Farrokh article in New Book by Palgrave-Macmillan: “The Palgrave Encyclopedia of Imperialism and Anti-Imperialism”

Palgrave-Macmillan Publications in London and New York, which is a major international academic venue for scholarly works, has just published a seminal book entitled:

The Palgrave Encyclopedia of Imperialism and Anti-Imperialism, London & New York: Palgrave-Macmillan, 2015

The book has been edited by Edited by Dr. Immanuel Ness, Dr. Zak Cope with the Senior Editorial Advising having been provided by Dr. Saër Maty Bâ.

palgrave-Macmillan

Front cover of the 2015 text “The Palgrave Encyclopedia of Imperialism and Anti-Imperialism, London & New York: Palgrave-Macmillan, 2015“. As noted in the Palgrave-Macmillan webpage: The Palgrave Encyclopedia of Imperialism and Anti-Imperialism is a brand new, two-volume publication which presents theoretical explanations and historical accounts of imperialism and anti-imperialism from the 16th Century to the present day. […] this work contains over 170 entries written by an international team of experts and scholars in the field of imperialism and anti-imperialism. This exciting title is the most comprehensive scholarly work of its kind to provide in-depth studies on imperialism’s roots, goals, tactics, influence, and outcomes. It also covers anti-imperialism, including the rich and ongoing tradition of its theories and practices.”

The textbook has also published an article by Kaveh Farrokh:

Farrokh, K. (2015). Pan-Arabism and Iran. In “The Palgrave Encyclopedia of Imperialism and Anti-Imperialism” (Immanuel Ness & Zak Cope, Eds., Saër Maty Bâ, Editorial Advisor), Palgrave-Macmillan, pp.915-923.

sir_charles_belgrave_khalifa

Shaikh Salman Bin Hamad Al-Khalifa (at left) and Sir Charles Belgrave (right) (Picture Source: Flicker) who was England’s Government Adviser to Bahrain. It was Belgrave who first pioneered the concept of changing the name of the Persian Gulf. The motives for such revisionist schemes are not clear, but it is possible that Belgrave was calculating that such actions would create frictions between the Iranians and the Arabs.

IbnKhaldun

A statue of Arabo-Islamic historian, Ibn Khaldun (1332-1406) in Tunisia. Ibn Khaldun emphasized the crucial role of the Iranians in promoting learning, sciences, arts, architecture, and medicine in Islamic civilization.  It was pan-Arabists such as Sami Shawkat who insisted that history books such as those by Ibn Khaldun be destroyed or re-written to remove all references of Iranian contributions to Islamic civilization. The former Baathist regime in Iraq promoted such policies and even worked alongside numerous lobbies to promote historical revisionism at the international level.

A direct quote from Ibn Khaldun’s work, The Muqaddimah, states the following:

“…It is a remarkable fact that, with few exceptions, most Muslim scholars…in the intellectual sciences have been non-Arabs…thus the founders of grammar were Sibawaih and after him, al-Farisi and Az-Zajjaj. All of them were of Persian descent…they invented rules of (Arabic) grammar…great jurists were Persians… only the Persians engaged in the task of preserving knowledge and writing systematic scholarly works. Thus the truth of the statement of the prophet becomes apparent, ‘If learning were suspended in the highest parts of heaven the Persians would attain it”…The intellectual sciences were also the preserve of the Persians, left alone by the Arabs, who did not cultivate them…as was the case with all crafts…This situation continued in the cities as long as the Persians and Persian countries, Iraq, Khorasan and Transoxiana (modern Central Asia), retained their sedentary culture.” [The Muqaddimah Translated by F. Rosenthal (III, pp. 311-15, 271-4 [Arabic]; R.N. Frye (p.91)].

Mithra: The “Pagan” Christ?

The article below by S. Acharya and D.M. Murdock was originally published in the Truth be Known Website.

Kindly note that several pictures and all captions for pictures featured below are different from the original article posted in the Truth be Known website.

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Both Mithras and Christ were described variously as ‘the Way,’ ‘the Truth,’ ‘the Light,’ ‘the Life,’ ‘the Word,’ ‘the Son of God,’ ‘the Good Shepherd.’ The Christian litany to Jesus could easily be an allegorical litany to the sun-god. Mithras is often represented as carrying a lamb on his shoulders, just as Jesus is. Midnight services were found in both religions. The virgin mother…was easily merged with the virgin mother Mary. Petra, the sacred rock of Mithraism, became Peter, the foundation of the Christian Church.” Gerald Berry, Religions of the World

Mithra temple-CarrawburghRemains of the Temple of Mithra at Carrawburgh, England (Source: Britain Express). The culture 0f Mithras continues to endure among the Iranians (within Iran and the Kurds of the Near East beyond modern-day Iran. The Kurds speak West Iranian languages (i.e. Kurmnaji, Gowrani, etc.) that are akin to Persian and Luri.

