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The chief criticism that has been brought against the universal ''life-death-resurrection deity'' category charges it with ], insofar as it subsumes a range of disparate myths under a single category and ignores important distinctions. ] argues that it risks making Christianity the standard by which all religion is judged, since death and resurrection are more central to Christianity than many other faiths.<ref>Detienne (1994); see also Burkert (1987).</ref> The chief criticism that has been brought against the universal ''life-death-resurrection deity'' category charges it with ], insofar as it subsumes a range of disparate myths under a single category and ignores important distinctions. ] argues that it risks making Christianity the standard by which all religion is judged, since death and resurrection are more central to Christianity than many other faiths.<ref>Detienne (1994); see also Burkert (1987).</ref>


On the category of dying and rising gods, ], a scholar of comparative religions has stated: On the category of dying and rising gods, ], president of the ] has stated:
:The category of dying and rising gods, once a major topic of scholarly investigation, must now be understood to have been largely a misnomer based on imaginative reconstructions and exceedingly late or highly ambiguous texts.<ref>]. 1995. "Dying and Rising Gods." In ''The Encyclopedia of Religion: Vol. 3.''. Ed. Mircea Eliade. New York: Simon & Schuster Macmillan. 521-27. :The category of dying and rising gods, once a major topic of scholarly investigation, must now be understood to have been largely a misnomer based on imaginative reconstructions and exceedingly late or highly ambiguous texts.<ref>]. 1995. "Dying and Rising Gods." In ''The Encyclopedia of Religion: Vol. 3.''. Ed. Mircea Eliade. New York: Simon & Schuster Macmillan. 521-27.
</ref> </ref>

Professors Smith's method is based on hair-splitting distinctions over what counts as a death and resurrection god; for example he claims that Osiris was not a dying and rising god because he did not 'resurrect' but mearly 'rejuvinated'. <ref>Jonathan Z. Smith, "Dying and Rising Gods," in Encyclopedia of Religion, 1987, Volume 3, page 524-5]</ref> Futher, he claims that Tammuz was not a death and resurection god because he was only a demi-god, etc.

Smiths claim that the topic of dying and rising gods are no longer acceped in accademia is wholy untrue: dying and rising gods are still a major topic of research and widely accepted in the accademic communtiy. ]'s book Riddle of Resurrection: "Dying and Rising Gods" in the Ancient Near East is the most authoratitive up to date scholarship on this matter; Professor Mettinger Dept of Theology, Lund U. Sweden is in no doubt of the validity of the concept of dying and rising gods.


Beginning with an overview of the ] ] of growing and withering herb gardens at the ] festival, 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 part of a complex of associations in the Greek mind that centered on ]s.<ref>These associations included seduction, trickery, gourmandise, and the anxieties of ].</ref> From his point of view, Adonis's death is only one datum among the many that must be used to analyze the festival, the myth, and the god. Beginning with an overview of the ] ] of growing and withering herb gardens at the ] festival, 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 part of a complex of associations in the Greek mind that centered on ]s.<ref>These associations included seduction, trickery, gourmandise, and the anxieties of ].</ref> From his point of view, Adonis's death is only one datum among the many that must be used to analyze the festival, the myth, and the god.

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A life-death-rebirth deity, also known as a "dying-and-rising" deityis a generic category for deities found within agrarian societies who are the focus of myth and rituals which represent the annual death and rebirth of the deity. Examples include Osiris, Tammuz, Jesus and Odin. Female deities who passed into the kingdom of death and returned include Inanna (also known as Ishtar, whose cult dates to 4000 BCE) and Persephone (the central figure of the Eleusinian Mysteries, whose cult may date to 1700 BCE as the unnamed goddess worshipped in Crete).

The term "life-death-rebirth deity" is particularly associated with the works of James Frazer, Jane Ellen Harrison, and their fellow Cambridge Ritualists. In their seminal works The Golden Bough 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 by means of sympathetic magic. Consequently, the rape and return of Persephone, the rending and repair of Osiris, the travails and triumph of Baldr, derive from primitive rites intended to renew the fertility of withered land and crops. The Swiss psychoanalyst Carl Jung argued that archetypal processes such as death and resurrection were part of the "trans-personal symbolism" of the collective unconscious, and could be utilized in the task of psychological integration. Jung's line of argumentation, in combination with that of the Cambridge Ritualists, has been developed by Károly Kerényi and Joseph Campbell.

Some scholars, beginning with Franz Cumont, classify Jesus Christ as a syncretized example of this archetype. In the Victorian era, the Hermetic Order of the Golden Dawn used parallels between Christ, Osiris and other solar dying-and-rising gods to construct elaborate systems of mysticism and theosophy. Following his conversion to Christianity, C. S. Lewis believed that the resurrection of Jesus belonged in this category of myths, with the additional property of having actually happened in history: "If God chooses to be mythopoeic—and is not the sky itself a myth—shall we refuse to be mythopathic?"


