Orientalische Religionen in der Antike. Oriental Religions in Antiquity (ORA)

Transcription

1

2 Orientalische Religionen in der Antike Ägypten, Israel, Alter Orient Oriental Religions in Antiquity Egypt, Israel, Ancient Near East (ORA) Herausgegeben von / Edited by Angelika Berlejung (Leipzig) Joachim Friedrich Quack (Heidelberg) Annette Zgoll (Göttingen) 24

3

4 Attilio Mastrocinque The Mysteries of Mithras A Different Account Mohr Siebeck

5 Attilio Mastrocinque, born 1952; 1975 Master; since 2002 Full Professor of Roman History at the University of Verona; president of Cultural Heritage courses at the University of Verona; Director of the Archaeological Mission at Grumentum (Lucania), and of that at Tarquinia in ; 2017 coordinator of the doctorate in Arts and Archaeology (Verona Ghent). e-isbn PDF ISBN ISSN (Orientalische Religionen in der Antike) Die Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data are available on the Internet at by Mohr Siebeck, Tübingen, Germany. This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher s written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. The book was printed by Gulde Druck in Tübingen on non-aging paper and bound by Buchbinderei Spinner in Ottersweier. Printed in Germany.

6 Preface After many years of writing and reflecting on the subject, I still feel that I have something more to say about the mysteries of Mithras. In fact, my research on Mithraism and the Roman Emperors has produced some interesting results: For one, there is something remarkable about the character of Mithras. That is, whenever we encounter him, I found that his nature seemed so similar to that of a king or a ruler that people were often allegedly unable to distinguish the one from the other. This peculiarity accompanies Mithras throughout his history from his Hellenistic beginnings to his final adventures across the Roman Empire. This interplay of alter egos could even assume a threefold aspect, for Mithras was also very similar to the sun-god, and rulers, as well, were thought to be akin to the sun-god, so that in the end, we find a remarkable triangulation between Helios, Mithras, and Ruler. My study of this of ability of the ancients to create a dual personality in Mithras and the Emperor exposed some well-known and important features of the Roman imperial ideological system; as a consequence, I was forced to abandon the established scholarly orthodoxy about Mithraism, and to look for an entirely new approach to the study. My research resulted in a complete academic heresy of sorts, but I preferred not to mitigate the impact of this totally new approach, but to keep moving forward on this new interpretative path. Many things appeared better explained by adopting a brand new chronology and by giving a fresh meaning to the study of Mithraism. By continuing to proceed along this way, many of my suspicions about my ideas of Mithraism were confirmed, for example the significance of the sistrum as a symbol of Jupiter. Therefore, I undertook to examine anew almost everything about Mithraism, and about the relationship between Mithraism and the Imperial ideology. This proved so important that even some marginal issues, such as the role of women, or the use of gimmicks, could be seen in an entirely different light. Changes that occurred in the Severan Age gave a higher role to the Augustae and to women altogether, and I have been compelled to look more closely to see if Mithraism could also have been affected by this new Imperial ideology. Even if no satisfactory result could be obtained in this case, the questions raised by my enquiry will force us to examine things differently, going forward. If gimmicks too were meaningful not only to entertain initiates, they could also be seen to produce an unexpected surprise by finally exposing the truth that lay behind them. In Persia Mithras was the god of Truth! This, too, at the highest level, could also be seen to uncover something about the Imperial ideology, as well. I profitted from an old-fashioned education that emphasized studying ancient history along with philology and archaeology, even though many scholars nowadays are convinced that a historical and philological approach to ancient religions has nothing more to say, and that new research fields are more promising such as those of sociology, an-

7 VI Preface thropology, and cognitivism. This is probably true, but under one condition: no matter our approach, we still need, in the end, to know what we truly are dealing with. The comparative method of religious studies enjoys scant favour, nowadays. But the mysteries of Mithras can only be explained by means of comparative methodologies and by supposing that the iconographic and ritual features of this cult were not restricted to, but also recurred out of, the Mithraea. The most important discoveries about Mithraism was hitherto made possible thanks to the comparative method, and one needs to remember, for example, that the greatest contributions of Cumont, Saxl, Gordon, Beck, and Turcan all depended upon the comparative approach to religious studies. The so-called eastern cults (among whom Mithraism is always included) in the Roman Empire are still scarcely known, and it is a pity that a great and important European project, led by two illustrious scholars from France and Germany, was not funded. It would have been the occasion to create a new corpus of Mithraic documents, thanks to the cooperation of many specialists from all over Europe and the Near East. The international workshop of research, which Franz Cumont created at the end of the 19th century, was about to be reinaugurated. This is the only way of coping with topics so difficult as the cults of Egypt and the Near East which were spread, accepted, and greatly transformed within the Roman Empire. Their dynamics are mostly hidden to us, and we see only their results, thanks to the scanty remains in literature, inscriptions, and the archaeological record. Now my only concern is to understand the Mithraic iconography by means of the comparative method. In this study I will present the most important documents and give a short commentary on them, and then pass on to envisage a long series of hitherto unknown features of this fascinating Persian god. If this new approach produces its desired effect, the reader will end up understanding a small part of what the Mithraic devotees came to know and experience after their initiation in a Mithraeum. But Mithras was both the god of truth and the god of deception (at least in discovering and condemning it), and one can never be too sure that he (or she) will not have fallen victim to his deception but one more just because a single researcher might have been found unworthy of uncovering the truth. I am able to present this research thanks to the Alexander-von-Humboldt-Stiftung, which supported my activities in Heidelberg at the Seminar für alte Geschichte und Epigraphik. I wish to thank my colleagues in Heidelberg, and especially Kai Trampedach, Christian Witschel, and Joachim-Friedrich Quack, who also accepted this work in the ORA series, and many thanks also to my friends Raffaella Bortolin, Darius Frackowiak, Roy Kotansky, Marina Piranomonte, Alfonsina Russo Tagliente, Gabriella Scapaticci, Simona Carosi, and Giovanna Bastianelli, with whom I discussed many problems concerning Mithras and Mithraism. I am also grateful to the Museums which kindly provided me with photographs, and, in particular, the Bibliothèque Nationale de France, Département des Monnaies, Médailles et Antiques, Paris; Brukenthal National Museum, Sibiu; Soprintendenza Archeologica della Campania, Salerno; Römisch-Germanisches Museum, Cologne; Museum Schloss Fechenbach, Dieburg; Civic Museum, Frankfurt; Badisches Landesmuseum, Karlsruhe; National Museum of Antiquities, Leiden; Lobdengau- Museum, Ladenburg; Ormož Regional Museum, Ptuj; National Museum of Roman Art,

8 Preface VII Mérida; Soprintendenza Speciale per il Colosseo, il Museo Nazionale Romano e l Area Archeologica di Roma, Rome; Musei Civici and Museo della Centrale Montemartini, Rome; Museum des Römerkastell, Saalburg; National Museum of Bosnia and Herzegovina, Sarajevo; Rheinisches Landesmuseum, Trier; Museo Civico Maffeiano, Verona.

