Your forgot Dragon Ball Z
The God of that Cartoon was Kami Zama (or perhaps in English it has a different name)
Being a God is not on any hero list.
He was Born from a Vrigen
You cannot spoof the RR list because it was devised to show a hero was a Greek deity hero. Modern fiction obviously draws from this genre freely.
Not a RR category?
Christianity has a trinity, as does one of the Hinduism sects. Not a RR hero trait?
He came to earth a mortal human
So do all humans.
Created food from “nothing” (as Jesus did with the fish)
Miracles or superpowers are not on the list.
He resurected other people, (as jesus did with Lazarus)
So does The Sentry but that isn't a RR hero mythotype.
He died and resurrected himslef.
That might count as a mysterious death, maybe.
Wow I didn’t noticed that Dragon Ball Z was inspired in the gospels.
It certainly isn't a Rank Ragalin hero. In the modern age many works of fiction contain one or two Jesus traits. It happens
…. mY point is that any two stories will allways have parallels, specially if you keep things vague and ambiguous.
NO, you don't have any point. You just showed Dragonball scores a "one" on the RR hero type list.
It scores 100% on another list, the list YOU JUST MADE UP.
Carrier explains that he's using Ragalin's own advice and methodology when scoring Jesus and is in fact not being overly vague.
Liars disgust me. And David Marshall flat out lied about my work on public radio. He should be ashamed. But Christian apologists rarely are. They lie with impunity. The ten commandments be damned. Today I’ll briefly discuss that show, then detail what’s wrong with Marshall’s awful book defending...
www.richardcarrier.info
and from a different blogger:
2. The real meaning of the 22 events
Firstly, the number twenty-two is not final:
The fact that the life of a hero of tradition can be divided up into a series of well-marked features and incidents—I have taken twenty-two, but it would be easy to take more . . . .
Further,
The fact, however, that our heroes sometimes go beyond this pattern does not indicate that they are historical, since they may merely get into another pattern. The Twelve Labours of Heracles, for example, are outside my pattern, but they are clearly ritual and not historical. . . .
No surprise, then, that Carrier identifies a couple more in
On the Historicity of Jesus. In Raglan’s earlier discussion of the Trojan War he cites Professor Hocart who lists “twenty-six features that characterize the ceremonies attendant on the installation of kings in all parts of the world. . . .” Raglan opts to focus on only two of these. And this segues to our next point.
Secondly, the twenty-two points are found to cluster around three themes:
- the hero’s birth
- the hero’s accession to the throne
- the hero’s death
That is, they correspond to “the three principle
rites de passage“:
- Birth
- Initiation
- Death
Lord Raglan’s thesis is that these myths are the product of rituals. They originated as explanations (or even as dramatizations) of ritual ceremonies. That explains why in such stories the reign of the hero (after fighting demons or giants and marrying the princess and finally becoming the king) is as a rule uneventful. The stuff of history (building cities or monuments, expanding the kingdom, etc) is missing. The most eventful moment in some such stories is the king’s inauguration of laws. Historically we know no one person was responsible for introducing complete sets of laws out of nowhere; we are confident that such stories are etiological tales.
Royal weddings in certain ancient civilizations (e.g. Egypt) and even later were understood to be between a brother and sister (at least nominally) and restricted to a few interconnected families. This accounts for point 3 — that the hero’s father is often a near relative of his mother. In some cultures the king would approach his bride in the guise of or as a representative of a god. This may account for the frequent reference to unusual circumstances surrounding the conception of the hero. I am taking these points directly from Raglan book without checking such details against more recent knowledge. So if details like a king and bride being in some sense closely related or kings approaching their bride in some sort of divine role have since been discovered to have no basis whatever then I will have to retract this point.
As for the Jesus story we surely have something important to consider here. Rather than Christianity’s rituals such as baptism, the laying on of hands and the eucharist being established in order to remember historical events would it not be more typical (and scholars like Burton Mack have effectively said as much) if the gospel narrative grew out of the rituals?
Two gospel narratives begin with baptism and end with Lord’s Supper or Passover. Even the Gospel of John begins with the Baptist and accounts of baptism. Events following the Last Supper describe the meaning and value of that ritual. And the two gospels that extend the story prior to baptism by adding nativity scenes skip straight to Jesus’ adulthood. (Luke’s account of Jesus as a boy in the temple happens at the age of his entering his Bar Mitzvah and then skips to his adulthood.) Ritual at the beginning and again at the end.
Once we think of each of the 22 points in terms of their origins as dramatizations of rituals then we can apply them meaningfully to our narratives. We can make judgments based upon the principles or theory of the reason for the points. So though Jesus was not literally reared by foster parents in a far country he certainly was reared by parents who were not his original progenitors and he was indeed raised far from his heavenly home. At the same time his return to Jerusalem and being hailed as king is as significant as his prophesied return from heaven to rule. They both tell the same story — the former transvalues physical kingship by means of the glorification on the cross. These are not manufactured interpretations to make them fit the Raglan list. They are clear from the narrative itself.
His mother is a virgin and he's reputed to be the son of a god; he loses favor and is driven from his kingdom to a sorrowful death—sound familiar? In The Hero, Lord Raglan contends that the heroic figures from myth and legend are invested with a common pattern that satisfies the human desire for ide
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