Mithra or Mitra is…worshipped as Itu (Mitra-Mitu-Itu) in every house of the Hindus in India. Itu (derivative of Mitu or Mitra) is considered as the Vegetation-deity. This Mithra or Mitra (Sun-God) is believed to be a Mediator between God and man, between the Sky and the Earth. It is said that Mithra or [the] Sun took birth in the Cave on December 25th. It is also the belief of the Christian world that Mithra or the Sun-God was born of [a] Virgin. He travelled far and wide. He has twelve satellites, which are taken as the Sun’s disciples…. [The Sun’s] great festivals are observed in the Winter Solstice and the Vernal Equinox—Christmas and Easter. His symbol is the Lamb….” Swami Prajnanananda, Christ the Saviour and Christ Myth

Because of its evident relationship to Christianity, special attention needs to be paid to the Persian/Roman religion of Mithraism. The worship of the Indo-Persian god Mithra dates back centuries to millennia preceding the common era. The god is found as “Mitra” in the Indian Vedic religion, which is over 3,500 years old, by conservative estimates. When the Iranians separated from their Indian brethren, Mitra became known as “Mithra” or “Mihr,” as he is also called in Persian.

Ostia_Antica_TauroctonyRoman version of the statue of Mithras “Bringer of Light” in a Mithraic temple in Ostia, Italy (Consult, Hinnels, 1988, pp.83). Note the opening on the ceiling just above Mithras, allowing the sun rays to “illuminate” the god. Mithras in Iranian mythology is the bringer of light and justice as well as a manifestation of the eternal sun (Picture source: Public Domain).

By around 1500 BCE, Mitra worship had made it to the Near East, in the Indian kingdom of the Mitanni, who at that time occupied Assyria. Mitra worship, however, was known also by that time as far west as the Hittite kingdom, only a few hundred miles east of the Mediterranean, as is evidenced by the Hittite-Mitanni tablets found at Bogaz-Köy in what is now Turkey. The gods of the Mitanni included Mitra, Varuna and Indra, all found in the Vedic texts.

Mithra as Sun God

The Indian Mitra was essentially a solar deity, representing the “friendly” aspect of the sun. So too was the Persian derivative Mithra, who was a “benevolent god” and the bestower of health, wealth and food. Mithra also seems to have been looked upon as a sort of Prometheus, for the gift of fire. (Schironi, 104) His worship purified and freed the devotee from sin and disease. Eventually, Mithra became more militant, and he is best known as a warrior.

Like so many gods, Mithra was the light and power behind the sun. In Babylon, Mithra was identified with Shamash, the sun god, and he is also Bel, the Mesopotamian and Canaanite/ Phoenician solar deity, who is likewise Marduk, the Babylonian god who represented both the planet Jupiter and the sun. According to Pseudo-Clement of Rome’s debate with Appion (Homily VI, ch. X), Mithra is also Apollo.

1-Taq-BostanInvestiture of Ardashir II (r. 379-383) (center) by the supreme God Ahuramazda (right) with Mithra (left) standing upon a lotus (Ghirshman, 1962 & Herrmann, 1977). Trampled beneath the feet of Ahura-Mazda and Ardashir II is an unidentified defeated enemy (possibly Roman Emperor Julian). Of interest are the emanating “Sun Rays”  from the head of Mithras.  Note the object being held by Mithras, which appears to be a barsum, or perhaps some sort of diadem or even a ceremonial broadsword, as Mithras appears to be engaged in some sort of “knighting” of Ardashir II as he receives the `Farr`(Divine Glory) diadem from Ahura-Mazda (Picture source: Shahyar Mahabadi, 2004).

