Dying and Rising Gods (Lee W. Bailey, 2009)

NOTE: The following article is taken from the Encyclopedia of Psychology & Religion:


An ancient text says, as James Frazer worded it, “Heracles on his journey to Libya had been slain by Typhon and brought to life again by Iolaus, who held a quail under his nose: the dead god snuffed at the bird and revived” (Frazer 1922: section 224). This is a short version of the many accounts of gods and semi-gods who were said to have died and been resurrected, well documented in the eastern Mediterranean region. This one is associated with the migration of quails that descend in hordes on Palestine/Israel in spring to breed.

Heracles and his nephew, Iolaus. 1st century BC mosaic from the Anzio Nymphaeum, Rome
Heracles and his nephew, Iolaus. 1st century BC mosaic from the Anzio Nymphaeum, Rome

James Frazer

The classicist James Frazer (Cambridge University), in his 1890–1915 encyclopedic The Golden Bough, collected a mass of reports of ancient authors and nineteenth-century travelers about archaic rituals, myths, and traditions. It is a classic compendium of fascinating material, highlighting the dying and rising god theme, but he organized it according to lax, speculative nineteenth-century standards.

Frazer’s overall thesis was that archaic magic gave way to religion, which has now given way to science. This theme was soon proven wrong when twentieth-century religion continued to flourish alongside science. He also practiced the risky speculation of armchair scholars, by hypothesizing grand organizing themes without adequate study of the details of each culture (he traveled only to Italy and Greece). This conflict between those exploring large universalist themes and those restricting research to culturally unique specifics has continued and is active in the discussion of the “Dying and Rising Gods,” which was the most controversial schema that Frazer proposed.

Lemminkäinen's Mother, an 1897 painting by Akseli Gallen-Kallela: She is shown having just gathered his broken body from the dark river.
Lemminkäinen’s Mother, an 1897 painting by Akseli Gallen-Kallela: She is shown having just gathered his broken body from the dark river.

Frazer reviewed the ancient texts and recent studies of eastern Mediterranean gods and demigods such as Tammuz, Adonis, Dido, Hercules, Melquarth, Attis, Marsyas, Hyacinth, Osiris, Dionysus, Demeter, and Persephone. He interpreted their deaths and resurrections primarily as primitive magic carried over into religions of deities, having the purpose of assuring the fertility of the earth’s reproductive systems. Not understanding the natural processes of growth, he proposed, these ancients believed that they had to magically help fertility happen by imitating the seasonal process, thereby facilitating it. So the death (or descent into the underworld) of a god or goddess was symbolized in part by a ritual of planting seeds, and the resurrection was an image of plants sprouting and animals being born.

"Odin's last words to Baldr" (1908) by W. G. Collingwood.
“Odin’s last words to Baldr” (1908) by W. G. Collingwood.

Many variations developed, including bloody sacrifices, such as the initiates into the cult of Cybele imitating her beloved Attis by castrating themselves and throwing their blood (life fluid) and testicles onto a statue of the goddess, apparently to assure her impregnation and subsequent fertility in the plant and animal world. Attis was said to be born of the virgin Nana, and initiates were said to be baptized with the blood of a bull (the taurobolium) (Frazer 1922, pp. 403–413). Frazer interpreted this all as promoting fertility among hungry people groping with agricultural practices in a world they saw as filled with spirits. The ancient high death rate may have also been in the background. Women were reported to grieve the death of Adonis, plant gardens of Adonis, and celebrate when the seeds sent up shoots (Frazer 1922, pp. 376–403). He notes an Egyptian inscription that shows the dead Osiris lying prostrate, rising up and standing with Isis (Frazer 1922, p. 436; drawings in Mettinger 2001, pp. 171–174). He also argues that in addition to vegetation magic (naturist), some resurrections were intended to be social, assuring the continuation of the life force of the king (euhemerist), and that some myths (e.g., Osiris) were intended to assure eternal life.

Cybele & Attis
Cybele & Attis

Now all this is fascinating, but Frazer has been accused of excessive speculation, especially in the category of the Dying and Rising Gods as symbols of vegetative growth. Several scholars have rejected his broad universalist category and stressed the particular differences among the accounts of the gods, semi-gods, or humans and textual difficulties, although some scholars support the Dying and Rising Gods theme (Mettinger 2001, p. 215; Fig. 1).


