and Literature; a handbook . pp. 19–20. ISBN0765612607.
  11. ^ a b Thematic Guide to World Mythology past Lorena Laura Stookey (March 30, 2004) ISBN 0313315051 pages 106-107
  12. ^ a b c Norse Mythology: A Guide to Gods, Heroes, Rituals, and Beliefs by John Lindow (Oct 17, 2002) ISBN 0195153820 pages 66-68
  13. ^ a b Handbook of Japanese Mythology by Michael Ashkenazi (November v, 2003) ISBN 1576074676 page 174
  14. ^ a b The Myth of Quetzalcoatl by Enrique Florescano and Lysa Hochroth (Oct 29, 2002) ISBN 0801871018 page 42
  15. ^ a b Mettinger, Tryggve N. D. (2001). The Riddle of Resurrection: Dying and Rising Gods in the Aboriginal Almost E. Almqvist & Wiksell, pages 7 and 221
  16. ^ Ackerman 2002, 163, lists divine kingship, taboo, and the dying god as "cardinal concepts" of not only Frazer, merely Harrison and others of the ritualist schoolhouse, in contrast to differences among these scholars.
  17. ^ Massey, Gerald (1907). Ancient Egypt, the light of the globe. London: T. Fisher Unwin. pp. 728–914. ISBN978-1-4588-1251-iii.
  18. ^ Unmasking the Heathen Christ by Stanley East. Porter and Stephen J. Bedard 2006 ISBN 1894667719 page xviii
  19. ^ a b c Unmasking the Heathen Christ by Stanley E. Porter and Stephen J. Bedard 2006 ISBN 1894667719 page 24
  20. ^ a b Crowley, Vivianne (2000). Jung: A Journeying of Transformation:Exploring His Life and Experiencing His Ideas. Wheaton Illinois: Quest Books. ISBN978-0-8356-0782-7.
  21. ^ a b Care for the Soul: Exploring the Intersection of Psychology and Theology past Mark R. McMinn and Timothy R. Phillips (Apr 25, 2001) ISBN 0830815538 Intervarsity folio 287
  22. ^ a b c Alane Sauder-MacGuire, "Osiris and the Egyptian Religion" in the Encyclopedia of Psychology and Religion past David A. Leeming, Kathryn Madden and Stanton Marlan (November six, 2009) ISBN 038771801X Springer, pages 651-653
  23. ^ The Archetypes and The Collective Unconscious (Collected Works of C. Grand. Jung Vol. ix Part 1) by C. G. Jung and R. F. C. Hull (August 1, 1981) ISBN 0691018332 folio 117
  24. ^ The Archetypes and The Collective Unconscious (Collected Works of C. Chiliad. Jung Vol. 9 Office 1) by C. G. Jung and R. F. C. Hull (August 1, 1981) ISBN 0691018332 page 128
  25. ^ a b Egyptian Mythology, a Guide to the Gods, Goddesses, and Traditions of Ancient Egypt past Geraldine Pinch 2004 ISBN 0195170245 Oxford University Press page 91
  26. ^ New Testament tools and studies, Bruce Manning Metzger, p. nineteen, Brill Archive, 1960
  27. ^ Encyclopedia of Aboriginal Arab republic of egypt by Margaret Bunson 1999 ISBN 0517203804 page 290
  28. ^ a b Euripides and Alcestis past Kiki Gounaridou (September 3, 1998) University Press of America ISBN 0761812318 page 71
  29. ^ a b c The Greek Earth by Anton Powell (September 28, 1997) ISBN 0415170427 folio 494
  30. ^ A Short Introduction to Classical Myth by Barry B. Powell (January 2002) ISBN 0130258393 pages 105–107
  31. ^ Mark, Joshua J. (February 23, 2011). "Inanna's Descent: A Sumerian Tale of Injustice". Retrieved January 21, 2022. CS1 maint: url-status (link)
  32. ^ Gerald O'Collins, "The Hidden Story of Jesus" New Blackfriars Book 89, Consequence 1024, pages 710–714, November 2008
  33. ^ Tryggve Mettinger, "The 'Dying and Rising God': A survey of Enquiry from Frazer to the Present Solar day", in Batto et al. (eds.), David and Zion: Biblical Studies in Honor of J. J. Yard. Roberts (2004), 373–386
  34. ^ Zittell Smith, Jonathan (1969). The Glory, Jest and Riddle. James George Frazer and The Golden Bough (PDF). Yale dissertation.
  35. ^ Smith, Jonathan Z. (1987). "Dying and Rising Gods", in The Encyclopedia of Religion Vol. Four, edited by Mircea Eliade ISBN 0029097002 Macmillan, pages 521–527
  36. ^ Gale, Thomson. "Dying and Rising Gods". Habitation Search Research categories. Encyclopedia.com. Retrieved 10 October 2016.
  37. ^ Jonathan Z. Smith "On Comparing Stories", Drudgery Divine: On the Comparing of Early Christianities and the Religions of Belatedly Antiquity (1990), 85–115.
  38. ^ Mettinger (2004) cites Yard. S. Smith, The Ugaritic Baal Cycle and H.-P. Müller, "Sterbende ud auferstehende Vegetationsgötter? Eine Skizze", TZ 53 (1997:374)
  39. ^ Albert McIlhenny, This Is the Sun?: Zeitgeist and Faith, Labarum Publishing (2011), chapter 14, "Dying and Ascension Gods", 189–213.
  40. ^ The Gardens of Adonis by Marcel Detienne, Janet Lloyd and Jean-Pierre Vernant (Apr 4, 1994) ISBN 0691001049 Princeton pages 4–eleven
  41. ^ a b David and Zion, Biblical Studies in Accolade of J. J. M. Roberts, edited by Bernard Frank Batto, Kathryn Fifty. Roberts and J. J. M. Roberts (July 2004) ISBN 1575060922 pages 381–383
  42. ^ Comparative Criticism Book 1 by Elinor Shaffer (November 1, 1979) ISBN 0521222966 page 301
  43. ^ Detienne 1994; encounter also Burkert 1987
  44. ^ Dag Øistein Endsjø. Greek Resurrection Behavior and the Success of Christianity. New York: Palgrave Macmillan 2009.
  45. ^ Corrente, Paola. 2012. "Dioniso y los Dying gods: paralelos metodológicos". PhD thesis, Universidad Complutense de Madrid.
  46. ^ Corrente, Paola and Sidney Castillo. 2019. "Philology and the Comparative Report of Myths", The Religious Studies Project (Podcast Transcript). iii June 2019. Transcribed by Helen Bradstock. Version i.one, 28 May 2019.

