This article explores Mithraism, an ancient religious practice centered on the sun god Mithra, examining its myths, rituals, and philosophical influences across cultures. It highlights parallels with other religions and discusses the adaptation of ancient traditions in modern contexts.
Introduction: What is Mithraism?
When looking into the past, we see some standard practices and belief systems worldwide in different cultures. In this paper, I will focus on Mithraism, the worship of Mithra, the Iranian god of the sun, justice, contract, and war in pre-Zoroastrian Iran. Known as Mithras in the Roman Empire during the 2nd and 3rd centuries CE, this deity was honored as the patron of loyalty to the emperor. [1] Additionally, it is one of the earliest beliefs known but not written. I chose the Mithraism Myth because it encapsulates a rich tapestry of cosmological symbolism, intertwining elements of ancient Iranian myth, Platonic philosophy, and astrological motifs to articulate a comprehensive worldview. This myth serves as a narrative of the physical creation of the world but also as a spiritual and philosophical blueprint for the Mithraic initiate's journey toward salvation and enlightenment.
Mithraism Myth
Let’s delve into the Myth and analyze the meaning of the practices in this paper. Per the myth, the sun god dispatched a raven as a messenger to Mithra, instructing him to sacrifice a bull. Though hesitant, Mithra followed the order, and a miracle occurred as the bull met its demise. The white bull transformed into a moon, and Mithra's cloak became the sky. The bull's tail and blood gave rise to the first ears of grain and grape, while its genitals produced the holy seed, which was gathered in a mixing bowl. All living beings were formed with a mixture of this holy seed, and plants were created. Day and night alternated, the moon cycled, seasons changed, and time began.[2]
The sudden lights awakened the dark creatures who emerged from the earth. A serpent was seen licking the blood of a bull, while a scorpion sucked the holy seed from the genitals. The reliefs showed a lion. The death of the bull and the creation of life marked the beginning of the fight between good and evil.[3]
Analysis
The analysis of the myth is so thought-provoking that it often leads us to overlook how its seemingly trifling events symbolize profound concepts beyond merely life and death. We might overlook or forget other symbolic meanings embedded within the myth—such as those extending beyond life and death—because our attention is captivated by the narrative's more immediate or striking elements that challenge our thinking or present new ideas. The heart of the Myth starts with the sacrifice of the bull. The sacrifice initiates the birth of the cosmos and life on Earth. This event symbolizes the interplay between life and death, creation and destruction, highlighting the essential role of sacrifice in the emergence of new life and order from chaos. The transformation of the bull into celestial and earthly elements reflects a deep connection between terrestrial life and cosmic forces, emphasizing the interdependence of all forms of existence.[4]
The raven, lion, serpent, and mixing bowl, representing the four elements (air, fire, earth, and water), illustrate the foundational structure of the universe. These elements are crucial for the creation and sustenance of life and represent the building blocks of the cosmos. The presence of creatures such as the serpent and the scorpion, attempting to corrupt the newly created life, introduces the theme of the eternal struggle between good and evil, a central tenet of Mithraism.[5]
The Roman Mithraists’ interpretation of their central myth through the lens of Platonic philosophy further enriches its significance. As the site of the bull's sacrifice, the cave symbolizes the world itself, mirroring Plato’s allegory of the cave, where the material world is a shadow of the actual, eternal reality. Mithra likened to the Platonic demiurge, embodies the divine craftsman who shapes the material world and imparts order to the cosmos.
Moreover, the human soul's journey resonates with the notion of spiritual ascent. The soul's descent from the heavens, its embodiment, and the subsequent quest for liberation and return to the divine realm mirrors the initiatory path of the Mithraic adherent. The planets and their associated vices symbolize the trials and tribulations the soul encounters, reflecting the influence of astrology on Mithraic thought.
With its vibrant imagery and complex symbolism, the Mithraic creation myth offers a narrative framework through which adherents can understand their place in the universe and their spiritual journey. The ritual reenactment of this myth, mainly through the symbolism of the bull's sacrifice, served as a potent means of spiritual initiation and transformation, aiming to align the individual's soul with the cosmic order and facilitate its eventual return to the divine source.
Similarities
However, when I started researching, I realized some of the possible similarities are actually in the cultural and religious practices that can be seen, based on my opinion, such as Rodeos in Spain (and Bullfighting), Eid Al-Adha, the Last Supper, in Christian art and the doctrine of good and evil.
