Mithraism, the cult of Mithra as it developed in the West, has a complex and debated origin, with its connection to Iranian Mithra worship being a central issue.
The key question is whether Mithra-worship migrated from Iran to the Roman Empire in some institutional form, or if Mithraism in the West was a new invention with some Iranian elements.
Despite intensive scholarly debate, there is no consensus on this matter. The Western version of Mithraism was known as "the mysteries of Mithras" or "the mysteries of the Persians," and its followers saw themselves as cultic "Persians," even though they were not ethnically Persian. This identity was socially and politically acceptable despite Rome's frequent wars with Persia.
Roman Mithraism drew its initiates mostly from the military, the Empire’s petty bureaucracy, and moderately successful freedmen. Mithraists met in "caves," natural or constructed, which were distinctively designed and furnished. These caves had raised platforms on either side of a central aisle for banqueting couches during the cult meal, a principal act of Mithraism. The cult spread primarily in the Latin-speaking West of the Roman Empire, particularly in Rome, Ostia, and along the Rhine-Danube frontier. Mithraic groups functioned as small, self-sufficient communities without a central authority, contrasting sharply with contemporaneous Christianity and state Zoroastrianism.
Mithraism was a voluntary association, and initiation into its mysteries was both the necessary and sufficient condition for membership. The cult was centered entirely on the figure of Mithras, symbolizing the Sun and portrayed in oriental garb. The bull-killing scene, or 'tauroctony', was the main event in the Mithras myth and was represented as the cult's principal icon. Other important scenes included Mithras' birth and various episodes of the myth, often depicted in complex reliefs and frescos.
Astral symbolism played a significant role in Mithraism, incorporating the perceivable heavens and celestial bodies into its mysteries. The extent of its hierarchy, with seven grades, is a subject of debate among scholars. The cult meal, symbolizing a feast of Mithras and the Sun god, was central to the Mithraic rites, along with the initiation into the mystery of the descent and exit of souls.
The scholarly debate over the connection between Iranian Mithra-worship and Roman Mithras-worship revolves around the similarities and potential transmission of the cult from East to West. Some scholars, like Franz Cumont, argued that Western Mithraism was a Romanized form of Mazdaism, incorporating astrological elements and a Stoic cosmology. However, this view has been challenged, with no definitive evidence of an intermediate form of Mithraism linking the Eastern and Western versions. The current leaning in scholarly opinion favors the idea of Mithraism's reinvention in the West, albeit with an awareness of oriental wisdom among its founders.
Iranian Mithra worship, with its deep roots in the ancient religious landscape of Persia, presents a fascinating study of ancient religious practices and beliefs. Mithra, or Mehr as he is known in Persian, was originally a deity of covenant and oath in the ancient Iranian pantheon, closely associated with the sun, justice, and moral order. His worship is thought to have originated in the pre-Zoroastrian religion of ancient Iran, deeply embedded in the cultural and spiritual life of the people.
With the advent of Zoroastrianism, the preeminent religion of ancient Persia, Mithra's role underwent a transformation. In Zoroastrianism, Ahura Mazda is the supreme deity, representing all that is good, and Angra Mainyu (Ahriman) embodies evil. Mithra, in this context, became a member of the yazata, a group of lesser divinities who served and supported Ahura Mazda. His functions and attributes were largely maintained, but his status was modified to align with the Zoroastrian cosmology.
The worship of Mithra involved rituals and ceremonies that are not entirely clear due to the lack of comprehensive written records from the period. However, it is known that the rituals were closely tied to the agricultural calendar, reflecting Mithra's role as a guardian of crops and herds. The celebration of Mehragan, a festival in honor of Mithra, was one of the most significant and joyful occasions in ancient Persia, marked by feasting, the exchange of gifts, and the reaffirmation of friendships and promises.
The depiction of Mithra in art and literature also offers insights into his perceived attributes and importance. He is often portrayed as a young, powerful figure, sometimes shown slaying a bull, which is believed to symbolize the triumph of good over evil, light over darkness, and the fertilization and vitality of the earth.
The influence of Iranian Mithra worship extended beyond the borders of Persia. With the expansion of the Persian Empire, aspects of Mithra worship spread to other regions, notably the Roman Empire, where it evolved into the mystery cult of Roman Mithraism. This new form of Mithra worship, while drawing on Iranian roots, developed unique characteristics and practices that reflected the cultural and religious milieu of the Roman world.
In conclusion, Iranian Mithra worship represents a rich and complex religious tradition that played a pivotal role in the spiritual and societal life of ancient Persia. It is a testament to the enduring nature of religious ideas and their capacity to adapt and evolve across cultures and epochs. The legacy of Mithra, as both a deity of covenant and a symbol of cosmic order, continues to be a subject of interest and study in the fields of history, religion, and mythology.