References [edit]

  • Ackerman, Robert (2002). The Myth and Ritual School: J.K. Frazer and the Cambridge Ritualists. New York: Routledge.
  • Burkert, Walter
    • Construction and History in Greek Mythology and Ritual . London: University of California Printing. 1979.
    • Ancient Mystery Cults. Cambridge, Mass.: Harvard UP. 1987. ISBN0-674-03386-eight.
  • Cumont, Franz (1911). The Oriental Religions in Roman Paganism. Chicago: Open up Court.
  • Cumont, Franz (1903). The Mysteries of Mithra. London: Kegan Paul.
  • Detienne, Marcel (1994). The Gardens of Adonis: Spices in Greek Mythology . Princeton, Due north.J.: Princeton UP. ISBN0-391-00611-viii.
  • Endsjø, Dag Øistein 2009. Greek Resurrection Beliefs and the Success of Christianity. New York: Palgrave Macmillan. ISBN 978-0-230-61729-2
  • Frazer, James George (1890). The Gilt Bender. New York: Touchstone, 1996.. ISBN 0-684-82630-5
  • Gaster, Theodor, H. 1950. Thespis: Ritual, Myth, and Drama in the Ancient Near Due east. New York: Henry Schuman. ISBN 0-87752-188-iii
  • Godwin, Joscelyn. 1994. The Theosophical Enlightenment. Albany: State U of New York P. ISBN 0-7914-2151-1
  • Jensen, Adolf (1963). Myth and Cult amid Archaic Peoples. Chicago: University of Chicago Printing. ISBN 0-226-39823-4
  • Leeming, David. "Dying god". The Oxford Companion to World mythology. Oxford University Printing, 2004. Oxford Reference Online. Oxford University Press. UC - Irvine. 5 June 2011 <http://www.oxfordreference.com/views/ENTRY.html?subview=Main&entry=t208.e469>
  • Lewis, C. S. (1970). "Myth Become Fact." God in the Dock: Essays on Theology and Ethics. Ed. Walter Hooper. Reprint ed. Grand Rapids, Mich.: William B. Eerdmans, 1994. ISBN 0-8028-0868-9
  • Mettinger, Tryggve N. D. (2001). The Riddle of Resurrection: Dying and Rising Gods in the Aboriginal Most E. Coniectanea Biblica, Quondam Attestation, 50, Stockholm: Almqvist & Wiksell, ISBN 978-91-22-01945-9
  • Miles, Geoffrey. 2009. Classical Mythology in English Literature: A Critical Anthology. Taylor & Francis due east-Library.
  • Nash, Ronald H. 2003. The Gospel and the Greeks: Did the New Testament Borrow from Infidel Idea?. Phillipsburg, Northward.J.: P&R. ISBN 0-87552-559-8
  • Smith, Jonathan Z. (1987). "Dying and Ascension Gods." In The Encyclopedia of Religion: Vol. 3.. Ed. Mircea Eliade. New York: Simon & Schuster Macmillan.
  • Stookey, Lorena Laura. 2004. Thematic Guide to World Mythology. Westport: Greenwood.

And Rise Again From the Dead the Third Day

Source: https://en.wikipedia.org/wiki/Dying-and-rising_deity

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