From these passages it appears that Christ stands on the same plane as Elias, without being identified with him,[375] although the people consider him as Elias. The ascension places Christ as identical with Elias. The prophecy of Christ shows that there exist aside from himself one or more immortals who shall not die until Parousai. According to John xxi: 22nd verse, the boy John was considered as one of these immortals, and in the legend he is, in fact, not dead but merely sleeping in the ground until Parousai, and breathes so that the dust swirls round his grave.[376] As is evident, there are passable bridges from Christ by way of Elias to Chidher and Ahasuerus. It is said in an account of this legend[377] that Dhulqarnein led his friend Chidher to the “source of life” in order to have him drink of immortality.[378] Alexander also bathed in the stream of life and performed the ritual ablutions. As I previously mentioned in a footnote, according to Matthew xvii: 12th verse, John the Baptist is Elias, therefore primarily identical with Chidher. Now, however, it is to be noted that in the Arabian legend Chidher appears rather as a companion or accompanied (Chidher with Dhulqarnein or with Elias, “like unto them”; or identified with them[379]). There are therefore, two similar figures who resemble each other, but who, nevertheless, are distinct. The analogous situation in the Christian legend is found in the scene by the Jordan where John leads Christ to the “source of life.” Christ is there, the subordinate, John the superior, similar to Dhulqarnein and Chidher, or Chidher and Moses, also Elias. The latter relation especially is such that Vollers compares Chidher and Elias, on the one side, with Gilgamesh and his mortal brother Eabani; on the other side, with the Dioscuri, one of whom is immortal, the other mortal. This relation is also found in Christ and John the Baptist,[380] on the one hand, and Christ and Peter, on the other. The last-named parallel only finds its explanation through comparison with the Mithraic mysteries, where the esoteric contents are revealed to us through monuments. Upon the Mithraic marble relief of Klagenfurt[381] it is represented how with a halo Mithra crowns Helios, who either kneels before him or else floats up to him from below. Mithra is represented on a Mithraic monument of Osterburken as holding in his right hand the shoulder of the mystic ox above Helios, who stands bowed down before him, the left hand resting on a sword hilt. A crown lies between them on the ground. Cumont observes about this scene that it probably represents the divine prototype of the ceremony of the initiation into the degree of Miles, in which a sword and a crown were conferred upon the mystic. Helios is, therefore, appointed the Miles of Mithra. In a general way, Mithra seems to occupy the rôle of patron to Helios, which reminds us of the boldness of Hercules towards Helios.