9

10 Contents Preface... V Abbreviations... XIII List of illustrations... XVII Chapter 1: Basic Elements of Mithraism Character and Bias of Ancient Sources on Mithraism The Seven Grades of Initiation The Initiatory Rituals The Fourth Grade: Leo and his God Jupiter A Christian Imitation of the Seven Initiation Grades The Mithraic Cave The Two Niches in the Mithraic Cave Theories on the Cultural Origin of Mithraism Mithraism from Zoroaster to Plato How Christian was Roman Mithraism History of Scholarly Research in Mithraism Chapter 2: Mithraism, Kings, and Emperors How were the Roman Emperors involved in Mithraism? Who was Mithras? Mithras and the Kings The King as Mithras Tauroctony on Coins from Tarsus Invictus The Cosmocrator and other Imperial Iconographies Victoria and the Imperial Eagle Sol and the Emperor The Apotheosis of Roman Emperor The Priests of Apollo Apollo Mithras A Persian God with Divus Augustus... 83

11 X Contents 25. Salvation of the Soul Mithras between Imperial Apotheosis and damnatio memoriae Chapter 3: The Myths of the Origins (left Predellas) Victoria and Mithras I: Saturn s Dream Victoria and Mithras II: The Birth of Mithras from the Rock Victoria and Mithras III: from Gigantomachy to the Birth of Mithras The Miracle of the Water and the Birth of a New Humankind Jupiter at Actium, the Gigantomachy, and the Sistrum The Mithraic Prophecy The End of the Civil War and the Prophecy The Magi at Bethlehem Mithras as an Archer Appendix 1. Cautes and Cautopates Chapter 4: The Myth of the Bull (Central Scene and Upper Predellas) The Sacrifice of the Bull The Meaning of the Mithraic Bull Danaos, the Bull, and Augustus The Bull on a Boat Mercury and the Transitus Salvation in the Mysteries of Mithras Mithras the Hunter Chapter 5: Sol s Coronation and Mithras Apotheosis (Right Predellas) The Right Predellas: Mithras and Sol Mithras Apotheosis Refusing the Crown The Spread of Mithraism in the Roman Empire Imperial Freedmen and Mithraism From Nero to Vespasian Appendix 2. Tiridates Coronation and Mithraism

12 Contents XI Chapter 6: The Mithraic Aiones Mazdaism vs. Mithraism The Lion-Headed God Orphic Pattern in Mithraism The Lion and the Snake The Supreme Triad of Mithraism Treatment of Mazdaism Tarsian Culture under the Roman Empire Sandas, the Tarsian God of War and of the Dead The God of the Dead is raised to the Hypercosmic World Chapter 7: The System of Planetary and Hypercosmic Gods The Seven Gods According to History. The First Four Gods The Seven Gods According to Ancient Theogonies The Three Uppermost Initiatory Grades The Geography of a Mithraeum The Whole System of Mithraic Gods The Mithraic Triangle The Central Position of Sol The Mithraic Theogony Chapter 8: Mithraism and the Magic Arts Magic Deceptions Knowledge of natural Substances among Hellenistic Magi Magical Performances at Banquets Supposed Magi Gnostic Imitations of magic Performances Speaking Skulls Tricks during Mithraic Banquets Deception or Truth? How was a Mithraic Community organized? The Psychological Impact of the Mysteries of Mithras Teaching within the three higher Grades Mithraic Secrecy and public Cults Chapter 9: The Evolution of the Mithraism Serapis in Some Mithraea Hecate in Some Mithraea

13 XII Contents Chapter 10: Para-Mithraism Mithraic Worship out of the Mithraea The Mithraic Catechism from Egypt The Mithras Liturgy Chapter 11: The latest devotees of Mithras The End of Mithraism The Mysteries of Mithras in the Christian Empire Julian the Emperor and the Mysteries of Mithras Julian and the Imperial Ideology Romanization of Eastern Cults Bibliography Index I. General Index II. Index locorum

14 Abbreviations AE AJA AJPh AMS ANRW ANSMN ARG ARYS BCAR BGN BCH BICS BMRP Bull.ép. CC CCAG CFC CIL CIMRM CQ CRAI CSEL DHA EFH EJMS EPRO FGH FARG GCS HUTh HThR IGR IGUR IK ILLRP ILS Inscr.It. L Année épigraphique American Journal of Archaeology American Journal of Philology Asia Minor Studies Aufstieg und Niedergang der Römischen Welt. Festschrift J.Vogt, eds. H. Temporini and W. Haase, Berlin, and New York 1972 American Numismatic Society. Museum Notes Archiv für Religionsgeschichte Antiguedad, Religiones y Sociedades Bullettino della Commissione Archeologica Comunale di Roma Beiträge zur Geschichte der Naturwissenschaften Bulletin de correspondence hellénique Bulletin of the Institute of Classical Studies British Museum Research Publications Bulletin épigraphique (in Revue des Études Grecques) Corpus Christianorum (series Latina et series Graeca) Catalogus Codicum Astrologorum Graecorum Convegni della Fondazione Canussio Corpus Inscriptionum Latinarum M.J. Vermaseren, Corpus inscriptionum et monumentorum religionis Mithriacae, I II, The Hague 1956 and 1960 The Classical Quarterly Comptes rendus de des séances de l Académie des Inscriptions et Belles-Lettres Corpus scriptorum ecclesiasticorum Latinorum Dialogues d Histoire Ancienne Entretiens de la Fondation Hadt Electronic Journal of Mithraic Studies Études préliminaires aux religions orientales dans l empire romain, Leiden 1961 Die Fragmente der griechischen Historiker, ed. F. Jacoby, Berlin and Leiden 1923 Forschungen zur Anthropologie und Religionsgeschichte Die Griechischen Christlichen Schriftsteller der ersten Jahrhunderte Hermeneutische Untersuchungen zur Theologie Harvard Theological Review Inscriptiones Graecae ad res Romanas pertinentes, ed. R. Cagnat, I V, Paris Inscriptiones Graecae urbis Romae, ed. L. Moretti, Rome Inschriften griechischer Städte aus Kleinasien, Bonn 1972 Inscriptiones Latinae liberae rei publicae, ed. A. Degrassi, Florence Inscriptiones Latinae selectae, ed. H. Dessau, Berlin Inscriptiones Italiae

