MITHRAS MITHRAS (Mithres, Mitra), a god, mentioned in Sanskrit and Old Persian documents and thus probably older than the separation of the Iranian stock from the Aryan invaders of the Indian sub-continent. History: His cult naturally spread with the Persian conquests, and in par- ticular, he reached the Euphrates valley, where he was so long settled that Greek and Roman writers speak of him as an Assyrian god. Another branch of his cult, of some importance for later developments, was established in Cilicia. Originally identified as a god of, or the spirit of, Brotherhood and Contract, he tended to be identified in later times, that is, around the 2nd or 3rd century BPE, with the Sun. His cult took on the form of a mystery religion, with more or less definite grades of initiation and ceremonies or purification, penance, and so forth, appropriate to such a worship. Mithraism was first transmitted to the Roman world during the 1st century BPE by Cilicians captured by Pompey. Towards the close of the 2nd century the cult had spread rapidly through the army, the mercantile class, slaves and actual propagan- dists, all of which classes were largely composed of Asiatics. For some reason, the German frontiers afford most evidence of its popular- ity among the Roman soldiers; this may be due to some parallels with the cult of the warrior-mystic in the Germanic religions. Evidence of the cult of Mithras has been found from the Indus to England and Scotland, where Roman soldiers built "Hadrian's Wall." Rome itself was a favored seat of the religion. From the end of the 2nd century the emperors encouraged Mithraism, because of the support which it afforded to the divine right of monarchs. The beginning of the downfall of Mithraism dates from 275 CE, when Dacia was lost to the empire. The aggression of Christianity also was now more effective. The reign of Julian and the usurpation of Eugenius renewed the hopes of its devotees, but the victory of Theodosius (394 CE) may be considered the end of its existence in Europe. It still survived in certain cantons of the Alps in the fifth century, and has clung to life with more tenacity in its Eastern home. Elements still survive in the inclusion of Mitra in the Hindu pantheon. Ritual: The sources of present knowledge regarding Mithraism consist of the Vedas, the Avesta, the Pahlevi writings, Greek and Latin writings and inscriptions, and monuments. The last includes some hundreds of sculptures, numerous chapels, which are grottoes underground, or imitations in masonry. The average grotto held 50 - 100 persons. The size of the sanctuaries, however, was compensated for by their number. The typical relief, found in abundance throughout the Mithraic world, invariably represents Mithras, under the form of a youth with a conical cap and flying drapery, slaying the sacred bull, a scorpion attacking the genitals of the animal, a serpent drinking its blood, the dog springing towards the wound in its side, and frequently the Sun-god, his messenger the raven, a fig tree, a lion, a ewer, and torch-bearers. In recent years, the astrological symbolism that permeates the cult has begun to be explored, though more research is needed to fully understand all of its ramifications. Briefly, however, we may mention the quartering of the Zodiac into four equal sections, ruled by Taurus (the bull, associated with the element of Earth), Leo (the lion, Fire), Scorpio (the Scorpion, Water) and Aquarius (the Water-bearer, Air). More of this will be covered when the grades of initiation are discussed, below. The relief or statuary of the Mystery of Mithras appears in the same form every time: he kneels with his left knee on the bull's back, grasps its nostrils with his left hand, pulling its head back, and stabs it with the dagger in his right hand. His right foot is extended backwards over the bull's right back leg. Since means of mass production were not used the only explanation for this uniformity must be that the details were mythologically or symbolically significant. This relief or statuary is often surrounded by a frame of figures and scenes in relief. These appear to fall into two categories: the placing of Mithras in the Cosmological Chronology, and the Life of Mithras. In the first group appear the figures of Infinite Time, called in Greek Kronos, and identified by theorists of that day with Chronos (in Latin, Saturnus); Tellus and Atlas supporting the globe, representing the union of Earth and Heaven; Oceanus; the Fates; Infinite Time giving to his successor, shown sometimes as Mithras, sometimes as Ormazd (the Zoroastrian Supreme Deity and embodiment of all Good), the Thunderbolt, symbol of authority; Ormazd or Mithras struggling with the giant of Evil. In the second appear the Birth of Mithras as a youth (never as a infant); then the god nude, taking fruit and leaves from a fig-tree in which is the bust of Ormazd, and before which one of the winds is blowing on Mithras; the god discharging an arrow against a rock from which springs a fountain; the bull in a small boat, near which again occurs the figure of the animal under a roof about to be set on fire by two figures; the bull in flight with Mithras in pursuit; Mithras bearing the bull on his shoulders; Helios (the Sun) and Mithras clasping hands over an altar; Mithras with a drawn bow on a running horse; Mithras and Helios banqueting; Mithras and Helios mounting the chariot of the sun and riding over the ocean. Scholars generally