Jonathan Z. Smith

The critical particularist reaction by Jonathan Z. Smith (University of Chicago) in 1987 (2005, 2nd ed.), in Eliade’s Encyclopedia of Religion, swept aside this Dying and Rising Gods typology as “largely a misnomer based on imaginative reconstructions and exceeding late or highly ambiguous texts” (Smith 2005, p. 2535). Smith holds the data to strict standards of empirical historical research and finds it lacking. He argues that some of these gods or semi-gods are said to disappear, not die. His typology is that some deities return but have not died and that other gods died but do not return. His thesis is that “There is no unambiguous instance in the history of religions of a dying and rising deity” (Smith 2005, p. 2535).

In one text about the Syrian/ Babylonian/ Greek god/ hero Adonis, for example, in Ovid’s Metamorphoses, Adonis is killed by a boar, but does not rise from death [except as the anemone flower – Book 10: line 737]. Apollodorus’ Library (III. xiv. 4) describes Adonis’ alternation between the upperworld and the underworld, but, Smith interprets, this offers no explicit suggestion of death and rebirth (Smith 2005, pp. 2535–2536). Smith (like some Christians) suggests that late post-Christian myths of Dying and Rising Gods were likely influenced by Jesus’ resurrection. Attis, for example, in a late text, is said to be resurrected, but Smith says he is not here a dying and rising deity, nor is he a deity at all, but a human (Smith 2005, p. 2536). Other myths of resurrection, Smith argues, fail to fit his strict category, such as Baal and Marduk. He says that the text so-called Death and Resurrection of Bel-Marduk is most likely an Assyrian political parody (Smith 2005, p. 2537). Osiris, he argues, cannot be said to be risen, “in the sense required by the dying and rising pattern,” since his resurrection after dismemberment sent him to be the Lord of the underworld land of the dead, imparting a new permanent life to the deceased (Smith 2005, p. 2538). Thus, he defines resurrection as literally returning to mortal earthly life, excluding continuation as plants or in an immortal state, and rejects the motif of going to the underworld and returning as symbolic of death and resurrection.

Marduk, the Sumerian AMAR (“calf”) of UTU (the sun), that is, the great Son of God who overcomes death through resurrection.
Marduk, the Sumerian AMAR (“calf”) of UTU (the sun), that is, the great Son of God who overcomes death through resurrection.

Smith is right in pointing our many discontinuities among the supposedly dying and rising gods. The vegetation gods, such as Adonis, differ from the royal kingship gods and the gods of immortality after life, such as Osiris, who combines all three types. Smith’s particular readings are rooted in his empirical hermeneutic and logically astute analyses, inspired by empiricism’s distaste for speculation. But Smith’s readings are selectively speculative and too literalist for such symbolic literature. This contrasts with a symbolic, more phenomenological hermeneutic, which would read important images differently. For example, the underworld is clearly the ancient abode of the dead, and Adonis is relegated by Zeus to spend half his year there with Persephone (goddess of death) and half above ground with Aphrodite (goddess of love) (Apollodorus III, xiv, 4). This seems clearly to symbolize a dying and rising god able to appear on earth, yet partake in immortal forces that overcome ordinary death (athanatoi), thus being able to be resurrected, although perhaps not in a literal earthly body.

Aphrodite and Adonis, ca. 410 BC, Louvre
Aphrodite and Adonis, ca. 410 BC, Louvre

Smith focuses on the male dying and rising gods and minimizes the importance of the goddesses. For example, an Inanna text that clearly states that she is a dying and rising goddess: “My father. . . He gave me descent into the underworld. He gave me ascent from the underworld” (Wolkstein and Kramer 1983, p. 16). Inanna/Ishtar is clearly the dying and rising goddess (c.f. Persephone) in this Sumerian/Akkadian tradition, and seeking evidence primarily among the male figures distracts from the feminine traditions.While she descended into the underworld, life above stopped (“Since Ishtar has gone down to the Land of no Return, The bull springs not upon the cow, the ass impregnates no the jenny. . .” lines 6–7), and when she returned, it began again with resurrection (“May the dead rise and smell the incense” last line, Pritchard 1958, pp. 80–85).