15 XIV ISK JA JAOS JbAC JdI IGLS JMS JNES JNG JRA JRS KUB LIMC LTUR MAAR MAPhS MAS MCAAS MDAI(I) MDAI(R) MedAnt MEFRA NHC NHS NHMS OGIS OA OLA ORA PawB PEFR PGM PL RdA RE PLRE REA REL RGRW RHR RIC RPC RO RPAA RPh RRC Abbreviations Instituttet for Sammenlignende Kulturforskning Journal Asiatique Journal of the American Oriental Society Jahrbuch für Antike und Christentum Jahrbuch des archäologischen Instituts Inscriptions grecques et latines de Syrie, I XVII, Paris and Beirut Journal of Mithraic Studies Journal of Near Eastern Studies Jahrbuch für Numismatik und Geldgeschichte Journal of Roman Archaeology Journal of Roman Studies Keilschrifturkunden aus Boghazköi, Berlin Lexicon iconographicum mythologiae classicae, Basel Lexicon topographicum urbis Romae, ed. E.M. Steinby, I V, Rome Memories of the American Academy in Rome Memories of the American Philosophical Society Mainzer archäologische Schriften Memoirs of the Connecticut Academy of Arts and Sciences Mitteilungen des deutschen archäologischen Instituts (Istanbuler Abteilung) Mitteilungen des deutschen archäologischen Instituts (Römische Abteilung) Mediterraneo Antico Mélanges de l École Française de Rome (Antiquité) Nag Hammadi codices Nag Hammadi Studies Nag Hammadi and Manichaean Studies Orientis Graeci inscriptiones selectae, ed. W. Dittenberger, Leipzig, Orbis Antiquus Orientalia Lovaniensia Analecta Orientalische Religionen in der Antike Potsdamer altertumswissenschaftliche Beiträge Publications de l École Française de Rome Papyri Graecae Magicae. Die griechischen Zauberpapyri, eds. K. Preisendanz and A. Henrichs, Munich and Leipzig 1973 Patrologiae cursus completus (series Latina), ed. J.P. Migne, Paris Rivista di Archeologia Real-Encyclopädie der classischen Altertumswissenschaft, eds. C. Pauly, G. Wissowa, and W. Kroll, Stuttgart The Prosopography of the Later Roman Empire, eds. A.H.M. Jones, J.R. Martindale, and J. Morris, I III, Cambridge Revue des Études Anciennes Revue des Études Latines Religions in the Greek and Roman World Revue de l histoire des Religions The Roman Imperial Coinage, eds. C.H.V. Sutherland et alii, I X, London A. Burnett, M. Amandry, and P.P. Ripollès, Roman Provincial Coinage, I, London and Paris 1992 Res Orientales Rendiconti della Pontificia Accademia di Archeologia Revue de Philologie M.H. Crawford, Roman Republican Coinage, Cambridge 1971

16 Abbreviations XV RVV SAA SAG SC SCO SEG SGG SIG 3 SMSR SNG STAC TAPhS TGF TMM ZNW ZPE Religionsgeschichtliche Versuche und Vorarbeiten State Archives of Assyria Scripta Archaeologica Groningana Syllecta Classica Studi Classici e Orientali Supplementum epigraphicum Graecum Sylloge gemmarum gnosticarum, ed. A. Mastrocinque, I II, Rome 2004 and 2008 Sylloge Inscriptionum Graecarum, ed. W. Dittenberger, 3rd ed., Leipzig Studi e Materiali di Storia delle Religioni Sylloge Nummorum Graecorum Studien und Texte zu Antike und Christentum Transactions of the American Philosophical Society Tragicorum Graecorum fragmenta F. Cumont, Textes et monuments figurés relatifs aux mystères de Mithra, I II, Brussels Zeitschrift für die neutestamentliche Wissenschaft Zeitschrift für Papyrologie und Epigraphik

17

18 List of illustrations fig. 1 fig. 2 fig. 3 fig. 4 fig. 5 fig. 6 fig. 7 fig. 8 fig. 9 fig. 10 fig. 11 fig. 12 fig. 13 fig. 14 fig. 15 fig. 16 Marble relief in Verona, Museo Civico Maffeiano, discovered in Anzio (2nd cent. CE); CIMRM 204. Photo Mastrocinque, with the permission of the Civici Musei di Verona. Ostia, the Mithraeum of Felicissimus and the symbols of Mithraic grades (2nd half of the 2nd cent. CE); CIMRM 299. Photo and rendering Mastrocinque. Frescoes from the Mithraeum of Santa Maria Capua Vetere depicting rituals of initiation (2nd cent. CE); CIMRM 194; 187; 191; from M.J. Vermaseren, Mithra, ce dieu mystérieux, Paris and Brussels 1960, 110. Marble statue in Rome, Vatican Library, from Ostia (190 CE); CIMRM 313. Drawing from Cumont, TMM, 238. Stone reliefs from Nemrud Dagh and Arsameia on the Nymphaios depicting Antiochus shaking hands with Mithras and Heracles (mid-1st cent. BCE). Photo Mastrocinque. Stone relief from Nemrud Dagh depicting the constellation of Leo (mid-1st cent. BCE); CIMRM 31. Photo Mastrocinque. Relief from Taq-i-Bustan depicting the coronation of Ardashir II ( CE). Photo Omar Coloru. The funerary monument of Antiochos I on the Nemrud Dagh (mid-1st cent. BCE). Photo Mastrocinque. Antiochos I and Mithras on the Nemrud Dagh (mid-1st cent. BCE). Photo Mastrocinque. Coins from Tarsus. a b. Two bronze coins of Gordianus III ( CE), and c d. Two silver coins of the satraps Mazaios ( BCE) and Datames ( BCE). Drawing from Cumont, TMM, and photographs from coin auction ( Aureus of Augustus celebrating the submission of Armenia (19 or 18 BCE). From coin auction ( Detail of a Mithraic statue from the Mithraeum III of Carnuntum depicting a lion and the head of a bull (2nd cent. CE); CIMRM Photo Mastrocinque. a. Coin of Carus ( CE) with Sol and the emperor face to face. b c. The Emperor moves the zodiacal belt: b. Aureus of Hadrian ( CE). c. Solidus of Constantine ( CE). From coin auction ( Rheinisches Landesmuseum Trier. Mithras moving the zodiac (2nd cent. CE);. With the permission of the Rheinisches Landesmuseum Trier. a. Antoninianus of Maximianus ( CE): the Emperor and Hercules sacrificing on a small altar. From coin auction ( b. Altar from Poetovio in the Ormož Regional Museum in Ptuj: Sol and Mithras roasting meat (probably that of the bull) on an altar (2nd cent. CE); CIMRM With the permission of the Ormož Regional Museum in Ptuj. a. Saalburg Museum: relief from the Mithraeum of Stockstadt depicting Victory (1st half of the 3rd cent. CE); CIMRM With the permission of the Römerkastell Saalburg. b. Relief from Poetovio in the Regional Museum in Ptuj: Saturn dreaming of Victory (2nd cent. CE); CIMRM With the permission of the Ormož Regional Museum in Ptuj. c. Green jasper in the collection D. Lebeurrier (copyrigt Studio Sebert) depicting Victory and Mithras; inscription: Ηλίου Μίθρη(ς).