interpret these documents as follows. The head of the divine hierarchy was Infinite Time (this may have been absorbed either from, or by, the Zoroastrian "heresy" of Zurvanism); Heaven and Earth were his offspring, and begat Ocean. From Heaven and Earth sprang the remaining members of a circle analogous to the Olympic Gods. Ahriman (the Zoroastrian Devil, or Supreme Embodiment of Evil) was also the son of Time. Mithras was the most important member of that circle, the mediator between man and the supreme god, which atonement could only come about through his sacrifice of the bull. The reconstructions of the Mithras legend generally agree that Mithras was born of a rock, the marvel being seen only by certain shepherds, who brought gifts and made worship offerings to him. Chilled by the wind, the new-born god went to a fig-tree, partook of its fruit against the wishes of the supreme deity, and clothed himself in its leaves. He then undertook to vanquish the beings already in the world, and rendered subject to him first the Sun, with whom he concluded a treaty of friendship. Next he captured the sacred bull which had been created by Ormazd. This, by order of the Sun, who sent his messenger the Raven, he reluctantly sacrificed. From the dying animal sprung the life of the earth, although Ahriman sent his emissaries to prevent it. The soul of the bull rose to the celestial spheres and became the guardian of the herds and flocks. Mithras was thus through his deed the agent of creation of the life on earth. Meanwhile Ahriman sent a terrible drought, which Mithras defeated by discharging an arrow against a rock and miraculously drawing water from it. Next Ahriman sent a deluge, from which one man escaped in a boat with his cattle. Finally, a fire threatened to desolate the earth, an only those creatures faithful to Ormazd escaped. Mithras, his work accomplished, banqueted with the Sun for the last time, and was taken by him in his chariot to the inhabitation of the immortals, whence he continues to protect the faithful, and wait for the final battle between Good and Evil, when the ultimate fate of Man will be decided. It is not dif- ficult to discover the astrological references in these Tests, relat- ing the drought to Earth (Taurus) and the fountain gushing from the rock to the blood coming from his stabbing of the bull, the flood to Water (Scorpio), and the fire to Fire (Leo). One can then presume that the inference was that the final battle between Ormazd and Ahriman would come out of the form of a test involving the element of Air, perhaps in the so-called "Age of Aquarius." Organization: St. Jerome (Epist. 107, 2) and numerous inscriptions preserve the knowledge that the mystic, or `sacratus', passed through seven de- grees, corresponding to the seven planetary deities, this progress reflected the ascent of the soul through the heavens to the celestial sphere. The lowest grade, `Corax' or Raven, stood under the protection of Mercury; the next, `Nymphos', has been translated as `Bride', but is a masculine noun, thereby paradoxically meaning a male bride (a term which appears in later mystery cults such as the Rosicrucians); members of this grade were also known as `Cryphius', `Veiled'. The grade was under the tutelage of Venus. The third grade was called `Miles' or `Soldier', signifying the entrance of the adherent into the active service of the god. Naturally, Mars was the guiding spirit of this grade. The next grade was known as `Leo', or `Lion', under Jupiter. The fifth grade was known as `Perses', `Persian', perhaps used in much the same way that Crusaders were sometimes known as `Soldiers of Zion.' They were under the protection of the Moon. The next grade was known as `Heliodromos', the `Runner of the Sun', protected of course by the Sun. The highest grade, `Pater', was for the priests or patriarchs of Mithras; the name means `Father.' They were guided by Saturn. Of the seven degrees, those not yet beyond the third, Miles, were not in full communion, and were called `Servants of Mithras,' while the fourth degree, Leo, admitted them into the class of the fully in- itiated, the `Participants.' No women were admitted into the cult. A sacred communion of bread, water and wine, and sometimes honey, were administered to the mystic upon advancement into the higher degrees. Each day of the week was marked by adoration of its planet, with their equivalent of the Sabbath falling on the Sun's day. In addition to being a spiritual fraternity of worshippers, the Mithraic community was a legal entity that held property, with tem- poral officials holding office. It was supported mainly by the dona- tions of its membership. Morality: Like all mystery religions of the day, Mithraism attracted neophytes by claiming to possess ancient and divine wisdom, and by holding out hopes of a blessed immortality in ultimate union with a god. In addition, a high moral standard was demanded: the "soldier" of Mith- ras, like the "soldier" of Christ, was a warrior on the side of Good against the forces of Evil. He not only had to observe the rituals, he had also to be morally pure and upright. (Remember that Mithras, in his original Indo-European form, was the god of Brotherhood and of Social Contracts.) By doing so, he could hope to regain, by successive degrees that corresponded to popular astrological doctrine, the original beatitude of the soul; the wicked fell to the portion of Ahriman. The Relation to Christianity: It