The Mithras of the Roman Empire was not the same as tiie Mithras of the Pi^rsian kingdom. In the progress of his worship from I'ersia westward his cult experienced numerous additions and modi- lications. It is ditlicult to mark the moment when it became a mystery-religion, but the cull was already well advanced, theologically and sacranientarly, in the 2nd cent. B.C. During its .sojourn in Babylonia it fell under the influence of the Chalda?an astrology and absorbed much of it. Consequently, the instructions given the candidate, probably in the later stages of his initiation, assumed a partially scientific character. When the cult reached the Greek-.speaking peoples, it suH'ered fresh modifications, but these did not vitally afl'ect it. While pliant under the Chaldtean, it was unyielding under the Greek infiuenco. This conservatism distinguishes it from other cults which were less sturdy in their capacity for resist- ance. The Romans, among whom it was to assume its greatest importance, first came into contact with it in their invasion of Asia Minor, especially when Pompey waged his war with Rlithradates (66 B.C.), although a company of Mithraic wor- shippers h.ad already appeared in Rome. The Roman soldiers, chiefly the officers, were at once drawn to this martial god, and, giving him their allegiance, became his most effective missionaries in the West. They carried his cult, as they moved from camp to camp, west of the Black Sea, up the Danube, to Central Europe, and then southward. However, only from the time of the Flavian emperors (A.D. 70-96) can it be said to have gained a foothold in the Roman Empire. In the mean- while it failed to entrench itself on the shores of Asia Minor and in Greece. This failure had a serious effect on its destiny, for, when it came into conflict with the Christian faith, which hiid suc- ceeded in capturing the culture of Greece, it found itself labouring under a great disadvantage. The religion which can interest the intellect to the greatest degree, as well as arouse the emotions, gains the day (A. Harnack, Die Mission unci Ausbreitung des Christenttims, Leipzig, 1902, p. 271 ; but see Grill, Die persische Mystericnreligion, p. 55 tt'., for additional reasons). From the end of the 2nd cent, its foothold in Rome was assured. There it allied itself with the Attis cult and flourished under the protection of the privileges granted this cult bj' the State. The reign of Coramodus (180-192) marks an epoch in the pro- gress of Mithras. The emperor ottered himself for initiation into the mysteries, and raised the god to the position of patron deity of the imperial power ; and in the reign of Severus, his successor, we find the name of a chaplain of the imperial court in the service of Mithras. The inttueiice of the cult steadily grew in the West during the century, though it secured but slight control in Egypt and Spain. In A.D. 307 Diocletian and his associates dedicated a sanctuary to Mithras at Carnuntum on the Danube, and in that dedication recognized him as the 'protector of the Empire.' Fifty years later Julian became sole emperor of Rome (361-363) ; and, although educated a Chris- tian, immediately announced himself to be a follower of Mithras. The cult was introduced into Constantinople ; but its ascendancy lasted only a brief time. It quickly lost it, and, on the ascent of Theodosius to undisputed power (a.d. 394), it led a precarious existence until it vanished in its last place of refuge in Cappadocia aud its neighbourhood.
The cult always conducted its worship in a cave, or, if a natural cave were not available, in a subterranean chamber. The underground temjile
60
MYSTERY, MYSTEKIKS
MYSTEKY, MYSTERIES
was rectangular in form, and provided with rows of seats for the acconiniodation of the worshippers. It bore the name of Mitlinenni, and could not have held more than lOU persons. Consequent!}', each eongre^'ation was small, but the limited number of 'brethren' was an advantage, for it brought the individual members into the closest acquaint- ance and sympathy with each other. Eacli con- gregation was well organized. It had its snininus pontifex, or high prie.st, who had charge of the initiates, and, according to TertuUian, could marry but once. He superintended either in person or by delegated authority the numerous sacrihces, and kept the fire on the altar always burning. He directed the worship of the planets and the sun, to each of which a special day was devoted. Parallel with the duties of the priesthood there was also a system of duties assigned to elected officers of the corporation, which had the legalized right to hold property. A college of decurii governed it ; besides these there were curators, who had charge of the financial ati'airs of the cult ; advocates (defensores), who defended its interests in courts of law ; patrons, whose private means helped to defray exceptional expenses. Thus its official ordering was somewhat similar to that of the cult of Isis {EBE vii. 436). Unlike the cult of Demeter, its polity seems to have been congrega- tional, each community of worshippers being in- dependent of every other.
The candidates for initiation passed through seven stages or grades, each possessing its own mask and robe, which the candidate wore on the com- pletion of its rites. These seven stages answered to the spheres of the seven planets, ■which the soul of the devotee was supposed to traverse after it was liberated from the body. It was thus fitted to enter and leave in safety each sphere, for it was no longer a stranger to it, and knew how to answer the challenge of the guardian of it. At each grade the candidate received a special name, appropriate to the character of the grade — raven, occult or veiled, soldier, lion, Persian, sun's messenger, and father. This is now the accepted list, though the names are variously recorded by different early writers (Porphyry, de Abstinentia, iv. 16; Jerome, Ep. 107). But the bearer of the last of them, ' father,' held a pre-eminent place in the mysteries ; in fact, all the priests of the cult were called ' fathers,' as in the Attis cult. The high priest himself received the name of ' father of fathers.' The holders of the first three grades were regarded as servants. But when they had passed through the grade of 'lion,' which is the most frequently mentioned in inscriptions, they entered the rank of companions or 'participants.' During the initiation a system of tests was brought to bear on the candidate in order to prove his capacity for endurance. Vows of .strict silence concerning the things revealed to him were re- quired. Baptisms for cleansing appear in the various rites ; and there are indications of the practice of a sacrament of Confirmation. We learn from TertuUian that the brow of the ' soldier' was marked with a sign : ' Mithras set his mark on the forehead of his soldiers' [de Prcescr. 40).. A communion which Cumont describes (Texfes et Monuments, Brussels, 1896-99, i. 320, tr. T. J. McCormack, Chicago, 1903, p. 158) figured among the rites. It belonged to an advanced stage of the initiation, and its elements were bread and water, though some (Cumont and Grill) believe that the water was mixed with wine, of which there is no convincing proof. Doubtless the com- munion was an imitation of the triumphant banquet, which Mithras, just before his glorious ascension, enjoyed with the sun-god. It was prob- ably regarded by the communicant as magically