19 XVIII fig. 17 fig. 18 fig. 19 fig. 20 fig. 21 fig. 22 fig. 23 fig. 24 fig. 25 fig. 26 fig. 27 fig. 28 fig. 29 List of illustrations The imperial eagle. a. Dupondius struck under Titus (79 81 CE) and depicting the divus Augustus and an eagle on the cosmic sphere. From coin auction ( b. Civic Museum of Frankfurt: pillar from the Mithraeum III of Heddernheim (late 1st mid-3rd cent. CE) depicting an eagle on thunderbolt and cosmic sphere; CIMRM With the permission of the Archäologisches Museum Frankfurt. Bronze inscription from Halaesa praising the Apollonian priest Nemenios Daphnis (early imperial age). From Scibona. Bibliothèque Nationale de France, Département des Monnaies, Médailles et Antiques, Grand camée de France and detail of the upper part. Photo Mastrocinque (Tiberian age). With the permission of the Bibliothèque Nationale de France. Amor and Psyche from the Mithraeum of Santa Maria Capua Vetere (2nd or 3rd cent. CE); CIMRM 186. Photo Mastrocinque. Relief formerly in Bologna (2nd cent. CE). From CIMRM 693. Relief from Osterburken in the Badisches Landesmuseum, Karlsruhe (first half of the 3rd cent. CE). Inv.C 118, photo Thomas Goldschmidt, with the permission of the Badisches Landesmuseum, Karlsruhe; CIMRM Detail: Sol driving his chariot towards the heavenly realms, guided by Eros, and Luna entering the cosmos. Museo Nazionale Romano, Rome. Luna entering the cosmos, led by Amor: detail of the relief from the Mithraeum of Santo Stefano Rotondo, Rome (3rd cent. CE). Photo Mastrocinque. Landesmuseum für Kärnten / Regional Museum of Carinthia, Klagenfurt, Austria. Upper part of the left predella and the almost entire right predella (2nd cent. CE); CIMRM 1430 C3. With the permission of the Landesmuseum für Kärnten / Regional Museum of Carinthia, Klagenfurt. Dieburg, Museum Schloss Fechenbach. The two carved sides of a relief from Dieburg depicting Sol and Phaethon, and, respectively, Mithras hunting (late 2nd cent. CE); CIMRM Photo Mastrocinque. With the permission of the Museum Schloss Fechenbach, Dieburg. Mithraeum Barberini, Rome. The left predellas are arranged downwards, the right ones upwards (3rd cent. CE); CIMRM 390. Photo Mastrocinque. a. Museo Nazionale Romano, Rome, detail of the Mithraic relief from Nersae, depicting the Gigantomachy, the sleeping Saturn, and the birth of Mithras (2nd cent. CE); CIMRM 650. Photo Mastrocinque. b. Relief from Osterburken in the Badisches Landesmuseum, Karlsruhe. Detail depicting the Gigantomachy, the sleeping Saturn, and the birth of Mithras, and the birth of men from a tree (3rd cent. CE); CIMRM With the permission of the Badisches Landesmuseum, Karlsruhe. c. Cologne, Römisch-Germanisches Museum: the birth of Mithras (3rd cent. CE); Schwertheim, 17, no.11a. Photo Mastrocinque. With the permission of the Römisch-Germanisches Museum Köln. Detail of the relief from the Mithraeum of Heddernheim I, from a modern painted reconstruction in the Archäologisches Museum Frankfurt (original in Wiesbaden, Landesmuseum für Kunst und Natur). A man sprouting from a tree, Mithras carrying the bull, Mithras poses the radiate crown upon Sol s head; Mithras shoots an arrow to pierce the rock (ca. 200 CE); CIMRM Photo Mastrocinque. With the permission of the Archäologisches Museum Frankfurt. Detail of a Mithraic relief from Neuenheim (Heidelberg), kept in the Badisches Landesmuseum, Karlsruhe, depicting Mithras shooting an arrow and the birth of a man from a tree (second half of the 2nd cent. CE); CIMRM With the permission of the Badisches Landesmuseum, Karlsruhe. b. Detail of the relief from Dieburg: Mithras harvest, and c. the birth of humans from a tree; CIMRM With the permission of the Museum Schloss Fechenbach, Dieburg.

