There’s always a holiday on top of a holiday - research any holiday you can think of and you’ll find a predating holiday. Holidays tend to cluster around predictable events in the natural world, i.e., the turn of a season or the arrival of a migrating animal, the solar year, etc.
Early Xtian evangelists would superimpose a saint’s holiday over traditional pagan holidays to encourage/facilitate crossover-ism.
On the other hand, I’m not one of those zeitgeist boring a$$holes who will claim every Xtian holiday was built upon a pagan myth and that the crucifixion and resurrection are SIMPLY METAPHORS for the harvest season/the solar cycle/weather phenomena/etc etc etc. (Oh how some of them WISH Jesus was just a story!)
The telling of the story of the crucifixion and resurrection in early texts does follow a pattern that was common in storytelling at the time, however, having to do with the pagan deity Dionysius (Zeus’s son). The story of the Bacchae was well known and present in the expanding world of the ME in Jesus’s day. The Greeks, who played a great part in creating the Bible we know today, were certainly more than familiar with it and so our Easter story has a number of elements that put it sort of in the same arena as Euripides’s tale. (Dionysius dies and goes to h3ll in one of Aristophanes’ plays, too. Very common theme.)
The storytellers who gave first form to our Easter story were arranging the story on a familiar model that the average person of the day - who was probably some version of what we would consider a pagan - could relate to. The tales of Jesus and all the cool things he did came first - the faith came later.
Pagans, especially modern ones, assume that nature worship predates Christianity. What they forget, or hope never happened, is that Noah and his sons brought with them knowledge of the Creator God and the preflood world. After the flood it was Amraphel (Nimrod) who turned the people to worship of nature. The rest is history