Ishtar holding her symbol, Louvre Museum
Ishtar holding her symbol, Louvre Museum

Smith seems loathe to accept the idea that return from the underworld is a meaningful symbol of rising from the dead. But in ancient myth, the underworld is commonly the abode of the dead, and rising from it commonly symbolizes return to life on earth or the place of immortality. “Rising” from death need not mean an empirical return to normal bodily life but could easily mean a more poetic, mystical passage of the spirit of the ancestors into the upperworld, which was a common theme in ancient Egyptian and many other religions. Smith focuses on Ishtar’s lover Tammuz and, with a reading claiming a mistranslation, says that “in the Akkadian version, Tammuz is dead and remains so” (Smith 2005, p. 2539). Yet the complete reference at the end of the Sumerian and Akkadian texts gives a different picture. When Ishtar returns to the upperworld from the land of the dead, she says:

As for Tammuz, the lover of her youth, Wash him with pure water, anoint him with sweet oil; Clothe him with a red garment, let him play on a flute of lapis, Let courtesans turn [his] mood. . . On the day when Tammuz comes up to me, When with him the lapis flute (and) the carnelian ring come up to me, When with him the wailing men and the wailing women come up to me, May the dead rise and smell the incense (Pritchard 1958, p. 85).

Tammuz (Sumerian Dumuzi)
Tammuz (Sumerian Dumuzi)

On the surface, Ishtar/Innana’s successful battle with Erishkigal, Queen of the Dead, and return to the upperworld with her deceased lover Tammuz/Dumuzi is the symbolic cause of the conquest of death resulting in resurrection. To focus on the death of Tammuz, saying that here he is only being “treated as a corpse,” and to highlight the ritual wailing about his loss is to ignore this clear reference to his subsequent return to life, as in the reawakening the erotic instinct of reproduction. (“Let courtesans turn his mood.”) Smith simply refuses to read numerous symbols of resurrection as meaningful. To privilege an earlier or later text over another version does not necessarily grant it more authority. Nor does it make sense to claim that Dumuzi/Tammuz cannot return to life, without sending a replacement to the land of the dead, refuting the deity’s rising to life for half the year; it simply denies the importance of the “rising” in the life-half of the cycle of the deity’s tradition (Smith 2005, p. 3190).

Smith’s readings of the Dying and Rising Gods texts is a useful re-examination, but finally a one-sided, narrowly speculative, overly rationalistic hermeneutic, curiously suppressing the symbolic and poetic sensibility basic to religions. “Rising” may be read as a poetic expression of some form of overcoming death, not just the literal return to a human body. The return of a god from the land of the dead to a spiritual realm associated with the resurrection of the human dead need not be discarded as irrelevant in contrast to a demand that the definition of a rising god includes returning to an empirical human body on earth. Smith does this with Osiris, who returns from death to become not a human, but the Lord of immortal souls, with the repeated ritual formula clearly indicating resurrection: “Rise up, you have not died” (Smith 2005, p. 2538).

Serapis, a syncretistic god created by the (Greek) Pharaoh Ptolemy to unite Hellenistic and Egyptian religions.
Serapis, a syncretistic god created by the (Greek) Pharaoh Ptolemy to unite Hellenistic and Egyptian religions.

Tryggve Mettinger

A recent study by the Swedish Hebrew Bible scholar Tryggve Mettinger (University of Lund), The Riddle of Resurrection: Dying and Rising Gods in the Middle East (2001), does not accept Smith’s conclusions. In a careful textual and linguistic analysis, he accepts more images showing the validity of a variety of dying and rising gods. He does not want to hypostatize a specific type of deity but stresses the different types of gods with similar patterns (Mettinger, p. 218). He concludes, for example, as pictured in the Egyptian Dendara Temple of Osiris inscriptions, that Osiris “both died and rose . . . he rose to continued life in the Netherworld. . .” (Mettinger 2001, p. 175). In response to the idea that some ancient texts may have been read through a Christian lens as implying resurrection, he reminds us that several gods are said to die and return long before the Christian era: Dumuzi, Baal, Melquarth, Adonis, and Osiris.


