posted on Sep, 20 2003 @ 01:08 AM
Mithra, Sungod of Persia
The first remaining record of a god named Mithra appears as a deity invoked in a treaty
dated 1400 BC; thereafter Mithra is one of several Indo-Iranian gods and is known for
giving orders, assembling people, and marshalling them perhaps with militaristic
overtones.
overtones. He also appears as one who represents the concept of fidelity, one of many
such
abstractions and personifications of virtues in the ancient East; Mithra was the "guardian
of the truth," "most dear to men," one "whose long arms seize the liar," who "injures no
one and is everyone's friend," one who was all-seeing and all-knowing, the sun was his
"eye" on the world. Mithra was responsible also for bringing rain, vegetation, health,
and was Lord of the Contract, Upholder of Truth, peaceful, benevolent, protector.
In Zoroastrianism, Mithra served as mediator between Ohrmazd and Ahriman, the good
and
bad gods of Zoroastrian dualism, being one of a group of seven lesser yazatas who served
the upper-level deities and was assigned some special escort duties, bringing demons to
hell, and bringing souls to Paradise.
Roman Mithraism was what was called a mystery religion, that is a religion in which the
beliefs are revealed only to initiates. Mithraism maintained strict secrecy about its
teachings and practices, revealing them only to initiates. As a result, reconstructing
the beliefs of the Mithraic devotees has posed an enormously intriguing challenge to
scholarly ingenuity. Owing to the cult's secrecy, today there is almost no literary
evidence about the beliefs of Mithraism. The few texts that do refer to the cult do not
come from Mithraic devotees, but from outsiders such as early Church fathers and
Platonic
philosophers. In short there is little in the way of literature to support what the
followers of Mithraism really believed and taught.
It was originally thought that Roman Mithraism was a development of Iranian Mithraism,
that there was a continuity of beliefs from the Iranian Mithra to the Roman Mithra, but
recent studies have indicated that Roman Mithraism had little in common with the Mithra
of Iran. Roman Mithra didn't appear at all interested in contract enforcement or
escorting demons into hell, and there was a Roman motif of Mithra slaying a bull that
just simply not present in Iranian Mithraism. There is simply no solid connection
between the two faiths except for the name of the central god, some terminology, and
astrological lore of the sort that was widely imported into the Roman Empire from
Babylon anyway. The typical Roman mithraeum was a small rectangular subterranean
chamber
(or cave), on the order of 75 feet by 30 feet with a vaulted ceiling. An aisle usually
ran lengthwise down the center of the temple, with a stone bench on either side two or
three feet high on which the cult's members would recline during their meetings; on
average a mithraeum could hold perhaps twenty to thirty people at a time. At the back
of the mithraeum at the end of the aisle was always found a representation, usually a
carved relief but sometimes a statue or painting of the central icon of Mithraism,
the "bull-slaying scene" in which the god of the cult, Mithras, accompanied by a dog,
a snake, a raven, and a scorpion, is shown in the act of killing a bull. The temples
were filled with an extremely elaborate iconography; carved reliefs, statues, and
paintings depicting a variety of enigmatic figures and scenes. This iconography is the
primary source of knowledge about Mithraic beliefs, but because there are no written
accounts of its meaning, the ideas being expressed have proven extraordinarily difficult
to decipher.
Mithraic scholars have noticed something about the bull-slaying scene; the various human,
animal, and other figures seem to comprise a star-map. The bull corresponds to Taurus,
the scorpion coincides with Scorpio, the dog to Canis Major, etc. It is theorized that
Mithra himself corresponds with Perseus and that Roman Mithraism was founded upon a
discovery in ancient astronomy which was closely linked to astrology. This discovery is
what we call the precession of the equinoxes. This precession results in the equinoxes
moving slowly backward along the zodiac, passing through one zodiacal constellation
every 2,160 years and through the entire zodiac every 25,920 years. For example today
the spring equinox is in the constellation of Pisces, but in a few hundred years it will
be moving into Aquarius (the so-called "dawning of the Age of Aquarius"). This
discovery
was made around 128 BC by the great Greek astronomer Hipparchus. Today we known
that
the precession of the equinoxes is caused by the wobble in the earth's rotation on its
axis; however, for Hipparchus it meant that the entire universe was moving in a way that
no one had ever been previously aware. Hipparchus held to the geocentric cosmology in
which the earth was believed to be immovable and center of the universe; the only way he
could explain the precession of the equinoxes was a movement of the entire cosmic
sphere.
In Hipparchus's time, astrological beliefs were pervasive in intellectual and religious
life; it was widely believed that the stars and planets were living gods and that the
movements of the planets and stars controlled all aspects of human existence. The study
of astrology was then considered to be a science and Hipparchus's discovery had
profound
theological implications in the Greco-Roman world. Some force had been detected which
was capable of shifting the cosmic sphere, perhaps a sign of the activity of a new god,
one so powerful that he could move the entire universe.
In the Greco-Roman period, the spring equinox was in the constellation of Aries the
Ram, Hipparchus's discovery of the precession made it clear that before the
Greco-Roman
period, the spring equinox was in Taurus the Bull. An obvious symbol of the precession
phenomenon would then be the death of a bull indicating the end of the "age of Taurus".
The theory is then that the "bull slaying" motif of Mithra was a symbol of the power
ascribed to Mithra, that Mithra was powerful enough to move the entire universe.
Considering the contentions presented for Mithra:
* "Mithra was born on December 25 and was considered a great traveling teacher and
master".
Mithra was not born of a virgin in a cave; he was born out of solid rock, fully grown.
There is another theory (by David Ulansey), that this motif of Mithra emerging from a
rock is a symbol for the cosmos as seen from the outside. In other words, Mithra is
emerging from the cosmos and this symbolism represents the idea that he is in some
sense greater than the cosmos since he is capable of moving the entire universe and
cannot be contained within the cosmic sphere.
* "He had 12 companions or disciples and performed miracles". The Iranian Mithras had
a
single companion (Varuna); the Roman Mithra had two helper/companions called
Cautes
and Cautopatres who were two tiny torch-bearing likenesses of himself.
* "He was buried in a tomb and after three days rose again. His resurrection was
celebrated every year". There is no evidence of this in any the Mithraic studies
literature to Mithra being buried or even dying. Also if Mithra is outside the cosmos
turning the universe (as per Ulansey's theory), then he better not die.
* "Mithra was called 'the Good Shepherd', and was considered 'the Way, the Truth and
the Light, the Redeemer, the Savior, the Messiah' and as identified with both the
Lion and the Lamb". The lion was regarded in Roman Mithraism as Mithra's "totem"
animal (Athena's animal was the owl and Artemis' animal was the deer), but the lamb
was never associated with Mithra. There is no evidence that Mithra was ever referred
by any of the titles (none mentioned in the works of Mithraic scholars), but here are
generic titles (i, e., the way) that would be applicable to any deity.
* "His sacred day was Sunday, 'the Lord's Day'. Mithra had his principal festival on a
day which is contended to become Easter, at which time he was resurrected." The
Iranian Mithra had a few special celebrations, a festival on October 8, another on
September 12-16, and on October 12-16. There was also a festival for each season.
It is correct that Sunday was the sacred day for Roman Mithraism. Since there is no
evidence of Mithra dying, then there is no evidence of festival where Mithra is
resurrected.
* "As one of the celebrations of the religion, the followers of Mithra had a communal
meal similar to the Eucharist or 'Lord's Supper'". There is ample evidence that the
followers of Mithra had communal meals which were probably of the sort that was
practiced by groups in the Roman world, from religious groups to funereal societies.
It could be said that having communal meals is a common trait of all humans.