Note 121 — Chapter II · THE CENTRAL MYTH

In the first gospel (xxvii, 57 sq.) we have a comparatively simple version of the story of Joseph of Arimathea, a rich disciple of Jesus, who gets the dead body of the crucified, wraps it in clean linen, and lays it “in his own new tomb, which he had hewed out in the rock.” In Mark and Luke we have visibly elaborated accounts, in which, however, while the rock tomb is specified, it is not described as Joseph’s “own,” though it is represented as hitherto unused. Such a narrative points very directly to the Mithraic rite in which the stone image of the dead God, after being ritually mourned over, is laid in a tomb, which, Mithra being “the God out of the rock,” would naturally be of stone—a simple matter in a cult whose chief rites were always enacted in a cave.121 Details thus thrown into special prominence, while in themselves historically insignificant, can be understood only as mythically motived. So noticeable is the Mithraic parallel that the Christian Father who angrily records it exclaims, Habet ergo diabolus Christos suos—“the devil thus has his Christs.” In Mithraism the rock tomb, which is an item in a ritual of death and resurrection, is mythically motived throughout: in the gospel story, historically considered, the item is meaningless.