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 simplicity and smallness of the Mithraic temples are to be accounted for by structural and financial reasons; an underground temple was difficult to construct on a large scale, and the worshippers of Mithras were usually from the humbler classes. The average grotto held from fifty to a hundred persons. The size of the sanctuaries, however, was compensated for by their number; in Ostia alone there were five.

The typical bas relief, which is found in great abundance in the museums of Europe, invariably represents Mithras, under the form of a youth with conical cap and flying drapery, slaying the sacred bull, the scorpion attacking the genitals of the animal, the serpent drinking its blood, the dog springing towards the wound in its side, and frequently, in addition, the Sun-god, his messenger the raven, a fig-tree, a lion, a ewer, and torch-bearers. The relief is in some instances enclosed in a frame of figures and scenes in relief. The best example is the monument of Osterburken (Cumont, Textes et monuments figurés, No. 246). With this monument as a basis, Franz Cumont has arranged the small Mithraic reliefs into two groups, one illustrating the legend of the origin of the gods, and the other the legend of Mithras. In the first group are found Infinite Time, or Cronus; Tellus and Atlas supporting the globe, representing the union of Earth and Heaven; Oceanus; the Fates; Infinite Time giving into the hand of his successor Ormazd the thunderbolt, the symbol of authority; Ormazd struggling with a giant of evil—the Mithraic gigantomachy. The second group represents, first, the birth of Mithras; then the god nude, cutting fruit and leaves from a fig-tree in which is the bust of a deity, and before which one of the winds is blowing upon Mithras; the god discharging an arrow against a rock from which springs a fountain whose water a figure is kneeling to receive in his palms; the bull in a small boat, near which again occurs the figure of the animal under a roof about to be set on fire by two figures; the bull in flight, with Mithras in pursuit; Mithras bearing the bull on his shoulders; Helios kneeling before Mithras; Helios and Mithras clasping hands over an altar; Mithras with drawn bow on a running horse; Mithras and Helios banqueting; Mithras and Helios mounting the chariot of the latter and rising in full course over the ocean. Few of the Mithraic reliefs are of even mediocre art. Among the best is the relief from the Capitoline grotto, now in the Louvre.

Cumont’s interpretation of the main relief and its smaller companions involves the reconstruction of a Mithraic theology, a Mithraic legend, and a Mithraic symbolism. Paucity of evidence makes the first difficult. The head of the divine hierarchy of Mithras was Infinite Time—Cronus, Saturn; Heaven and Earth were his offspring, and begat Ocean, who formed with them a trinity corresponding to Jupiter, Juno, and Neptune. From Heaven and Earth sprang the remaining members of a circle analogous to the Olympic gods. Ahriman, also the son of Time, was the Persian Pluto. Owing to Semitic influence every Persian god had in Roman times come to possess a twofold significance—astrological and natural, Semitic and Iranian—the earlier and deeper Iranian significance being imparted by the clergy to the few intelligent elect, the more attractive and superficial Chaldaean symbolism being presented to the multitude. Mithras was the most important member of the circle. He was regarded as the mediator between suffering humanity and the unknowable and inaccessible god of all being, who reigned in the ether.

The Mithras legend has been lost, and can be reconstructed only from the scenes on the above described relief. Mithras was born of a rock, the marvel being seen only by certain shepherds, who brought gifts and adored him. Chilled by the wind, the new-born god went to a fig-tree, partook of its fruit, and clothed himself in its leaves. He then undertook to vanquish the beings already in the world, and rendered subject to him first the Sun, with whom he concluded a treaty of friendship. The most wonderful of his adventures, however, was that with the sacred bull which had been created by Ormazd. The hero seized it by the horns and was borne headlong in the flight of the animal, which he finally subdued and dragged into a cavern.

The bull escaped, but was overtaken, and by order of the Sun, who sent his messenger the raven, was reluctantly sacrificed by Mithras. From the dying animal sprang the life of the earth, although Ahriman sent his emissaries to prevent it. The soul of the bull rose to the celestial spheres and became the guardian of herds and flocks under the name of Silvanus. Mithras was through his deed the creator of life. Meanwhile Ahriman sent a terrible drought upon the land. Mithras defeated his purpose by discharging an arrow against a rock and miraculously drawing the water from it. Next Ahriman sent a deluge, from which one man escaped in a boat with his cattle. Finally a fire desolated the earth, and only the creatures of Ormazd escaped. Mithras, his work accomplished, banqueted with the Sun for the last time, and was taken by him in his chariot to the habitation of the immortals, whence he continued to protect the faithful.

The symbolism employed by Mithraism finds its best illustration in the large central relief, which represents Mithras in the act of slaying the bull as a sacrifice to bring about terrestrial life, and thus portrays the concluding scenes in the legend of the sacred animal. The scorpion, attacking the genitals of the bull, is sent by Ahriman from the lower world to defeat the purpose of the sacrifice; the dog, springing towards the wound in the bull’s side, was venerated by the Persians as the companion of Mithras; the serpent is the symbol of the earth being made fertile by drinking the blood of the sacrificial bull; the raven, towards which Mithras turns his face as if for direction, is the herald of the Sun-god, whose bust is near by, and who has ordered the sacrifice; various plants near the bull, and heads of wheat springing from his tail, symbolize the result of the sacrifice; the cypress is perhaps the tree of immortality. There was also an astrological symbolism, but it was superficial, and of secondary importance. The torch-bearers sometimes seen on the relief represent one being in three aspects—the morning, noon and evening sun, or the vernal, summer and autumn sun.

Owing to the almost absolute disappearance of documentary evidence, it is impossible to know otherwise than very imperfectly the inner life of Mithraism. Jerome (Epist. cvii.) and inscriptions preserve the knowledge that the mystic, sacratus, passed through seven degrees, which probably corresponded to the seven planetary spheres traversed by the soul in its progress to wisdom, perfect purity, and the abode of the blest; Corax, Raven, so named because the raven in Mithraic mythology was the servant of the Sun; Cryphius, Occult, a degree in the taking of which the mystic was perhaps hidden from others in the sanctuary by a veil, the removal of which was a solemn ceremonial; Miles, Soldier, signifying the holy warfare against evil in the service of the god; Leo, Lion, symbolic of the element of fire; Perses, Persian, clad in Asiatic costume, a reminiscence of the ancient origin of the religion; Heliodromus, Courier of the Sun, with whom Mithras was identified; Pater, Father, a degree bringing the mystic among those who had the general direction of the cult for the rest of their lives. One relief (Cumont, vol. i. p. 175, fig. 10) shows figures masked and costumed to represent Corax, Perses, Miles and Leo, indicating the practice on occasion of rites involving the use of sacred disguise, a custom probably reminiscent of the primitive time when men represented their deities under the form of animals, and believed themselves in closer communion with them when disguised to impersonate them. Of the seven degrees, those mystics not yet beyond the third, Miles, were not in full communion, and were called  (servants); while the fourth degree, Leo, admitted them into the class of the fully initiate, the  (participants). No women were in any way connected with the cult, though the male sex could be admitted even in childhood. The time requisite for the several degrees is unknown, and may have been determined by the Patres, who conferred them in a solemn ceremony called Sacramentum, in which the initial step was an oath never to divulge what should be revealed, and for which the mystic had been specially prepared by lustral purification, prolonged abstinence, and severe deprivations. Special ceremonies accompanied