In time, the Persian Mithraism became infused with the more detailed astrotheology of the Babylonians and Chaldeans, and was notable for its astrology and magic; indeed, its priests or magi lent their very name to the word “magic.” Included in this astrotheological development was the re-emphasis on Mithra’s early Indian role as a sun god. As Francis Legge says in Forerunners and Rivals in Christianity:

The Vedic Mitra was originally the material sun itself, and the many hundreds of votive inscriptions left by the worshippers of Mithras to “the unconquered Sun Mithras,” to the unconquered solar divinity (numen) Mithras, to the unconquered Sun-God (deus) Mithra, and allusions in them to priests (sacerdotes), worshippers (cultores), and temples (templum) of the same deity leave no doubt open that he was in Roman times a sun-god. (Legge, II, 240)

Mithras Cave near Aubeterre-Julianna LeesThe Mithras Cave near Aubeterre, France (Source: Julianna Lees).

By the Roman legionnaires, Mithra—or Mithras, as he began to be known in the Greco-Roman world—was called “the divine Sun, the Unconquered Sun.” He was said to be “Mighty in strength, mighty ruler, greatest king of gods! O Sun, lord of heaven and earth, God of Gods!” Mithra was also deemed “the mediator” between heaven and earth, a role often ascribed to the god of the sun.

Baku Fire Temple-UNESCO[Click to Enlarge] The main fire altar at the Atash-kade (Zoroastrian Fire-Temple) of Baku in the Republic of Azerbaijan (known as Arran and the Khanates until 1918) (Picture Source: Panoramio). This site is now registered with UNESCO as a world heritage site. 

An inscription by a “T. Flavius Hyginus” dating to around 80 to 100 AD/CE in Rome dedicates an altar to “Sol Invictus Mithras”—”The Unconquered Sun Mithra”—revealing the hybridization reflected in other artifacts and myths. Regarding this title, Dr. Richard L. Gordon, honorary professor of Religionsgeschichte der Antike at the University of Erfurt, Thuringen, remarks:

It is true that one…cult title…of Mithras was, or came to be, Deus Sol Invictus Mithras (but he could also be called… Deus Invictus Sol Mithras, Sol Invictus Mithras…Strabo, 15.3.13 (p. 732C), basing his information on a lost work, either by Posidonius (ca 135-51 BC) or by Apollodorus of Artemita (first decades of 1 cent. BC), states baldly that the Western Parthianscall the sun Mithra.”  According to Gordon: The Roman cult seems to have taken this existing association and developed it in their own special way. Mithra is who the monuments proclaim him—the Unconquered Sun. (Gordon, “FAQ.” (Emph. added.))

Santa_Maria_Capua_Vetere_Mithraeum_Tauroctony[Click to Enlarge] Depiction of Mithras with Persian dress of the (Parthian and Early-Mid Sassanian era type) slaying the sacred bull at the Santa Maria Capua Vetere. Note the dog and serpent.

As concerns Mithra’s identity, Mithraic scholar Dr. Roger Beck says:

Mithras…is the prime traveler, the principal actor…on the celestial stage which the tauroctony [bull-slaying] defines…. He is who the monuments proclaim him—the Unconquered Sun“. (Beck (2004), 274)

In an early image, Mithra is depicted as a sun disc in a chariot drawn by white horses, another solar motif that made it into the Jesus myth, in which Christ is to return on a white horse. (Rev 6:2; 19:11)

Mithra in the Roman Empire

Subsequent to the military campaign of Alexander the Great in the fourth century BCE, Mithra became the “favorite deity” of Asia Minor. Christian writers Dr. Samuel Jackson and George W. Gilmore, editors of The New Schaff-Herzog Encyclopedia of Religious Knowledge (VII, 420), remark:

It was probably at this period, 250-100 b.c., that the Mithraic system of ritual and doctrine took the form which it afterward retained. Here it came into contact with the mysteries, of which there were many varieties, among which the most notable were those of Cybele.

According to the Roman historian Plutarch (c. 46-120 AD/CE), Mithraism began to be absorbed by the Romans during Pompey’s military campaign against Cilician pirates around 70 BCE. The religion eventually migrated from Asia Minor through the soldiers, many of whom had been citizens of the region, into Rome and the far reaches of the Empire. Syrian merchants brought Mithraism to the major cities, such as Alexandria, Rome and Carthage, while captives carried it to the countryside. By the third century AD/CE Mithraism and its mysteries permeated the Roman Empire and extended from India to Scotland, with abundant monuments in numerous countries amounting to over 420 Mithraic sites so far discovered”.

By the third century AD/CE Mithraism and its mysteries permeated the Roman Empire and extended from India to Scotland“.

Nik Spatari-Mithras[Click to Enlarge] Professor Nik Spatari’s drawing of the site of Eski Kale in Turkey (dated to circa 300 BCE) showing  Mithras at left in Iranian attire shaking hands with the Hellenic God Zeus at right. This may be one of the first artistic depictions of the  handshake symbolizing the “Payman” (pact).

