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Politicon · #8 (**permalink**) 08-31-2006, 12:08 AM

10. He was considered the "Way, the Truth and the Light," and the "Logos," "Redeemer," "Savior" and "Messiah." Acharya now adds in her latest work the titles creator of the world, God of gods, the mediator, mighty ruler, king of gods, lord of heaven and earth, Sun of Righteousness.

We have several titles here, and yea, though I searched through the works of Mithraic scholars, I found none of these applied to Mithra, other than the role of mediator (not, though, in the sense of a mediator between God and man because of sin, but as a mediator between Zoroaster's good and evil gods; we have seen the "sun" identification, but never that title) -- not even the new ones were ever listed by the Mithraic scholars. There is a reference to a "Logos" that was taught to the Mithraic initiates [MS.206](in the Roman evidence, which is again, significantly after the establishment of Christianity), but let it be remembered that "logos" means "word" and goes back earlier in Judaism to Philo -- Christians borrowed the idea from Philo, perhaps, or from the general background of the word, but not from Mithraism.

11. His sacred day was Sunday, the "Lord's Day," hundreds of years before the appearance of Christ.
12. Mithra had his principal festival of what was later to become Easter.

We'll consider these two together. The Iranian Mithra had a few special celebrations: a festival on October 8; another on September 12-16, and a "cattle-pairing" festival on October 12-16 [MS.59]. But as for an Easter festival, I have seen only that there was a festival at the spring equinox -- and it was one of just four, one for each season.

In terms of Sunday being a sacred day, this is correct [Cum.MM, 190-1], but it only appears in Roman Mithraism, and Acharya here is apparently assuming, like Cumont, that what held true for Roman Mithraism also held true for the Iranian version -- but there is no evidence for this. If any borrowing occurred (it probably didn't), it was the other way around.

13. His religion had a eucharist or "Lord's Supper," at which Mithra said, "He who shall not eat of my body nor drink of my blood so that he may be one with me and I with him, shall not be saved."

This saying is appealed to also by Freke and Gandy [Frek.JM, 49], and it took me some digging to discover it's actual origin. Godwin says that the reference is from a "Persian Mithraic text," but does not give the dating of this text, nor say where it was found, nor offer any documentation; that I found finally in Vermaseren [Verm.MSG, 103] -- the source of this saying is a medieval text; and the speaker is not Mithras, but Zarathustra! Although Vermaseren suggested that this might be the formula that Justin referred to (but did not describe at all) as being part of the Mithraic "Eucharist," there is no evidence for the saying prior to this medieval text. (Freke and Gandy, and now Acharya, try to give the rite some ancestry by claiming that it derives from an Iranian Mithraic ceremony using a psychadelic plant called Haoma, but they are clearly grasping at straws and adding speculations of meaning in order to make this rite seem similar to the Eucharist.) This piece of "evidence" is far, far too late to be useful -- except as possible proof that Mithraism borrowed from Christianity! (Christianity of course was in Persia far earlier than this medieval text; see Martin Palmer's Jesus Sutras for details.)

The closest thing that Mithraism had to a "Last Supper" was the taking of staples (bread, water, wine and meat) by the Mithraic initiates, which was perhaps a celebration of the meal that Mithra had with the sun deity after slaying the bull. However, the meal of the initiates is usually seen as no more than a general fellowship meal of the sort that was practiced by groups all over the Roman world -- from religious groups to funereal societies. [MS.348]

14. "His annual sacrifice is the passover of the Magi, a symbolical atonement or pledge of moral and physical regeneration."

This is rather a confused statement, for it compounds an apparent falsity (I have found no indication that Mithra's "sacrifice" was annual, rather than a once-in-the-past event); it uses terms from Judeo-Christian belief ("passover", "atonement") to describe a rite from Mithraism, without showing any similarities at all. I see this as little more than a case of illicitly applying terminology, and until more detail is provided, it can be regarded as little else.

15. Shmuel Golding is quoted as saying that 1 Cor. 10:4 is "identical words to those found in the Mithraic scriptures, except that the name Mithra is used instead of Christ." In her latest work Acharya attributes this comment also to Weigall.

In response to this, I need to say that if Golding has or Weigall had some Mithraic scriptures in their possession, they need to turn them over to Mithraic scholarly community at once, because they will want to know about them. Ulansey [Ulan.OMM, 3] tells us that "the teachings of the (Mithraic) cult were, as far as we know, never written down" and we "have been left with practically no literary evidence relating to the cult which would help (us) reconstruct its esoteric doctrines." So where is Golding/Weigall getting this from?