20 List of illustrations XIX fig. 30 fig. 31 fig. 32 fig. 33 fig. 34 fig. 35 fig. 36 fig. 37 fig. 38 fig. 39 fig. 40 fig. 41 fig. 42 fig. 43 fig. 44 fig. 45 fig. 46 fig. 47 Cistophorus of Augustus depicting a bunch of ears. From coin auction (www. sixbid.com). Two Magi depicted on the fresco from Dura Europos (early 3rd cent. CE); CIMRM 44. From M.J. Vermaseren, Mithra, ce dieu mystérieux, Paris and Brussels 1960, 32. Detail of the relief from Dieburg: Mithras conquering the bull (late 2nd cent. CE); CIMRM With the permission of the Museum Schloss Fechenbach, Dieburg. Statue from Poetovio, Ormož Regional Museum in Ptuj: Mithras carrying the bull, and the inscription Transitus (2nd cent. CE); CIMRM Photo Mastrocinque. With the permission of the Ormož Regional Museum in Ptuj. Relief from Neuenheim (Heidelberg). The predellas on the right depict Mithras conquering the bull (second half of the 2nd cent. CE); CIMRM photo Thomas Goldschmidt. With the permission of the Badisches Landesmuseum, Karlsruhe. Relief from the Trajanic arc at Benevento: two Victories killing bulls ( CE). Photo Mastrocinque. Gem in the Bibliothèque nationale de France, Département des Monnaies, Médailles et Antiques: a Genius similar to Heracles, with a club resting on the head of a bull (2nd or 3rd cent. CE). Photo Mastrocinque. Cologne, Römisch-Germanisches Museum: Roman statue of Salus (second half of the 1st cent. CE). Photo Mastrocinque. With the permission of the Römisch-Germanisches Museum Köln. a b. Aurei of Augustus and Vespasian (69 79 CE) depicting a bronze cow by the Athenian sculptor Myron (5th cent. BCE). From coin auction ( a. Aureus of Augustus issued in Lyon depicting a butting bull. b. Denarius of Augustus depicting a bull. From coin auction ( Rome, Musei Civici, Museo della Centrale Montemartini. Marble trabeation from the temple of Apollo Sosianus: the triple triumph of Augustus (Augustan age). Photo Mastrocinque. With the permission of the Musei Civici di Roma, Museo della Centrale Montemartini. a. Alba Iulia, Museul Regional, Romania. Detail of a Mithraic relief from Apulum depicting the bull in a boat; CIMRM Photo Csaba Szabó. Cologne, Römisch-Germanisches Museum. Fragment of a relief from Colonia: the bull in a boat and in a building; CIMRM Photo Mastrocinque. With the permission of the Römisch-Germanisches Museum Köln. Leiden, National Museum of Antiquities, inv. F 1959/5.2: relief depicting the Apis bull in a funerary chapel built on a weeled boat. Hellenistic or Roman age. Photo and permission of the National Museum of Antiquities, Leiden. Brukenthal National Museum, Sibiu, Romania: relief from Maros Portus, North of Apulum (3rd cent. CE). Photo and permission of the Brukenthal National Museum, Sibiu; CIMRM Bronze coin from Amphipolis depicting Artemis Tauropolos (early Augustan age). Photo Richard Veymiers. Marble relief from the Velia, Rome (early imperial age). From Kater-Sibbes and Vermaseren, Apis. a. Mérida, National Museum of Roman Art: Mercury with his lyre, from the Mithraeum of Merida; II cent. CE; CIMRM 780. Photo Mastrocinque. With the permission of the National Museum of Roman Art, Mérida. b. Denarius of Augustus with a probable image of Mercury as a lyre player. From coin auction ( National Museum of Bosnia and Herzegovina. Two-sided relief from Konjic (3rd or 4th cent. CE). Photo and permission of the National Museum of Bosnia and Herzegovina, Sarajevo.

21 XX fig. 48 fig. 49 fig. 50 fig. 51 fig. 52 fig. 53 fig. 54 fig. 55 fig. 56 fig. 57 fig. 58 fig. 59 fig. 60 fig. 61 fig. 62 fig. 63 fig. 64 fig. 65 List of illustrations a. Relief from Osterburken, right predellas; CIMRM photo Thomas Goldschmidt, with the permission of the Badisches Landesmuseum, Karlsruhe. b. Ormož Regional Museum in Ptuj: fragment of a Mithraic relief from Poetovio, Mithraeum II (2nd 3rd cent. CE); CIMRM With the permission of the Ormož Regional Museum in Ptuj. The coronation of Sol by the hand of Mithras. Fresco from the Mithraeum of Hawarte (4th cent. CE). Museum of Hama. Photo Mastrocinque. Lobdengau-Museum Ladenburg. Relief from Lopodunum (Ladenburg): Mithras and Sol s banquet (second half of the 2nd cent. CE). Photo Mastrocinque. With the permission of the Lobdengau-Museum Ladenburg. The Horologium Augusti. The shadow points towards the Ara Pacis on the autumnal equinox. Drawing by Mastrocinque based on Buchner, L orologio solare di Augusto. The (probable) Mithraeum of Carmona, Tumba del elefante : lines of the sunbeam on equinoxes and solstices (imperial age). From Jiménez Hernàn and Carrasco Gòmez (simplified by Mastrocinque). Detail of the Barberini fresco (3rd cent. CE): the sunbeam passes through Capricorn and the flame of Cautes before reaching Mithras, whose head is placed under Libra. Photo Mastrocinque. a. Denarius of Augustus with Capricorn, cosmic globe, rudder and cornucopia. b. Denarius of Vespasian with Capricorn and cosmic globe. From coin auction ( Mérida, National Museum of Roman Art: the two Aiones from the Mithraeum of Mérida (2nd cent. CE); CIMRM 776. Photo Aurelio Perez and Mastrocinque. With the permission of the National Museum of Roman Art, Mérida. The Mithraic relief of Ottaviano Zeno (2nd 3rd cent. CE). From A. Lafreri, Tavola marmorea di erudittione, in Speculum Romanae Magnificentiae, Castel Gandolfo, Villa Barberini (which is partly situated on the ruins of a villa of Domitian) (perhaps 2nd cent. CE); CIMRM 326. From M.J. Vermaseren, Mithra, ce dieu mystérieux, Paris and Brussels 1960, 102. Modena, Galleria Estense. Mithraic relief from Rome depicting the human-headed Aion (2nd cent. CE); CIMRM 695. Photo Mastrocinque. With the permission of the Galleria Estense, Modena. Rome, Mithraeum of vigna Muti (2nd 3rd cent. CE); CIMRM 383. Photo Bortolin. Lobdengau-Museum Ladenburg. Relief from Neuenheim: Mithras as a cosmocrator riding on horseback, accompanied by a lion and a snake (second half of the 2nd cent. CE); CIMRM Photo Mastrocinque. With the permission of the Lobdengau- Museum Ladenburg. Ormož Regional Museum in Ptuj: the birth of Mithras, from Poetovio (2nd cent. CE); CIMRM Photo Mastrocinque. With the permission of the Ormož Regional Museum in Ptuj. Fresco from Dura Europos: Mithras riding and hunting on horseback, accompanied by a lion and a snake (early 2nd cent. CE); CIMRM 44. From M.J. Vermaseren, Mithra, ce dieu mystérieux, Paris and Brussels 1960, 77. a. and b. Aurei of Claudius (41 54 CE) and Vespasian (69 79 CE) depicting Nemesis preceded by a snake and labelled Pax. c. Denarius of Hadrian ( CE) with Nemesis labelled Victoria. From coin auction ( Zeus Oromasdes, Mithras, and Heracles on the Nemrud Dagh (mid-1st cent. BCE). Campana slab depicting two Tarsian Chimaerae (early Imperial Age). From H.H. von Rohden and H. Winnefeld, Die Antiken Terrakotten im Auftrag des Archäologischen Instituts des Deutschen Reichs, Band IV.1: Architektonische römische Tonreliefs der Kaiserzeit, Berlin and Stuttgart 1911, pl. LXIII.2.