Spain is famous for its bullfighting, perhaps more directly comparable to the themes of Mithraism. Bullfighting in Spain is a highly ceremonial practice where the bull is fought and ultimately killed in a public arena. This can be seen as echoing the Mithraic sacrifice of the bull, symbolizing a struggle between human and divine forces, with the bull embodying elements of fertility, strength, and the natural world.[6]
Eid al-Adha is an Islamic holiday commemorating the willingness of Ibrahim (Abraham) to sacrifice his son in obedience to God before God provided a ram as an alternative sacrifice. This festival involves the slaughter of sheep, goats, cows, or camels, with the meat distributed among family, friends, and people in need. The themes of obedience, sacrifice, and provision from the divine in Eid al-Adha resonate with the Mithraic narrative, where the sacrifice leads to the creation and sustenance of life, underscoring the idea of a covenant between the divine and the human.[7]
The Last Supper, which Christians commemorate during the Eucharist, shares thematic parallels with the Mithraic everyday meal following the bull sacrifice. Both rituals involve the symbolic sharing of bread and wine and signify a covenant between the divine and humanity, with themes of sacrifice and salvation central to their meanings.[8]
These examples across different cultures and religious traditions illustrate the widespread motif of sacrifice as a means of negotiating the human relationship with the divine, ensuring communal welfare, and symbolically transitioning from one state of existence to another. Franz Cumont, a scholar, was the first to notice similarities between Mithraism and Christianity. He discovered that Christian art contained images of the Heavens, Earth, Ocean, Sun, Moon, Planets, Zodiac signs, Winds, Seasons, and Elements, also present in Mithraic art. Cumont believed these themes were not significantly altered but transferred to the symbolism of the Judeo-Christian tradition. For instance, the depiction of Moses striking Mount Horeb (Sinai) with his staff to release drinking water from the mountain was inspired by Mithraic references to Mithras shooting arrows at rocks to cause water to shoot up.[9] There are instances in Christian art where Mithraic iconography has been incorporated, such as the depiction of Mithras ascending into the heavens. According to M.J. Vermaseren's interpretation of Mithraism, Mithras was believed to have been carried into the heavens by a chariot after accomplishing a series of miraculous deeds. In various Mithraic representations, the chariot is drawn by horses driven by the pagan sun god Helios-Sol. Christian artists used the biblical scene of Elijah being led into heaven by chariots and horses on fire to portray the soul's ascension into heaven on sarcophagi. Vermaseren argued that the inspiration for this image came from the representations of Mithras' ascent into the heavens by Helios' chariot. The sun god inspired the flames on Elijah's chariot, and the Jordan River is personified by a figure resembling the god Oceanus. The parallel is perpetuated by the adoption of Mithras' iconography in Christian art.[10]
According to Cumont's observations in 1911, there were many similarities between the two rival religions, Christianity and Mithraism. One of these similarities was their belief that all souls existed with God in the spiritual realm before being born into a physical body. Both also believed in the struggle between good and evil, with the righteous being saved. They also believed in the existence of heaven and hell.[11]
Both religions incorporated baptism and a sacrament involving bread and wine, which shared similarities in appearance. According to tradition, shepherds and Magi visited Mithras and Christ at birth. However, the Christian church did not adopt the Mithraic festival of Epiphany, which celebrated the arrival of sun-priests (known as “Magi”) at the savior's birthplace, until AD 813.[12] Notably, Osiris is considered the first instance of a deity who saves, a notion in various religions, including Christianity and Mithraism. Martin A. Larson has deduced that the general belief in a savior must have come from the worship of Osiris.[13] The Essenes, a Jewish group, were thought to share some commonalities with Pythagoreanism. According to Larson, they gave rise to Christianity while being themselves influenced by Zoroastrianism.[14] Larson finds many similarities between the beliefs and rituals of Christianity and Paganism. Some researchers suggest that the "virgin" births of both Mithras and Jesus is an example of this similarity. They believe that, while Mithras was said to have emerged fully grown from a rock, which means he was not born of a man or woman, the references to the "virgin" birth of Jesus are primarily due to a mistranslation of the Hebrew word almah into the Greek word parthenos or "virgin." The Hebrew word for "virgin" is bethula. Despite this significant translation mistake, both religious traditions celebrate the winter solstice as the birthday of the object of their worship on December 25th, according to the Gregorian calendar. However, there is some debate about whether this is actually the holiday's true origin.
There have been claims that both Mithraism and Christianity considered Sunday their holy day. Still, no concrete evidence supports that Mithraists practiced weekly worship on a specific day. Both religious traditions had similarities in their beliefs about virtues such as abstinence, celibacy, and self-control, as well as their beliefs about the world, destiny, heaven and hell, and the immortality of the soul. They also shared similar ideas about battles between good and evil and revelation as a key element of their doctrine. Additionally, both awaited the last judgment and resurrection of the dead.
While the specific practices, beliefs, and theological interpretations vary widely, the underlying themes of sacrifice, renewal, and communion are universally resonant, reflecting deep human concerns with life, death, and the order of the cosmos. Mithraism's similarities highlight the rich tapestry of human religiosity and the commonalities that bind diverse cultures and beliefs across history.