List of life-death-rebirth deities

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Criticisms

The chief criticism that has been brought against the universal life-death-resurrection deity category charges it with reductionism, insofar as it subsumes a range of disparate myths under a single category and ignores important distinctions. Marcel Detienne argues that it risks making Christianity the standard by which all religion is judged, since death and resurrection are more central to Christianity than many other faiths.

On the category of dying and rising gods, Jonathan Z. Smith, president of the Society of Biblical Literature has stated:

The category of dying and rising gods, once a major topic of scholarly investigation, must now be understood to have been largely a misnomer based on imaginative reconstructions and exceedingly late or highly ambiguous texts.

Professors Smith's method is based on hair-splitting distinctions over what counts as a death and resurrection god; for example he claims that Osiris was not a dying and rising god because he did not 'resurrect' but mearly 'rejuvinated'. Futher, he claims that Tammuz was not a death and resurection god because he was only a demi-god, etc.

Smiths claim that the topic of dying and rising gods are no longer acceped in accademia is wholy untrue: dying and rising gods are still a major topic of research and widely accepted in the accademic communtiy. Professor Tryggve Mettinger's book Riddle of Resurrection: "Dying and Rising Gods" in the Ancient Near East is the most authoratitive up to date scholarship on this matter; Professor Mettinger Dept of Theology, Lund U. Sweden is in no doubt of the validity of the concept of dying and rising gods.

Beginning with an overview of the Athenian ritual of growing and withering herb gardens at the Adonia festival, 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 part of a complex of associations in the Greek mind that centered on spices. From his point of view, Adonis's death is only one datum among the many that must be used to analyze the festival, the myth, and the god.

See also

Notes

  1. Smith, Jonathan Z.. 1995. "Dying and Rising Gods." In The Encyclopedia of Religion: Vol. 3.. Ed. Mircea Eliade. New York: Simon & Schuster Macmillan. 521-27.
  2. http://www.touregypt.net/godsofegypt/osiris.htm
  3. http://www.britannica.com/EBchecked/topic/582039/Tammuz
  4. http://www.britannica.com/EBchecked/topic/452661/Persephone
  5. See also the article "Jesus Christ in comparative mythology." As with all other world religions, Christianity and its symbols are categorized as a myth system in academic disciplines such as mythography, sociology, and anthropology. The correspondences between Jesus Christ and other life-death-rebirth deities are unrelated to the question of the Historicity of Jesus; even the interpretation of the crucifixion of Jesus as a strictly historical event in no way precludes its subsequent mythologization.
  6. Lewis (1970).
  7. http://www.britannica.com/EBchecked/topic/452661/Persephone
  8. "Myth, ritual and religion, Volume 2 By Andrew Lang".
  9. "Völuspá". p. 14-15, 25.
  10. "Völuspá". p. 10.
  11. http://www.britannica.com/EBchecked/topic/452661/Persephone
  12. Detienne (1994); see also Burkert (1987).
  13. Smith, Jonathan Z.. 1995. "Dying and Rising Gods." In The Encyclopedia of Religion: Vol. 3.. Ed. Mircea Eliade. New York: Simon & Schuster Macmillan. 521-27.
  14. Jonathan Z. Smith, "Dying and Rising Gods," in Encyclopedia of Religion, 1987, Volume 3, page 524-5]
  15. These associations included seduction, trickery, gourmandise, and the anxieties of childbirth.

Sources

  • Burkert, Walter. 1987. Ancient Mystery Cults. Cambridge, Mass.: Harvard UP. ISBN 0674033868.
  • Detienne, Marcel. 1994. The Gardens of Adonis: Spices in Greek Mythology. Princeton, N.J.: Princeton UP. ISBN 0391006118.
  • Endsjø, Dag Øistein 2009. Greek Resurrection Beliefs and the Success of Christianity. New York: Palgrave Macmillan. ISBN 9780230617292.
  • Frazer, James George 1996. The Golden Bough. New York: Touchstone. ISBN 0684826305.
  • Gaster, Theodor, H. 1950. Thespis: Ritual, Myth, and Drama in the Ancient Near East. New York: Henry Schuman. ISBN 0877521883. (Cf. Part II, "Seasonal Myths of the Ancient Near East", p. 129. On Baal and "the seasonal motif of the dying and reviving god".)
  • Godwin, Joscelyn. 1994. The Theosophical Enlightenment. Albany: State U of New York P. ISBN 0791421511.
  • 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 0802808689.
  • Nash, Ronald H. 2003. The Gospel and the Greeks: Did the New Testament Borrow from Pagan Thought?. Phillipsburg, N.J.: P&R. ISBN 0875525598.
  • Smith, Jonathan Z.. 1995. "Dying and Rising Gods." In The Encyclopedia of Religion: Vol. 3.. Ed. Mircea Eliade. New York: Simon & Schuster Macmillan. 521-27.
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