If a suffering Messiah was arguable for the Jews, his resurrection after death was a matter of course. The biographical theory, that the greatness of the Founder’s personality led his followers to believe that he must rise again, is historically as unwarrantable as any part of the biographical case. The death and resurrection of the Saviour-God was an outstanding feature of all the most popular cults of the near East; Osiris, Herakles, Dionysos, Attis, Adonis, Mithra, all died to rise again; and a ritual of burial, mourning, resurrection, and rejoicing was common to several. On any view such rituals were established in other contemporary cults; and it is this fact that makes it worth while in this inquiry to glance at a myth which is now abandoned by all save the traditionally orthodox.

On the uncritical assumption that nothing but pure Judaism could exist in Jewry in the age of the Herods, the notion of a dying and re-arising Hero-God was impossible among Jews save as a result of a stroke of new constructive faith. That simple negative position ignores not only the commonness of the belief in immortality among Jews (the Pharisees all held it) before the Christian era, but the special Jewish beliefs in the “translation” of Moses and Elijah, and the story of Saul, the witch of Endor, and the spirit of Samuel. The very belief that the risen Elias was to be the forerunner of the Messiah was a lead to the belief that the Messiah himself might come after a resurrection.

But it is practically certain that a liturgical resurrection was or had been practised in contemporary cults which had at one time enacted an annual sacrifice of the representative of the God, abstracted in myth as the death of the God himself. And in our own time the survival of an analogous practice has been noted in India. At the installation of the Rajahs of Keonjhur it was anciently the practice for the Rajah to slay a victim: latterly there is a mock-slaying, whereupon the mock-victim disappears. “He must not be seen for three days; then he presents himself to the Rajah as miraculously restored to life.”133