Myth Benefits & Detrimental Aspects
Adapting ancient faith traditions like Mithraism in contemporary contexts can benefit and harm how these traditions are understood, practiced, and integrated into modern spiritual landscapes. These adaptations often reflect changing cultural, social, and philosophical perspectives, offering new insights into ancient beliefs and practices. However, they can also lead to distortions of the original traditions.
The benefits of adaptation can help preserve cultural heritage and ensure its transmission to future generations, albeit transformed. Adapting ancient faiths can make them more relevant to contemporary spiritual seekers. Integrating ancient wisdom with modern philosophical and spiritual inquiries can offer meaningful pathways.
Let me discuss the detrimental effects of adaptations. Adaptations can sometimes stray far from ancient faith traditions' historical and cultural realities, leading to misunderstandings and misrepresentations of their beliefs, practices, and social contexts. Furthermore, there is a risk of cultural appropriation when modern practices extract elements from ancient traditions without understanding or respecting their original meanings and contexts. This can trivialize or commodify cultural and religious practices. Lastly, the commercialization of ancient religious symbols and practices, often seen in the New Age movement, can detract from their spiritual significance and lead to exploiting these traditions for profit.
Conclusion
In conclusion, exploring Mithraism and its myths provides a window into the complex interplay of cosmology, philosophy, and religious practice in ancient times. It offers insights into how humanity has sought to understand the divine, the cosmos, and the self. This ancient faith, emphasizing the cosmic order, the struggle between good and evil, and the soul's journey, speaks to fundamental human concerns and aspirations.
While not without challenges, adapting Mithraism in contemporary contexts demonstrates ancient religious traditions' enduring appeal and relevance. They provide a framework for exploring timeless questions of existence, morality, and the nature of the divine, bridging the gap between ancient wisdom and modern life.
Ultimately, the study of Mithraism reminds us of the power of myth and ritual to shape our understanding of the world and our place within it. As we continue exploring and comparing ancient traditions, we are invited to reflect on our beliefs and values and how we seek to connect with the divine. In this journey of discovery, the ancient past becomes a mirror in which we can see ourselves anew, challenged and inspired by the wisdom of those who have walked the earth before us.
Bibliography
Brewster, H. Pomeroy (1904), ‘Saints and Festivals of the Christian Church,’ New York: Frederick A. Stokes Company.
“Bullfighting.” Encyclopædia Britannica. https://www.britannica.com/sports/bullfighting.
Cumont, F. (1911), ‘Oriental Religions in Roman Paganism,’ Open Court Publishing Co.
Cumont, F. (1956), in McCormack, Thomas K. (trans.), ‘The Mysteries of Mithras,’ Dover Publications.
“Eid Al-Adha.” Encyclopædia Britannica, https://www.britannica.com/topic/Eid-al-Adha.
“Eucharist.” Encyclopædia Britannica. https://www.britannica.com/topic/Eucharist.
Larson, M.A. (1977), ‘The Story of Christian Origins,’ New York: D, McKay Co.
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Taylor, J., (2004), ‘Pythagoreans and Essenes: Structural Parallels’, in Collection de la Revue des Études Juives 32, Leuven: Peeters.
Vermaseren, M.J. (1963), ‘Mithras: The Secret God,’ Chatto & Windus.
[1] R. Merkelbach, "Mithraism," Encyclopedia Britannica, https://www.britannica.com/topic/Mithraism.
[2] R. Merkelbach, "Mithraism.”
[3] R. Merkelbach, "Mithraism.”
[4] R. Merkelbach, "Mithraism.”
[5] R. Merkelbach, "Mithraism.”
[6] “Bullfighting,” Encyclopædia Britannica, https://www.britannica.com/sports/bullfighting.
[7] “Eid Al-Adha,” Encyclopædia Britannica, https://www.britannica.com/topic/Eid-al-Adha.
[8] “Eucharist,” Encyclopædia Britannica, https://www.britannica.com/topic/Eucharist.
[9] F. Cumont, in Thomas K. McCormack (trans.), The Mysteries of Mithras (Dover Publications, 1956), 188.
[10]M.J. Vermaseren, Mithras: The Secret God (London: Chatto & Windus, 1963), 104-6.
[11]F. Cumont, Oriental Religions in Roman Paganism (Open Court Publishing Co., 1911), 191, 193.
[12] Pomeroy H. Brewster, Saints and Festivals of the Christian Church (New York: Frederick A. Stokes Company, 1904), 55.
[13] M.A. Larson, The Story of Christian Origins (New York: D, McKay Co., 1977), 190.
[14] J. Taylor, “Pythagoreans and Essenes: Structural Parallels,” in Collection de la Revue des Études Juives 32 (Leuven: Peeters, 2004).