The major question whether early Christians borrowed the theme of the dying and rising god in interpreting their experiences of Jesus is obviously the critical issue. Frazer puts the question in his boldly speculative way:

When we reflect how often the Church has skillfully contrived to plant the seeds of the new faith on the old stock of paganism, we may surmise that the Easter celebration of the dead and risen Christ was grafted upon a similar celebration of the dead and risen Adonis. . . (Frazer 1922: section 217).

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Now it is true that Christianity, like many other religions, did borrow many themes from other religions, such as baptism and virgin birth. But many religions commonly borrow themes from earlier faiths. The Hebrew term for “my Lord,” Adonai, is very similar to the name of the ancient Phonecian/ Syrian/ Greek divinity, Adonis, having the same linguistic root. Mettinger says that dying and rising deities were well known in Israel in New Testament times. Adonis was known in the Hebrew Bible to be “beloved by women” (Bible, Daniel 11:37). The earlier resurrection of Melquarth-Heracles was celebrated in Tyre (where Jesus visited – Bible, Mark 7:24–30).

Votive statues from the Temple of Melqart in Cadiz
Votive statues from the Temple of Melqart in Cadiz

But looking at particulars, there are some differences with Jesus. The earlier figures were legendary ancient divinities, whereas Jesus was a living human. For the disciples and Paul, Jesus’ resurrection was a one-time historical event, not an annual, mythic ritual tied to fertility or kingship. And Jesus was more an ethical prophet than the ancient vegetation or royalty deities. There is no evidence of the ancient dying and rising gods suffering to forgive sins, as was said of Jesus. There also is no specific evidence that Jesus’ resurrection account drew on ancient traditions (Mettinger, p. 221). Do such particulars negate the overlapping cross-cultural themes?

Vision of Apostle Paul
Vision of Apostle Paul

Symbolism and Depth Psychology

Psychologically, resurrection is highly symbolic. It incorporates themes needed by many to deal with the terrors of death, as Carl Jung says, describing the [divine] hero who conquers death and brings back the promise of eternal life. Like Osiris, he/she psychologically becomes the “greater personality in every individual (like the Johannine Christ), viz. His teleios anthropos, the complete (or perfect) man, the self” (Jung, CW 18: para. 1567). In Jesus’ time, the ancient gods had lost their power to the superficial, concretized state religion of Rome that divinized the Caesar for political reasons. A similar situation exists today, Jung says. The authority of traditional religions has been weakened by empirical science and power politics, and there is a need for a spiritual counterbalance to awaken the divine self in each person, a force that takes the soul beyond the vicissitudes of the life-death struggles of time and space. The Dying and Rising Gods theme must be read with depth psychology’s poetic eye.

To deny the significance of this theme is to mistakenly restrict religious interpretation to the secular, rationalistic, calculating, logic-chopping hermeneutic. To affirm its poetic, symbolic, psychological significance is to recall the ancient assumption that dynamic infinity transcends worldly existence and can overcome earthly limits. We could also expand the dying and rising theme to embrace the “one deep river, many new springs” image of old religions as containers of transcendence that contain valuable archetypal themes and successful new “spiritualities” that rise with renewing archetypal themes, now blended globally with new relevance for a new era. We are seeing this with the expanding Western embrace of meditative Buddhism, the feminist and goddess movements, and the newly emerging ecological spirituality.


  • (1921). The library (2Vols.) (trans: Frazer, J.). Cambridge, MA: Harvard University Press.
  • Frazer, J. (1922). The golden bough (Abridged Ed., Vol. 1). New York: Macmillan.
  • Gaster, T. (1959). The new golden bough. New York: Criterion/Mentor.
  • Jung, C. G. (1979). On resurrection. In W. McGuire, et al. (Eds.), The collected works of C.G. Jung (Vol. 18, paragraphs 1560–1574). Princeton: Princeton University Press.
  • Mettinger, T. (2001). The riddle of resurrection: “Dying and Rising Gods” in the ancient Near East. Stockholm: Almqvist & Wiksell.
  • (1955). The Metamorphoses (trans: Humphries, R.). Bloomington: Indiana University Press.
  • Pritchard, J. (Ed.). (1958). The ancient Near East (Vol. 1). Princeton: Princeton University Press.
  • Smith, J. Z. (2005). Dying and rising Gods. In L. Jones (Ed.), Encyclopedia of religion (2nd ed., Vol. 5, pp. 2535–2540). New York: Macmillan.
  • The Bible. Revised Standard Version. (1952). New York: Thomas Nelson & Sons.
  • Wolkstein, D., & Kramer, S. (1983). Inanna: Queen of heaven and earth: Her stories and hymns from Sumer. New York: Harper & Row.

