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Prophets paralleled by Christianity
Horus
[edit]http://www.religioustolerance.org/chr_jcpa5b.htm
Zoroaster
[edit]- Born 628 B.C, 25th December - unknown
- Iranian Prophet - Founder of Zoroastrianism
- Born of a virgin - unknown
- He astounded wise men with his wisdom - unknown
- Star in the east - unknown
- He began his ministry at age 30 - unknown
- Had 12 disciples - unknown
- Preformed miracles i.e. Healing the sick, walking on water etc... - unknown
- Known as “the lamb of God/ the light” etc... - unknown
- He was slain - unknown
- He had a sacred cup or grail - unknown
- And thus resurrected - unknown
- Zoroaster’s followers expected a “second coming” in the virgin-born - unknown
Saoshynt or Savior
- Offered to renounce his faith - tempted by Angra Mainyu to renounce his faith (Yasht 17.19; Vendidad 19).
Information about the life of Zoroaster derives primarily from the Avesta, that is, from Zoroastrian scripture of which the Gathas - the texts attributed to Zoroaster himself - are a part. These are complemented by legends from the traditional Zoroastrian texts of the ninth to twelfth century.
In the texts of the Younger Avesta (composed many centuries after the Gathas), Zoroaster is depicted wrestling with the daevas and is tempted by Angra Mainyu to renounce his faith (Yasht 17.19; Vendidad 19).
Collectively, scripture and tradition provide many rote details of his life, such as a record of his family members: His father was Pourushaspa Spitāma, son of Haechadaspa Spitāma, and his mother was Dughdova. He and his wife Hvōvi had three daughters, Freni, Pourucista and Triti; and three sons, Isat Vastar, Uruvat-Nara and Hvare Ciθra. Zoroaster’s great-grandfather Haēchataspa was the ancestor of the whole family Spitāma, for which reason Zoroaster usually bears the surname Spitāma. His wife, children and a cousin named Maidhyoimangha, were his first converts after his illumination from Ahura Mazda at age 30.
Zoroaster’s death is not mentioned in the Avesta. In Shahnama 5.92,[1] he is said to have been murdered at the altar by the Turanians in the storming of Balkh.
Citing the authority of the 8th century al-Kalbi, the 9th/10th century historian al-Tabari (i.648[2]) reports that Zaradusht bin Isfiman (an Arabic adaptation of "Zarathustra Spitama") was an inhabitant of Palestine, and a servant of one of the disciples of the prophet Jeremiah. According to this tale, Zaradusht defrauded his master, who cursed him, causing him to become leprous (cf. Elisha's servant Gehazi in Jewish Scripture). The apostate Zaradusht then eventually made his way to Balkh where he converted Bishtasb (i.e. Vishtaspa), who in turn compelled his subjects to adopt the religion of the Magians. Recalling other tradition, al-Tabari (i.681-683[2]) recounts that Zaradusht accompanied a Jewish prophet to Bishtasb/Vishtaspa. Upon their arrival, Zaradusht translated the sage's Hebrew teachings for the king and so convinced him to convert (Tabari also notes that they had previously been Sabis) to the Magian religion.[2]
Krishna
[edit]- DOB-18 or 21 July 3228 BCE.[3]
- virgin birth - YES - According to Bhagavata Purana some believe that Krishna was born without a sexual union, by "mental transmission" from the mind of Vasudeva into the womb of Devaki.[4][5][6]
- Ordained by three kings - unknown
- Carpenter - unknown
- Star in the east - unknown
- Teacher at the age of 12 - unknown
- Was a Carpenter - unknown
- Baptized at the age of 30 - unknown
- Had 12 disciples - unknown
- Preformed miracles i.e. Healing the sick, walking on water etc - unknown
- Known as “the lamb of God/ the light” etc - unknown
- Betrayed & Crucified - While Vyasa's Mahābhārata says that Shri Krishna ascended to heaven, Sarala's Mahabhārata narrates the story that a hunter mistook his partly visible left foot for a deer and shot an arrow wounding him mortally.[7][8][9]
- Dead for 3 days - No
- And thus resurrected - No
Traditional belief based on scriptural details and astrological calculations gives the date of Krishna's birth, known as Janmashtami,[4] as either 18 or 21 July 3228 BCE.[3][10][11] Krishna belonged to the royal family of Mathura, and was the eighth son born to the princess Devaki, and her husband Vasudeva. Mathura was the capital of the Yadavas (also called the Surasenas), to which Krishna's parents Vasudeva and Devaki belonged. The king Kamsa, Devaki's brother,[12] had ascended the throne by imprisoning his father, King Ugrasena. Afraid of a prophecy that predicted his death at the hands of Devaki's eighth son, he had locked the couple into a prison cell. After Kamsa killed the first six children, and Devaki's apparent miscarriage of the seventh, being transferred to Rohini as Balarama, Krishna took birth.
Since Vasudeva believed Krishna's life was in danger, Krishna was secretly taken out of the prison cell to be raised by his foster parents, Yasoda [13] and Nanda in Gokula. Two of his other siblings also survived, Balarama (Devaki's seventh child, transferred to the womb of Rohini, Vasudeva's first wife) and Subhadra (daughter of Vasudeva and Rohini, born much later than Balarama and Krishna).[14] According to Bhagavata Purana some believe that Krishna was born without a sexual union, by "mental transmission" from the mind of Vasudeva into the womb of Devaki.[4][15][16]
Attis
[edit]Attis was the son of Nana. Nana was a daughter of the river Sangarios.