is interesting to note the relationship of Classic Mithraism (from about 100 BCE - 300 CE) to Early Christianity. Both religions were of Oriental origin; they were propagated at roughly the same time, and spread with equal rapidity on account of the same causes, that is, the unity of the political world and the decay of its moral life. The struggle was the more obstinate because of the resemblances between the two religions, which were so numerous and so close as to draw comment and mutual recrimination as early as the 2nd century. These include: the fraternal spirit and structure of the first com- munities, and their humble origin; the connection of their central characters with the Sun; the legends of the shepherds with their gifts and adoration; the flood, and the ark; the fiery chariot; the drawing of water from the rock; the use of bell, candle, holy water and communion; the sanctification of Sunday, and of December 25th; the insistence on moral conduct, especially among the priests; the em- phasis on abstinence and self-control; the doctrine of heaven and hell, of primitive revelation, of the mediation of a semi-divine Immortal between Man and the Supreme Being through an atoning sacri- fice; the constant war between good and evil, and the ultimate triumph of the former, the immortality of the soul, the last judgement, resurrection of the flesh and the ultimate destruction of the world. -oOo- This article, which is by no means intended to be more than an overview of the subject, draws heavily upon, and in fact quoted extensively from, the 1953 edition of the Encyclopae- dia Brittanica. Other sources include Professor John R. Hinnell's "Persian Mythology" and various other articles on the subject. - Fr. Vitriol 335 ------------------------------------------------------------ MITHRAS, An addendum. After composing the previous three-part article on Mithras, I had a Vision: I was lying down, and the word "deep" kept coming into my mind. I ignored it at first, but when it persisted, I turned my attention to it. I noticed that the "d" and "p" were mirror reflections of each other, and that the "ee," when I focussed my attention on it, became a gate, which swung open for me to enter. Some part of my mind related "deep" to "deepak" or "dipak" which I _think_ is Sanskrit, but may be from some other Indo-European root, perhaps even Persian. I entered the "gate." ********************************************************************** I was standing in the ruined courtyard of a long-gone palace in an ancient Persian city, perhaps the ruins of Persepolis, looking across at the flagstone courts, the columns, walls, thrones; all now desolate and windswept under the open sky. To my right was an angel, a djinn, black faced, with the head of a lion, a body like a man-bull, upright, eagle's wings, the tail of a scorpion, human legs -heavily muscled- and human feet but with talons for toes. I was wondering about Mithras slaying the bull. "The Bull was the King," he said. "It is a retelling of the story of Dionysus." "`The King Must Die', eh?" I was surprised, remembering the espousal of the cult by the Roman Emperors. "By that time," he replied, reading my thoughts, "the symbolism was forgotten." "Where are they now?" I asked, looking across the empty ruins. He shrugged. "Where do all Old Worlds go? They die, are conquered, change, are transformed, are reborn in new beliefs." "What of Christianity?" (One of my personal `hot buttons'.) "They are no better, or worse, than any other form. Thoughts have many connections, threads that connect them to other ideas. When you humans translate them to words, you screw it up, because you have to cut all those threads and fix it to one meaning. You're messing _this_ up, right now!" he said with a laughing tone. "What is your name? What should I call you?" "Kallikrates," he joked, for he had looked into my mind and seen that I had previously been thinking of H. Rider Haggard's "She". "What does it matter?" he shrugged. Even though it was warm, the constant wind made me shiver. "Want a fig-tree?" He grinned, referring to the story of Mithras again. I wondered about the Tree of the Knowledge of Good and Evil, the famous apple tree. "Who said anything about an apple tree? It was a _fig_ tree." We watched ants running here and there across the flagstones. "They are doing _their_ Great Work. There is a Teaching there: do you strive for All, and lose individuality; or work for your _own_ evolution, like the Setians?" "Do you know why the Cedars [of Lebanon] are important?" I shook my head. "Tell me." "There is a Mystery there to be studied. Also in the Guardians." He was referring to the figures of winged bulls that adorned many of the gateways. "The winged symbol of the Babylonians [like a circle that is underlined] is the Ankh. It means Eternal Life." I asked him again what to call him, to speak with him again. "Should I call you Ari?" The Hebrew for lion is Ari, in Sumerian it is Aru. "Ari, or Aru, or Ar, the Lion-spirit, is related to the Ruach. The other parts, too, are attributable." "The Mystery of my shape does not come from astrology, but the other way around." "You think too much." This was addressed to me in particular. "You choose to ask questions that you already know the answers to, so you can argue over the grammar. Shut up, and get on with It!" I crossed myself, and he grinned: "You're learning." *********************************************************************