God Revealed the Coming of the Redeemer (St. Nektarios the Wonderworker)

NOTE: This article is taken from Christology, pp. 35-41. 

NY Gerondia TableIn the first few centuries of the Church, many pagan writers accused the Christians of plagiarism; i.e. “their Hebrew myths were copied from already existing myths and were rewritten for the Jewish peoples.” The early Fathers, to counteract these accusations, took all the pagan writings that fit or resembled Christian scriptures and prophecies (both in the Septuagint and New Testament writings) and claimed that the Holy Spirit was speaking through these pagans to prepare the Nations for the coming Messiah. Thus, in pre-Christian pagan writings and mythologies, anything that resembles or agrees with Christianity is considered God-inspired prophecies, and anything that disagrees or is contrary, demonic.


God-inspired men and women of the Gentile world foretold the future coming of the Redeemer of mankind. Preserved testimonies confirm the truth of these words. God, as a Father of the entire human race, guided even the Gentiles toward faith in the future Redeemer by revealing to them His upcoming arrival. Theophilos of Antioch expresses the same opinion in his epistle to Autoclytos. He attests: “But men of God carrying in them a holy spirit and becoming prophets, being inspired and made wise by God, became God-taught, and holy, and righteous. Wherefore they were also deemed worthy of receiving this reward, that they should become instruments of God, and contain the wisdom that is from Him, through which wisdom they uttered both what regarded the creation of the world and all other things. For they predicted also pestilences, and famines, and wars. And there was not one or two, but many, at various times and seasons among the Hebrews; and also among the Greeks there was the Sibyl;1 and they all have spoken things consistent and harmonious with each other, both what happened before them and what happened in their own time, and what things are now being fulfilled in our own day: wherefore we are persuaded also concerning the future things that they will fall out, as also the first have been accomplished.”2

The Sybil of Erythrae, and the Greek Philosophers Solon, Pythagoras and Socrates
The Sybil of Erythrae, and the Greek Philosophers Solon, Pythagoras and Socrates

Clement of Alexandria spoke in accordance not only concerning the prophets, but also the Greek philosophers themselves, such as Socrates, Plato, and others.3 Similarly, Origen acknowledges various degrees of divine inspiration even amongst the Gentiles. But why should we supposedly deny divine inspiration for the Gentiles? Does God show favoritism? Is He the Father of the Judaic nation only? Or would not the future Redeemer of mankind also be a Redeemer for all mankind? Or is God only for the Jews and not for the Gentiles? Why then should He abandon the nations to disbelief and despair? Why should he not likewise prepare them also to receive the future Savior and Redeemer, especially since He knew through His omniscience that the nations would glorify Him, worship Him, and believe in Him? Therefore, the nations received the gift of divine inspiration, and men among the Gentiles, who were godly inspired, foretold the arrival of a Redeemer and Savior of the world.

Homer, Thucydides, Aristotle, Plato and Plutarch
Homer, Thucydides, Aristotle, Plato and Plutarch

Tacitus,4 a Roman historian, attests that all the nations looked to Judea as an axis of their common hope, from where the awaited king was ready to appear: “Everyone in general was convinced about the belief of ancient prophecies that the East was about to overpower; and, that not long afterwards, they would see those who were about to rule the world coming from Judea.”5

According to Souidan and Nikifore Kallistos’ Ecclesiastical History, when Augustus traveled to Delphi to inquire of the oracle regarding the identity of his successor, he received the following response:

“A Jewish child, who is king of the blessed gods commands me to leave from this temple and to return to Hades again. Therefore, depart silently from our altars.”