From a number of discoveries, including pottery, inscriptions and temples, we know that Roman Mithraism gained a significant boost and much of its shape between 80 and 120 AD/CE, when the first artifacts of this particular cultus begin to be found at Rome. It reached a peak during the second and third centuries, before largely expiring at the end of the fourth/beginning of fifth centuries. Among its members during this period were emperors, politicians and businessmen. Indeed, before its usurpation by Christianity Mithraism enjoyed the patronage of some of the most important individuals in the Roman Empire. In the fifth century, the emperor Julian, having rejected his birth-religion of Christianity, adopted Mithraism and introduced the practice of the worship at Constantinople.” (Schaff-Herzog, VII, 423).

Julian's failed invasion of Persia in 363 ADEmperor Julian is killed during his failed invasion of Sassanian Persia in June 26, 363 CE. Above is a recreation of  Sassanian Persia’s elite cavalry, the Savaran, and combat elephants as they would have appeared during Julian’s failed invasion.  Note the rider in Mithraic attire bearing an unknown Sassanian 3-pronged symbol  ( Picture source: Farrokh, Plate D, -اسواران ساسانی- Elite Sassanian cavalry, 2005).

Modern scholarship has gone back and forth as to how much of the original Indo-Persian Mitra-Mithra cultus affected Roman Mithraism, which demonstrates a distinct development but which nonetheless follows a pattern of this earlier solar mythos and ritual. The theory of “continuity” from the Iranian to Roman Mithraism developed famously by scholar Dr. Franz Cumont in the 20th century has been largely rejected by many scholars. Yet, Plutarch himself (Life of Pompey, 24) related that followers of Mithras “continue to the present time” the “secret rites” of the Cilician pirates, “having been first instituted by them.” So too does the ancient writer Porphyry (234-c. 305 AD/CE) state that the Roman Mithraists themselves believed their religion had been founded by the Persian savior Zoroaster.

In discussing what may have been recounted by ancient writers asserted to have written many volumes about Mithraism, such as Eubulus of Palestine and “a certain Pallas,” Gordon (Journal Mithraic Studies, v. 2, 150) remarks:

Certainly Zoroaster would have figured largely; and so would the Persians and the magi.”

It seems that the ancients themselves did not divorce the eastern roots of Mithraism, as exemplified also by the remarks of Dio Cassius, who related that in 66 AD/CE the king of Armenia, Tiridates, visited Rome. Cassius states that the dignitary worshiped Mithra; yet, he does not indicate any distinction between the Armenian’s religion and Roman Mithraism.

 Tiridates I ArmeniaA statue of Armenian king, Tiridates I at versailles, France (Source: Public Domain).

It is apparent from their testimony that ancient sources perceived Mithraism as having a Persian origin; hence, it would seem that any true picture of the development of Roman Mithraism must include the latter’s relationship to the earlier Persian cultus, as well as its Asia Minor and Armenian offshoots. Current scholarship is summarized thus by Dr. Beck (2004; 28):

Since the 1970s, scholars of western Mithraism have generally agreed that Cumont’s master narrative of east-west transfer is unsustainable; but…recent trends in the scholarship on Iranian religion, by modifying the picture of that religion prior to the birth of the western mysteries, now render a revised Cumontian scenario of east-west transfer and continuities once again viable.”

In his massive anthology, Armenian and Iranian Studies, Dr. James R. Russell, professor of Armenian Studies at Harvard University, essentially proves that Roman Mithraism had its origins in not only Persian or Iranian Mithraism and Zoroastrianism but also in Armenian religion, dating back centuries before the common era.

Commagene-Mithras AttireAn interesting relief at the ruins of Arsameia, the capital of the kingdom of Commagene in 1st century BC. King Mithradates I Kallinikos of Commagene (100–70 BC) dressed as the Zoroastrian Magi (left) shakes hands with the Greek god Hercules (Source: Rocksnbirds).  Note that Hercules in Commagene also represented the Persian god Artagnes. Commagene like the Pontus was a small post-Achaemenid  Iranian kingdom in Anatolia situated squeezed between Parthia to its east and the expanding Roman Empire to its west. Various versions of Mithradates’ crown continue to appear among various mystical sects of Western Iran, notably Kurdistan.