22 List of illustrations XXI fig. 66 fig. 67 fig. 68 fig. 69 fig. 70 fig. 71 fig. 72 fig. 73 fig. 74 fig. 75 fig. 76 fig. 77 fig. 78 fig. 79 fig. 80 fig. 81 a. Musei Civici di Verona: jasper gem. Photo Mastrocinque, with the permission of the Civici Musei di Verona (2nd 3rd cent. CE). b. Bronze coin of Tarsus, both depicting the Tarsian Chimaera ( CE). From coin auction ( Thorvaldsen Museum of Copenhagen: gem depicting a lion-headed Sandas, the Tarsian god, standing on an eagle (imperial age). Drawing Mastrocinque. Tetradrachm of Antiochos VIII ( BCE) struck at Tarsus and depicting the funerary temple of Sandas, accompanied by his Chimaera; an eagle is on the top of the monument. From coin auction ( a. Jasper gem depicting Serapis raised aloft by an eagle (2nd 3rd cent. CE). From an auction ( b. Bibliothèque Nationale de France, Département des Monnaies, Médailles et Antiques. Jasper gem depicting Sabaoth standing on an eagle. Photo Mastrocinque Landesmuseum für Kärnten / Regional Museum of Carinthia, Klagenfurt, Austria. Bronze slab from Virunum, in Noricum (Austria), with the list of 98 members of a Mithraic community (late 2nd cent. CE). From Piccottini. a. Cistophorus of Augustus with the sign of Capricorn and cornucopia. b. Denarius of Pescennius Niger ( CE) with two Capricorns and the inscription hilaritas. From coin auction ( a. Sestertius of Tiberius (14 37 CE) which celebrates the birth of Drusus minor s two sons. b. Dupondius of Vespasian (69 79 CE) probably celebrating his two sons. From coin auction ( a. Denarius of Domitian (81 96 CE) with an image of Amalthea. b. Antoninianus of Valerianus II (Caesar: CE) with Amalthea and Jupiter crescens on the reverse. From coin auction ( Ostia, Mithraeum delle sette Sfere (photo Mastrocinque) and schematic representation of planets and zodiacal signs (2nd cent. CE). Rendering Mastrocinque, based on R. Gordon. Cologne, Römisch-Germanisches Museum: altar with an image of the cosmic globe framed by a triangle (probably 3rd cent. CE). Photo Mastrocinque. With the permission of the Römisch-Germanisches Museum Köln. The Mithraeum of Santa Maria Capua Vetere with its painted starry ceiling (early 2nd cent. CE); CIMRM 181. Photo Mastrocinque. The Mithraeum of Caracalla baths ( CE): the modern fence surrounds a rectangular trench; CIMRM 457. Photo Mastrocinque. The Mithraeum of the Caracalla baths: the small rectangular funnel in the wall ( CE). Photo Mastrocinque. a. Mithraic Aion and Anubis on a magical gem. From J. Matter, Histoire critique du Gnosticisme, Paris 1828, pl. II C.1 (probably 3rd cent. CE). b. Mithraic Aion holding a torch and a key on an obsidian gem; on the reverse side: NI- CHAROPLÊX IÔA (probably 3rd cent. CE). F. Wieseler, Göttingische Antiken, Göttingen 1858, fig. 35. Mithraic obsidian axe once in the collection of Federico Zeri (probably 3rd cent. CE). Photo Mastrocinque. Bibliothèque Nationale de France, Département des Monnaies, Médailles et Antiques: Chalcedony gem depicting a lion-headed god (probably 3rd cent. CE). Photo Mastrocinque.

23

24 Chapter 1 Basic Elements of Mithraism 1. Character and Bias of Ancient Sources on Mithraism The mysteries of Mithras were an allegedly Persian cult. This is supported by the observation that the fifth initiatory grade was that of the Perses, i.e. the Persian. Between 81 and 92 CE the poet Statius knew of a Persian cult, in which the solar god Apollo was called Mithras and was represented as a god who tames a bull:... seu te roseum Titana vocari gentis Achaemeniae ritu, seu praestat Osirim frugiferum, seu Persei sub rupibus antri indignata sequi torquentem cornua Mithram. It is right to call you either rosy Titan, according to the Achaemenid ritual, or Osiris Bringer-of-the- Harvest, or Mithras, who beneath the rocky cave of Perseus strains at the reluctant-following horns. 1 Here the mention of Perseus evoked the origin of the Persians from Perseus son, Perses, 2 who was the alleged ancestor of the ancient Persian kings, who were also called, after him, the Perseidae. 3 Porphyry, in the 3rd century CE, credits Zoroaster (Iranian, Zarathustra), the great prophet of Iranian Mazdaism, with the foundation of the first Mithraic cave. 4 Celsus, in the 2nd century CE, speaks of the mysteries of the Persians by alluding to the Roman Mithraism. 5 Firmicus Maternus in the 4th century CE argued against the practice of Mithraism because it urged the Romans to abide by Persian laws. 6 He adds, in his de errore profanarum religionum, that the Persians and their Magi worshipped fire and that their prophet handed over this cult to the Romans along 1 Stat., Thebais I The scholium confirms the words of the poet by saying that the Persians were the first worshippers of Mithras-Sol who created his cultic caves, where the god is represented in Persian attire holding the horns of a bull: Persae in spelaeis coli Solem primi invenisse dicuntur. Est enim in spelaeo Persico habitu cum tiara et utrisque manibus bovis cornua comprimens: the Persians are said to have been the first to worship the Sun in caves. Mithras is in fact in a cave, dressed as a Persian, wearing a tiara, grasping the horns of a bull with his hands. According to Lucian., Deorum concilium 9, Mithras was a Mede. 2 Her. VII.61; Her. I Porph., de antro 6; for the text, see below, p Celsus, apud Orig., contra Celsum VI Firm. Mat., de err. 4: Cur haec Persarum sola laudatis? Si hoc Romano nomine dignum putatis ut Persarum sacris, ut Persarum legibus serviat: Why do you praise only those things among the Persians? If you deem worthy of the Roman name to be slave of Persian rites and laws.