Consulting the Oracle of Delphi by J Augustus Knapp
Consulting the Oracle of Delphi by J Augustus Knapp

Our Lord Jesus Christ was born during the reign of this Augustus; and our Church chants along with the Gospel according to Luke: “When Augustus reigned alone upon the earth, the many kingdoms of men came to end: and when Thou wast made man of the pure Virgin, the many gods of idolatry were destroyed.”6 Such oracles referring to the expectation of the nations are numerous.7

The Roman historian Suetonius8 also bears witness to this same event with similar language. He says: “the entire East has been filled with talk of the ancient and steadfast opinion that it had been pre-determined from God that, during that time, they who were about to rule the world would appear from Judea.”9

While interpreting an oracle of ancient Sibyls that proclaims the arrival of a King, Whom all those wishing to be saved were obliged to recognize, and while unsuccessfully applying it to a certain young ruler of his epoch (whose name is not even recalled), the Roman poet Virgil9 says the following: “The years sung by the Sibyl have finally arrived. The infinite order of the ages is about to begin. Behold a new generation is being sent from heaven…The birth of this son, which will bring an end to the iron age and build the golden age all over the earth will be the basis of your favorable administration and pure freedom. This sign of the new age will appear during your reign, O Polion; and then, if there still remain traces of peoples’ transgressions, the entire earth will breathe because it will have been freed from the fear that held it for so many years in bondage.” Within this same poem he says: “He, through whom all these miracles are about to take place, will receive the life from the bosom of the godhead; he will be distinguished from all the heavenly beings and appear higher than them, and he will rule the world, having made peace through his father’s power…Therefore come desirable offspring of Heaven, great stem of Zeus! The announced time approaches; come to receive the great honor that belongs to you. Behold, all the world wavers at your arrival. The earth, the ocean, and the heavens shake; all things leap as the new age approaches.”

Eclogue 4 was written by the Roman poet Virgil c. 42 BC. During the Middle Ages, some elevated Virgil as pre-Christian prophet, largely due to perceived prophetic nature of the poem.
Eclogue 4 was written by the Roman poet Virgil c. 42 BC. During the Middle Ages, some elevated Virgil as pre-Christian prophet, largely due to perceived prophetic nature of the poem.

Plato spoke with inspiration.10 Let us hear him proclaiming, as the stentorian Isaiah, the crucified death of the righteous one, who suffers on account of righteousness: “we must strip him of everything except his justice, and our picture of him must be drawn in a way diametrically opposite to that of the unjust man. Our just man must have the worst of reputations for wrongdoing even though he has done no wrong, so that we can test his justice and see if it weakens in the face of unpopularity and all that goes with it; we shall give him an undeserved and life-long reputation for wickedness, and make him stick to his chosen course until death. In this way, when we have pushed the life of justice and of injustice each to its extreme, we shall be able to judge which of the two is happier…They will say that the just man, as we have pictured him, will be scourged, tortured, and imprisoned, his eyes will be put out, and after enduring every humiliation, he will be crucified, and learn at last that one should want not to be, but to seem just.”11

Fresco showing a young man with a scroll labelled "Plato", from Pompeii,
Fresco showing a young man with a scroll labelled “Plato”, from Pompeii,

Who does not see great similarity when comparing this with the words of Isaiah, who prophesies about the suffering of the lord, the only Righteous One who has appeared on the earth? Behold what the stentorian Isaiah prophesies about this righteous one: “I gave my back to scourges and my cheeks to blows: and I turned not away my face from the shame of spitting…He bears our sins, and is pained for us: yet we accounted him to be in trouble, and in suffering, and in affliction. But he was wounded on account of our sins, and was bruised because of our iniquities…He was led as a sheep to the slaughter, and as a lamb before the shearer is dumb, so he opens not his mouth. In his humiliation his judgment is taken away: who shall declare his generation? For his life is taken away from the earth: because of the iniquities of my people he was led to death…for he practiced no iniquity, nor craft with his mouth…because his soul was delivered to death: and he was numbered among the transgressors” (Isa. 50:6, 53:3-12; cf. Mt. 27; Mk. 14; Lk. 22, 23; Jn. 19).


