RELIGIOUS ENCYCLOPEDIA
Mithra Moab
were the adornments of the mithrseum, while the illumination was probably so arranged as to impress the neophyte during the initiation. Along the sides, at least in some cases, were the benches at which the assistants knelt and prayed. In general, there is reason to suppose that as great differences existed between the Mithraic temples as between Christian churches, due to the resources, taste, and ambition of the communities which they served. The art of Mithraism is original neither in motif nor execution. The central figure of the tauroctonous Mithra goes back to a group by a sculptor of the school of Pergamon made in imitation of the sacrificing Victory of the temple of Athena Nike, while the dying Alexander furnished the type of the Mithra of this group. In general, the figures used in the West were derived from the current types of Greco- Roman art; Kronos, however, in the main kept his Asiatic form, the ugly leontocephalous figure entwined with the serpent, though at least one example exists where the head and face are rendered human with a cold calm countenance, while the lion's head is placed as a sort of medallion on the breast. In most cases the objects have little artistic value; by far the greater number of Mithraic objects known are either votive offerings — crude and formless — or such as were made to serve in the humble homes of the devotees in the same way as crucifixes now serve to fix at home the attention of devout Roman Catholics. But the Phrygian cap and robes bear witness still to the eastern origin and Asiatic content of the teaching. Cumont claims that Mithraic art influenced strongly Christian art, that Mithra shooting at the rock became Moses smiting the rock; the sun raising Mithra from the ocean became the ascension of Elijah in the chariot of fire; the tauroctonous Mithra became Samson rending the lion; while the figures of heaven, earth, ocean, sun, moon, planets, the zodiacal signs, the winds, the seasons, and the like, found on Christian sarcophagi and in mosaics and miniatures are claimed by Cumont as adaptations of Mithraic models.
The decay of Mithraism was begun by the attack of the barbarians on the Roman empire, and naturally fell first where Mithraism was strongest, on the outposts. Diocletian favored the religion because it opposed Christianity. Under Constantine,
^ imperial favor was withdrawn, and
8. The Christianity demanded the repression Decay. of the cult. A Roman panegyric of the year 362 says that under Constantius no one dared to look at the rising or setting sun, and that farmers and sailors were afraid to observe the stars, and this very vividly suggests not only active persecution of the Mithraic religion, but also implies that those objects were regarded with worship in the way which the cultic objects suggests. Julian's short reign was a time of favor to this cult, for that prince regarded himself as under the favor of Mithra and introduced the practise of the worship at Constantinople. When George, patriarch of Alexandria, was slain by a mob roused to fury by his attempt to build a church on the site of a ruined mithrseum, the emperor addressed a comparatively mild remonstrance to the city. After Julian's death, the attack of
Christianity was definite and furious. But the contest was no local nor easy matter. Mithraism had its temples from India to Scotland, its devotees in families of senatorial rank, among the merchants, in the ranks of laborers and slaves, and especially in the military camps, and these devotees were inspired with sincerity in worship, and were governed to no small degree by a real nobility of teaching, and uplifted by the hope of immortality which was a fundamental tenet of the cult. At times the persecution was bloody, and the remains prove that the priests were sometimes slain and their corpses were buried in the mithrseums in order to desecrate the site. A feeble period of revival took place under Eugenius, but Theodosius ended the prospects of the cult. Geo. W. Gilmore.
Bibliography: The one book on the subject, gathering up what little is known both from patristic and classical authors and from art objects and excavations, is F. Cumont, Textea et monuments figure's relatifs aux mystires de Mithra, Brussels, 2 vols., 1896-99. The conclusions and part of the discussion are available for readers of English in the Open Court, xvi (1902), passim, cf. xvii (1903), and in F. Cumont, The Mysteries of Mithra, Chicago, 1903. Consult further: E. Renan, Marc-Aurble, pp. 579-580, Paris, 1882, Eng. transl., p. 332, London, n.d.; W. H. Rosoher, Lexikon der griechischen und romischen Mythologie, ii. 3028 sqq., Leipsic, 1896; S. Dill, Roman Society in the Last Century of the Western Empire, London, 1898; idem, Roman Society from Nero to Marcus Aurelius, ib. 1904; M. Bossuet, in Archiv fur Religionswissenschaft, iv (1901), 160 sqq.; J. von Grill, Die persische Mysterienreligion im rCmischen Reiche und das Christentum, Tubingen, 1903; J. G. Frazer, Adonis, Attis, Osiris, pp. 195 sqq., London, 1906; G. R. S. Mead, The Mysteries of Mithra, London, 1907; F. Passauer, Die Saalburg und der Mithraskult, Frankfort, 1907. Magazine literature of some importance is indicated in Richardson, Encyclopwdia, p. 738.
MITER. See Vestments and Insignia, Ecclesiastical.
MIXED MARRIAGES. See Marriage. MOAB.
Geography and Topography (§1). Cities (§ 2).