The Many Faces of Mithra

Mainstream scholarship speaks of at least three Mithras: Mitra, the Vedic god; Mithra, the Persian deity; and Mithras, the Greco-Roman mysteries icon. However, the Persian Mithra apparently developed differently in various places, such as in Armenia, where there appeared to be emphasis on characteristics not overtly present in Roman Mithraism but found as motifs within Christianity, including the Virgin Mother Goddess. This Armenian Mithraism is evidently a continuity of the Mithraism of Asia Minor and the Near East. This development of gods taking on different forms, shapes, colors, ethnicities and other attributes according to location, era and so on is not only quite common but also the norm. Thus, we have hundreds of gods and goddesses who are in many ways interchangeable but who have adopted various differences based on geographical and environmental factors.

Garni Temple-Armenia[Click to Enlarge] The Temple of Garni in Armenia. An example of Classical Armenian architecture of Hellenic inspiration, this Temple was first ordered to be built in dedication to Mithras by Tiridates I in approximately 66 CE. The god Mithras in time became merged with the Sol Invictus (Unconquered Sun) of the Roman Empire (Picture Source: Skyscraper City).

Mithra and Christ

Over the centuries—in fact, from the earliest Christian times—Mithraism has been compared to Christianity, revealing numerous similarities between the two faiths’ doctrines and traditions, including as concerns stories of their respective godmen. In developing this analysis, it should be kept in mind that elements from Roman, Armenian and Persian Mithraism are utilized, not as a whole ideology but as separate items that may have affected the creation of Christianity, whether directly through the mechanism of Mithraism or through another Pagan source within the Roman Empire and beyond. The evidence points to these motifs and elements being adopted into Christianity not as a whole from one source but singularly from many sources, including Mithraism.

The evidence points to these motifs and elements being adopted into Christianity…”

Thus, the following list represents not a solidified mythos or narrative of one particular Mithra or form of the god as developed in one particular culture and era but, rather, a combination of them all for ease of reference as to any possible influences upon Christianity under the name of Mitra/Mithra/Mithras.

Historical JesusA reconstruction of Jesus by contemporary anthropologists (see BBC report: “Why do we Think Christ was White?” March, 27, 2001). The reconstruction above is very different from the icons we are used to seeing in the churches and Christian arts of Northwestern Europe. How many images has the reader seen in North American or Western European churches that show the historical Aramaic Christ?

Mithra has the following in common with the Jesus character:

  • Mithra was born on December 25th of the virgin Anahita.
  • The babe was wrapped in swaddling clothes, placed in a manger and attended by shepherds.
  • He was considered a great traveling teacher and master.
  • He had 12 companions or “disciples.”
  • He performed miracles.
  • As the “great bull of the Sun,” Mithra sacrificed himself for world peace.
  • He ascended to heaven.
  • Mithra was viewed as the Good Shepherd, the “Way, the Truth and the Light,” the Redeemer, the Savior, the Messiah.
  • Mithra is omniscient, as he “hears all, sees all, knows all: none can deceive him.”
  • He was identified with both the Lion and the Lamb.
  • His sacred day was Sunday, “the Lord’s Day,” hundreds of years before the appearance of Christ.
  • His religion had a eucharist or “Lord’s Supper.”
  • Mithra “sets his marks on the foreheads of his soldiers.”
  • Mithraism emphasized baptism.

December 25th Birthday

The similarities between Mithraism and Christianity have included their chapels, the term “father” for priest, celibacy and, it is notoriously claimed, the December 25th birthdate. Over the centuries, apologists contending that Mithraism copied Christianity nevertheless have asserted that the December 25th birthdate was taken from Mithraism. As Sir Arthur Weigall says:

December 25th was really the date, not of the birth of Jesus, but of the sun-god Mithra. Horus, son of Isis, however, was in very early times identified with Ra, the Egyptian sun-god, and hence with Mithra…”

Mithra’s birthday on December 25th has been so widely claimed that the Catholic Encyclopedia (“Mithraism“) remarks:

The 25 December was observed as his birthday, the natalis invicti, the rebirth of the winter-sun, unconquered by the rigors of the season.”

Reconstruction of Mithra ceremonyAn interesting reconstruction of a Mithraic ceremony in at the Mithraic temple of Osterburken, Germany (Mithraeum.eu).

