1. Dionysus was born of a virgin on December 25th and, as the Holy Child, was placed in a manger.
One critic adds to the description of D as the “wondrous babe of God, the Mystery” and “He of the miraculous birth.”
We have already noted in our article on
Mithraism why the Christmas birth date is of no relevance and this comes from a later church source, St. Epiphanius, which makes it of no relevance for copycatting claims. And, at any rate, I have noted no allusion to
any birth date of Dionysus in any of the literature on him yet, other than one critic’s note that D’s birth was celebrated January 6 by some in Alexandria.
Born of a virgin? Not exactly, although it depends which of the stories you want to believe. In the most popular story, Dionysus’ mother was named Semele, and she was impregnated by Zeus when that dirty old god pulled one of his usual tricks by taking the form of a lightning bolt.
Later, a jealous Hera tricked Semele into asking Zeus to reveal his glory, which ended up burning Semele to a crisp and leaving the prenatal Dionysus behind. No absentee father at first, Zeus picked up the child and sewed him into his thigh until he was ready to be on his own. Dionysus is thus, in a sense, “twice born” and that is the “Mystery” that the above refers to, as found in Harrison. [Dan.GLE, 65; Harr.PGR, 436]
Another story has Dionysus as the son of Zeus and Persephone. [Dan.GLE, 93; Eva.GE, 153] Yet another Asiatic version has Dionysus self-born (these last two stories are very obscure). At any rate, there is clearly nothing like a “virgin” conception or birth here, but what we do have here is the usual divine fornication to which Zeus and other Greek gods were prone.
I have found no evidence that Dionysus was ever called “the Holy Child” (not that this matters, since this is a title of Jesus given well after the time of the Apostles) and also no evidence that Dionysus was placed in a manger. Critics offer neither documentation nor footnote on this point, so barring further discovery, I will have to regard this as a “ringer.”
Other critics refer to a “sacred marriage” that was performed in an “ox stall,” a very tenuous attempt to make a connection. A classical scholar who commented on this article stated of this ceremony:
“The woman represented the LAND (*possibly* a land-goddess), not the fertility goddess…she was actually the wife of a priest-politician called the Basileus who had originally been Athens’ king. There was no question of the ‘marriage’ being intended to produce offspring, though a few modern scholars have speculated that this was its original purpose…it seems to have been the WOMAN who generally represented the goddess, not the man who represented the god. I’m prepared to be proved wrong about this, however – but I think that this holds good as a general rule. The ox-stall was nothing of the kind, but a civic building called the Boukolion (roughly translating as ox-stall). It may originally have been (meant to represent) an ox-stall, but it certainly wasn’t anything of the sort even as early as classical times.”