25 2 Chapter 1: Basic Elements of Mithraism with a god who stole a bull; this god, it turns out, was Mithras, a deity who was long worshipped in the darkness of some obscure caves. 7 The great Belgian scholar Franz Cumont, who founded the scientific study of Mithraism, was therefore certain that the cultic and doctrinal bases of Mithraism had to be sought within the Iranian religion, i.e. within Mazdaism. In fact, Iranian monotheism, a sometimes standardly accepted tenet of Mazdaism with Ahura Mazda as supreme god and Arihman as his evil counterpart actually admits the worship of two lesser deities, Mithras and Anahita. fig. 1: Marble relief in Verona, Museo Civico Maffeiano, discovered in Anzio (2nd cent. CE); CIMRM 204. Photo Mastrocinque, with the permission of the Civici Musei di Verona. Mithras, on the other hand, was also worshipped independently in India. The modern study of Mithraism, therefore, is thus based on three categories of documents: the Iranian and Indian texts (archaeological documents are scarce); the Greek and Roman texts dealing with the mysteries of Mithras; and the monuments and inscriptions from the Mithraic caves. 7 Firm. Mat., de err. 4: Persae et magi omnes qui Persicae regionis incolunt fines ignem praeferunt... virum vero abactorem bovum colentes sacra eius ad ignis transferunt potestatem, sicut propheta eius nobis tradidit dicens: Μύστα βοοκλοπίης Hunc Mithram dicunt, sacra vero eius in speluncis abditis tradunt, ut semper obscuro tenebrarum squalore demersi gratiam splendidi ac sereni luminis vitent: Persians and all the Magi who inhabit the Persian territory prefer the fire among all the elements They worship a male god as a cattle thief and connect his cult with the power of fire, as his prophet unveiled to us by saying: O initiate of the theft of the bull, united by the handshake of the illustrious father They call him Mithras. They transmit the secret rites always in hidden caves, and they want to be surrounded by sombre and sad darkness and avoid the blessing of splendid and peaceful light.

26 1. Character and Bias of Ancient Sources on Mithraism 3 In his famous book Les mystères de Mithra 8 Cumont wrote: Notre situation est à peu près celle où nous serions s il nous fallait écrire l histoire de l Église au Moyen Âge en ne disposant pour toute ressource que de la Bible hébraïque et des débris sculptés de portails romans et gothiques. We have already quoted the passage from Firmicus Maternus 9 in which an unnamed prophet of Mithraism is mentioned. We do not know who this prophet was, but in the frescoes from the Mithraeum of Dura Europos we have our most likely candidates in the two Magi who are therein depicted, most probably Zoroaster and Osthanes the one, the Father of Mazdaism himself, and the other, the celebrated Magus of king Xerxes i.e. the two most famous Magi of all time. 10 But we do not know of the existence of any prophetic book written by Zoroaster (Zarathustra), apart from the Avestan Gathas (religious songs), or of any written by another authoritative Magus of Persian Zoroastrianism, a book that could be considered the Bible of Mithraism; but Firmicus had such a text at his disposal and apparently consulted it. On the other hand, late apocryphal works by Zoroaster and Osthanes are known, but these deal with secret properties of minerals, plants, animals, stars, and similar topics. We will see that such works were written by certain learned scholars, who stood in a direct relationship with Mithraism and that Roman Mithraists probably read such books. They were certainly not secret, in the sense of being kept from public view, as many copies of them were widely circulated in the ancient world. We will deal with such secret books in some forthcoming chapters. Early approaches to the study of Mithraism were based mostly on examining the ancient Avestan traditions. Many scholars perused the Avesta and later Iranian works, and the Indian Sanskrit Veda as well, but they discovered very few comparisons with the Roman Mithraism. The Iranian origin of Roman Mithraic iconography and rituals proved a misleading hypothesis. 11 However, we will see that some important Iranian features were kept, even if transformed, within Mithraism, but this is far from being a simple transfer of religious beliefs from Iran to Rome. Greek and Roman sources cannot be approached in an uncritical fashion. The only aim of the Christian writers was the disapproval and rebuttal of Mithraic paganism. 8 F. Cumont, Les mystères de Mithra (3rd ed., Brussels 1913), new ed. by N. Belayche, A. Mastrocinque, and D. Bonanno, Bibliotheca Cumontiana. Scripta maiora III, Turin 2013, 6. Transl. McCormack: Our predicament is somewhat similar to that in which we should find ourselves if we were called upon to write the history of the Church of the Middle Ages with no other sources at our command than the Hebrew Bible and the sculptured débris of Roman and Gothic portals. 9 On the possible sources of Firmicus (either original pagan texts or anthologies by Christian authors) see F. Massa, Confrontare per distruggere. Firmico Materno e l origine diabolica dei culti orientali, SMSR 79, 2013, , part J. Bidez and F. Cumont, Les mages hellénisés. Zoroastre, Ostanès et Hystaspe d après la tradition grecque, I, Paris 1938, 39 and pl. I; CIMRM 44; F. Cumont, The Dura-Mithraeum, in Mithraic Studies, ed. J.R. Hinnells, I, Manchester 1975, See G. Widengren, Synkretistische Religionen, in Religion, II: Religionsgeschichte des Orients in der Zeit der Weltreligionen, eds. J. Leipoldt, G. Widengren, A. Adam, B. Spuler, E.L. Dietrich, J.W. Fück, and A. von Gabain, Handbuch der Orientalistik, I.8, Leiden and Cologne 1961, 44 55; R.L. Gordon, Franz Cumont and the Doctrines of Mithraism, in Mithraic Studies, I,