The story of his origins from Agdistis, as told to the traveller Pausanias, have some distinctly non-Greek elements: Pausanias was told that the daemon Agdistis initially bore both male and female attributes. But the Olympian gods, fearing Agdistis, cut off the male organ and cast it away. There grew up from it an almond-tree, and when its fruit was ripe, Nana who was a daughter of the river Sangarios picked an almond and laid it in her bosom. The almond disappeared, and she became pregnant. Nana abandoned the baby (Attis). The infant was tended by a he-goat. As Attis grew, his long-haired beauty was godlike, and Agdistis as Cybele, then fell in love with him.
Dionysus
[edit]eating and drinking the "flesh" and "blood"
[edit]Martin Hengel argues that Dionysian religion and Christianity have significant parallels, stating that "Dionysus had been at home in Palestine for a long time", and Judaism was influenced by Dionysian traditions.[17]
The modern scholar Barry Powell thinks that Christian notions of eating and drinking the "flesh" and "blood" of Jesus were influenced by the cult of Dionysus. In another parallel Powell adduces, Dionysus was distinct among Greek gods as a deity commonly felt within individual followers. Another example of possible influence on Christianity, Dionysus' followers, as well as another god, Pan, are said to have had the most influence on the noncanonical depiction of Satan as animal-like and horned.[18]
Wine was an important manifestation of Dionysus, imagined as its creator; the creation of wine from water figures also in Jesus's Marriage at Cana. In the 19th century, Bultmann and others compared both themes and concluded that the Dionysian theophany was transferred to Jesus. At Elis during the Thyeia, the festival of Dionysus, three pots would be placed by priests in a sealed room and the following day be found to miraculously be filled with wine.[19][20] At Andros and Teos water flowing from the spring in the temple of Dionysus changed to wine on his feast days, January 5 and 6; the Marriage at Cana is placed on 6 January in the Christian calendar.[21][22] Heinz Noetzel's Christus und Dionysos disagrees,[23] arguing Dionysus never actually did turn water into wine. Martin Hengel replied that opposing traditions would be anachronistic, and that since all Palestinians were familiar with the transformation of water to wine as a miracle, it was expected from the Messiah to perform it.
Peter Wick argues that the use of wine symbolism in the Gospel of John, including the story of the Marriage at Cana at which Jesus turns water into wine, is intended to show Jesus as superior to Dionysus.[24]
See also
[edit]References
[edit]- ^ Jackson 1899, p. 130-131.
- ^ a b c Qtd. in Büchner 1936, p. 105.
- ^ a b See horoscope number 1 in Dr. B.V. Raman (1991). Notable Horoscopes. Delhi, India: Motilal Banarsidass. ISBN 8120809017.
- ^ a b c Knott 2000, p. 61
- ^ Bryant 2004, p. 425 (Note. 4)
- ^ Bryant 2004, p. 16 (Bh.P. X Ch 2.18)[1]
- ^ Bryant 2007, pp. 148
- ^ Dr. Satyabrata Das (November 2007). "Orissa Sarala's Mahabhārata" (PDF). magazine. Retrieved 2008-10-13.
- ^ Kisari Mohan Ganguli (2006 - digitized). "The Mahabharata (originally published between 1883 and 1896)". book. Sacred Texts. Retrieved 2008-10-13.
{{cite web}}: Check date values in:|date=(help) - ^ Arun K. Bansal's research published in Outlook India, September 13, 2004. "Krishna (b. July 21, 3228 BC)".
- ^ N.S. Rajaram takes these dates at face value when he opines that "We have therefore overwhelming evidence showing that Krishna was a historical figure who must have lived within a century on either side of that date, i.e., in the 3200-3000 BCE period".(Prof. N. S. Rajaram (September 4th, 1999). "Search for the Historical Krishna". www.swordoftruth.com. Retrieved 2008-06-15.
{{cite web}}: Check date values in:|date=(help) - ^ According to the Bhagavata and Vishnu Puranas, but in some Puranas like Devi-Bhagavata-Purana,her paternal uncle. See the Vishnu-Purana Book V Chapter 1, translated by H. H. Wilson, (1840), the Srimad Bhagavatam, translated by A.C. Bhaktivedanta Swami Prabhupada, (1988) copyright Bhaktivedanta Book Trust
- ^ Yashoda and Krishna
- ^ Bryant 2007, pp. 124–130, 224
- ^ Bryant 2004, p. 425 (Note. 4)
- ^ Bryant 2004, p. 16 (Bh.P. X Ch 2.18)[2]
- ^ Studies in Early Christology, by Martin Hengel, 2005, p.331 (ISBN 0567042804)
- ^ Powell, Barry B., Classical Myth Second ed. With new translations of ancient texts by Herbert M. Howe. Upper Saddle River, New Jersey: Prentice-Hall, Inc., 1998.
- ^ Pausanias, Description of Greece 6. 26. 1 - 2
- ^ Athenaeus, Deipnosophistae 2. 34a
- ^ Pliny the Elder, Natural History 2.106 & 31.16, cited in Cotter, Wendy (1999). Miracles in Greco-Roman Antiquity: A Sourcebook. Routledge. p. 165.
- ^ Ridderbos, Herman N. (1997) The Gospel of John: A Theological Commentary. Wm. B. Eerdmans Publishing. p. 110
- ^ Biblical Studies on the Web
- ^ Wick, Peter (2004). "Jesus gegen Dionysos? Ein Beitrag zur Kontextualisierung des Johannesevangeliums". Biblica. 85 (2). Rome: Pontifical Biblical Institute: 179–198. Retrieved 2007-10-10.