In the Dogmatic Theology of Makarios, Metropolitan of Moscow, we read the following concerning the expectation of the nations: “It was necessary for the truths of the faith and especially the promises about the redeemer, which were given in the beginning to the entire human race and which were transmitted through oral tradition from fathers to children, and from ancestors to descendants, to be spread throughout all the nations, even to those who subsequently moved on further to the roads of impiety and idolatry. Even though it was inevitable for these truths, which were mixed with the new beliefs of the Gentile nations, to gradually shed their original purity and integrity and to be altered, nevertheless, even within this altered form, these truths supported and sustained, for the Gentiles, the traditions concerning the genesis and the first state of man, the fall of the forefathers in paradise, and—the most significant of all—the tradition concerning the Redeemer of the human race and the expectation of His coming.”

NY Road Sign


1 Sybil, derived from the Greek word Σίβυλλα, means Dios’ desire, or God’s will. The Sibyls were individual prophesying women, usually priestesses of early times, who admittedly are known only through legend. Through their prophecies, they would influence the common opinion of the people. The most famous sibyl was connected with Erythrai, but a sibyl also reached Delphi; a Babylonian sibyl is also mentioned. The sibyl of Cumae that lived in the 6th century B.C. became most important by virtue of her influence on Rome. References to sibyls are made by Aeschylus (458 B.C.) as well as Virgil (70-19 B.C.). The preservation of oracular utterances was one of the earliest applications for the art of writing in Greece, which began to spread about 750 B.C.; later, cities began to make official collections of oracles. See Cumean Sibyl.

2 Theophilus to Autolycus, Book 2, Chapter 9.

3 vid. The Stromata, or Miscellanies, Book I, Chapter 5: 

4 Tacitus was a native of Italy, born in 56 A.D. His reputation for eloquence was high, and he chose to write Rome’s history. He wrote various works in which he drew partly on historical works now lost, and partly on public records and his own experience.

5 Histories, Book 5, Chapter 13. 

6 The Festal Menaion, South Canaan: St. Tikhon’s Seminary Press, 1998, p. 254.

7 In response to a philosopher’s claim that the Crucified One is not mentioned by any of the ancient teachers, St. Catherine the Great Martyr answered: “Yet to affirm the truth that the ancients did speak of Him, let us hear what the erudite writer Sibyl says about His divine Incarnation and salvific Crucifixion: ‘One appeared and walked upon this banished earth Who became flesh without sin and dissolved the incurable passions without toil by His divinity. Envied by an unbelieving people, He was also condemned to death and suspended.’ Hear the unfeigned words of Apollo who, against his own will, confessed the passionless God, constrained by His almighty power: ‘The One Who suffered is a heavenly Trinal Radiance. He that suffered is God, though the divinity was passionless. At the same time, He had a mortal body, yet was immortal. He is God and man. He bore mortality, the Cross, mockings, and burial…‘ and so forth. Thus, Apollo admitted that Christ is the true God and co-eternal with unoriginate Father, Who is the origin, source, and foundation of all good things” (The Lives of the Holy Women Martyrs, Buena Vista: Holy Apostles Convent, 1991, pg. 506)” (St. Nektarios pg. 37)

8 Suetonius was a contemporary of Tacitus. Also see: Pliny, Tacitus and Suetonius:
No Proof of Jesus

9 Suetonius, Lives of the Caesars

10 Virgil was born 70 B.C. He was influenced by Alexandrian ideals of poetry, and wrote works such as Early Poems, Eclogues, and the Aeneid. 

11 When Christ descended into Hades to preach to the imprisoned souls, only they who had some seeds of piety and virtue within them while still living on the earth believed in his preaching and were liberated from Hades. St. Nicodemos says that such were all the righteous people who lived both prior to and after the law, as well as several of the Greeks and philosophers. He quotes the following noteworthy story concerning Plato, recorded by the wise Nikitas of Serres: “A certain Christian would condemn the wise Plato excessively, criticizing him as an atheist and an evil man. However, Plato appeared to this person in a dream and said to him: ‘Do not criticize me pointlessly, my dear man. I do not deny that I am a sinner; however, when Christ descended to Hades, I was the first to believe [in Him]” (An Interpretation of the General Epistles).

12 Plato, The Republic, Book II, Part I.

Icon of St. Nektarios & St. Joseph the Hesychast holding St. Nektarios Monastery (Trapeza, Roscoe, NY)
Icon of St. Nektarios & St. Joseph the Hesychast holding St. Nektarios Monastery (Trapeza, Roscoe, NY)