27 4 Chapter 1: Basic Elements of Mithraism They thought that the Devil inspired this cult and introduced into it some alleged imitations of the Christian sacraments. Those authors were scarcely interested in knowing and understanding the mysteries of Mithras, on its own terms, and one could hardly believe that they had ever been true initiates. They took pleasure in describing the cruelty of the initiatory rites, this is true, in the same manner in which they excessively described the suffering of their own martyrs, because the Devil was, of course, behind all such pagan rites. But many bits of information about Mithraism from Christian authors were not false, especially those of Tertullian. They knew something of the Mithraic rituals, but they did not explain either what their true meaning was, nor what the social and moral purposes were that the Mithraic practitioners aimed at. Very few pagan authors even discussed Mithraism, probably because it was such a secret cult. However, some philosophers were highly interested in looking for philosophical verities within certain religious practices and their inherited prophecies. The middle Platonists, and above all the Neopythagorean Numenius, were engaged in comparing (or contrasting) the more highly credited religious belief-systems of their days, even those of Judaism or those in respect of Egyptian cults, if only to discover some primeval principles contained therein. Following this philophical stream, Porphyry wrote, in the second half of the 3rd century CE, the most important philosophical passages we have at our disposal concerning Mithraism. He could use the previous works of Pallas (Hadrianic age?), who produced, according to Porphyry, the best work on the mysteries of Mithras, and of Eubulus (a near-contemporary of Pallas), 12 who was interested in both Mithraism and Persian religion and wrote a treatise in many books. From those philosophers we get a particular image of a kind of philosophical and Platonizing Mithraism. However Robert Turcan 13 emphasized that these philosophers were probably not initiates of Mithraism but added their own interpretations to what amounted to a lesser philosophical cultic system. As Jaime Alvar underscored, 14 there is no evidence that they narrated a complete or coherent myth of Mithras. Moreover it is striking that his cult is completely absent from Clement of Alexandria, Arnobius and pseudo-hippolytus, which might well imply that there was no documented narrative for them to get their teeth into. Our most important information comes from Porphyry s de abstinentia and de antro Nympharum. This latter proves far more reliable than the former when addressing the various tenets of Mithraism. Richard Gordon, 15 in fact, analyzed the de antro and no- 12 R. Turcan, Mithras Platonicus: recherches sur l hellénisation philosophique de Mithra, EPRO 47, Leiden 1975, However J. Alvar, Romanising Oriental Gods. Myth, Salvation and Ethics in the Cults of Cybele, Isis and Mithras, RGRW 165, Leiden and Boston 2008, 75, n. 155 noticed that this date is simply an inference from Porphyry, who says that according to Pallas Hadrian abolished human sacrifice (De abstin. 2, 56). 13 Turcan, Mithras Platonicus; R. Turcan, Le sacrifice mithriaque, in Le sacrifice dans l antiquité, eds. J. Rudhardt and O. Reverdin, EFH 27, Vandoeuvres and Geneva 1981, = Recherches mithriaques, Alvar, Romanising Oriental Gods, R. Gordon, The Sacred Geography of a Mithraeum: the Example of Sette Sfere, JMS 1.2, 1976, = Image and Value in the Graeco-Roman World, Aldershot 1996,

28 2. The Seven Grades of Initiation 5 ticed several important features that were confirmed from what we can garner from the Mithraic monuments (i.e. the Mithraea). The works of the emperor Julian ( the Apostate, CE), another Platonistic thinker, were written after the triumph of Christianity, during the short period of the revival of paganism. At this stage the mysteries of Mithras had almost everywhere disappeared, for at least several decades, but some cultivated groups of the upper classes had tried to revive it again by returning to practicing the cult in the caves. We will see that the position of several modern scholars in trying to dissociate Julian from Mithraism, as much as possible, is not a safe assumption. Julian was actually interested in Mithraism insofar as he was fond of every pagan mystery cult in general, especially solar cults. He knew all about, or almost all about every pagan cult and especially about his own favorite, that of the sun god, Helios-Sol. However he was open to either accepting or modifying and even refusing some aspects of the most important pagan doctrines. We have scarce information from Julian, who mentions Mithras in several occasions, but what he does describe about the sun god would not contradict what we know of Mithraic doctrine. This threefold conceptual foundation, based on Iranian and Indian texts, on archaeology, and on Greek and Latin authors, misses a fourth leg, and this book aims at providing its readers with this fourth element, namely, the element of what we might call the Imperial ideology. The study of Mithraism must stand on a table of four legs. Authors of the Augustan Age, and the inscriptions and sources concerning the Roman Imperial cult, including public monuments and coins, are all very useful in helping to understand what stood at the very heart of Mithraism. Without Virgil, we would be as baffled by Mithraism as we would be if we were to stand face-to-face with the Rosetta stone without its Greek parallel translation. Cumont was aware of the importance of the study of this Imperial ideology, 16 because the god Mithras was a supporter and sponsor of kings and emperors. But he was convinced that the core of Mithraism rested in its ancient Mazdean roots. Recent research on Mithraism has contributed to the conclusion that we should let emperors and their Imperial ideology stand alone, for scholars scrupulously separate Sol/Sol invictus from Mithras, and they suppose that the emperors were disinterested in Mithraism, altogether. On the other hand, recent research has also noticed that Mithraism was perfectly well integrated everywhere within the social context of the Roman Empire, and that it was even more at home in the Western provinces than in the Eastern ones. 2. The Seven Grades of Initiation First of all we must describe the most important features of the mysteries of Mithras; thereafter we will sketch the main problem of the similarities between Christianity and Mithraism, in order to be as free as possible from preconceived notions of what these supposed similarities looked like. In point of fact, several ancient authors, both Chri- 16 On the Mithraism as a support to the Imperial ideology cf. also J. Gagé, Basiléia. Les Césars, les rois d Orient et les mages, Paris 1968, chap. VII.

29 6 Chapter 1: Basic Elements of Mithraism stians and Pagans, induced modern scholars to conceive of Mithraism as a counterpart to Christianity. Many scholars thought that they were simply two different forms of a shared religion whose common aim was to reach paradise after death. But we start with the basic notions of Mithraism. First of all, it is necessary to clarify that the true name of this cult was the mysteries of Mithras, and not Mithraism, which is a neologism. 17 fig. 2: Ostia, the Mithraeum of Felicissimus and the symbols of Mithraic grades (second half of the 2nd cent. CE); CIMRM 299. Photo and rendering Mastrocinque. 17 R. Gordon, Institutionalized Religious Options: Mithraism, in A Companion to Roman Religion, ed. J. Rüpke, Oxford 2007, , esp. 394, opportunely writes: In my view, it is best, where possible, to avoid the term Mithraism, since it falsely suggests that the cult was somehow a separate religion. This is one aspect of the older view of the oriental religions that supposedly exposed the failure of traditional civic cult... At least in later antiquity the cult was known as the mysteries of Mithras.