Yet this contention of Mithra’s birthday on December 25th or the winter solstice is disputed because there is no hard archaeological or literary evidence of the Roman Mithras specifically being named as having been born at that time. Says Dr. Alvar:

There is no evidence of any kind, not even a hint, from within the cult that this, or any other winter day, was important in the Mithraic calendar“. (Alvar, 410)

In analyzing the evidence, we must keep in mind all the destruction that has taken place over the past 2,000 years—including that of many Mithraic remains and texts—as well as the fact that several of these germane parallels constituted mysteries that may or may not have been recorded in the first place or the meanings of which have been obscured.

Mithraism-RomeClick to Enlarge] The stages of Roman Mithraism: Stage 1: Cerax (Raven); – Stage 2-Nymphos (Bride); Stage 3-Miles (Soldier); Stage 4-Leo (Lion); Stage 5-Perses (Persian); Stage 6- Heliodrommus (Sun-Runner); Stage 7-Pater (Father) (Picture sources: Hinnels, 1988). Note that term “Bride” often used to denote “Nymphos” for the second stage is simplistic at best. The Latin term should actually be in the feminine “Nymphe” and not the masculine “Nymphos” or a male bride which possibly may suggest something of a mystical male-female fusion. The reasons for this are not as yet clear, but it seems consistent with Roman or Western (as opposed to the original Iranian) Mithraism which is believed to have excluded women from its rituals and membership. Note that in the final grade (Stage VII-Father) there is a distinct Persian cap symbolizing the cap of Mithras (Picture sources: Cerax, Nymphos, Miles from Hinnels, 1985; Leo, Persian, and Heliodrommus, and Pater in Public Domain).

The claim about the Roman Mithras’s birth on “Christmas” is evidently based on the Calendar of Filocalus or Philocalian Calendar (c. 354 AD/CE), which mentions that December 25th represents the “Birthday of the Unconquered,” understood to refer to the sun and taken to indicate Mithras as Sol Invictus. Whether it represents Mithras’s birthday specifically or “merely” that of Emperor Aurelian’s Sol Invictus, with whom Mithras has been identified, the Calendar also lists the day—the winter solstice birth of the sun—as that of natus Christus in Betleem Iudeae: “Birth of Christ in Bethlehem Judea.”

Moreover, it would seem that there is more to this story, as Aurelian was the first to institute officially the winter solstice as the birthday of Sol Invictus (Dies Natalis Solis Invicti) in 274 AD/CE. (Halsberghe, 158) It is contended that Aurelian’s move was in response to Mithras’s popularity. (Restaud, 4) One would thus wonder why the emperor would be so motivated if Mithras had nothing whatsoever to do with the sun god’s traditional birthday—a disconnect that would be unusual for any solar deity.

Regardless of whether or not the artifacts of the Roman Mithras’s votaries reflect the attribution of the sun god’s birthday to him specifically, many in the empire did identify the mysteries icon and Sol Invictus as one, evidenced by the inscriptions of “Sol Invictus Mithras” and the many images of Mithras and the sun together, representing two sides of the same coin or each others’ alter ego. Hence, the placement of Mithras’s birth on this feast day of the sun is understandable and, despite the lack of concrete evidence at this date, quite plausibly was recognized in this manner in antiquity in the Roman Empire.

Mithrasgrotte_Halberg_Saarbruecken Mithraic temple discovered in Saarbrücken, Germany (Source: Public Domain).

Persian Winter Festivals

In addition, it is clear that the ancient peoples from whom Mithraism sprang, long before it was Romanized, were very much involved in winter festivals so common among many other cultures globally. In this regard, discussing the Iranian month of Asiyadaya, which corresponds to November/December, Mithraic scholar Dr. Mary Boyce remarks:

“…it is at this time of year that the Zoroastrian festival of Sada takes place, which is not only probably pre-Zoroastrian in origin, but may even go back to proto-Indo-European times. For Sada is a great open-air festival, of a kind celebrated widely among the Indo-European peoples, with the intention of strengthening the heavenly fire, the sun, in its winter decline and feebleness. Sun and fire being of profound significance in the Old Iranian religion, this is a festival which one would expect the Medes and Persians to have brought with them into their new lands… Sada is not, however, a feast in honour of the god of Fire, Atar, but is rather for the general strengthening of the creation of fire against the onslaught of winter“. (Boyce (1982), 24-25)

This ancient Persian winter festival therefore celebrates the strengthening of the “fire” or sun in the face its winter decline, just as virtually every winter-solstice festivity is intended to do. Yet, as Dr. Boyce says, this “Zoroastrian” winter celebration is likely pre-Zoroastrian and even proto-Indo-European, which means it dates back far into the hoary mists of time, possibly tens of thousands of years ago. And one would indeed expect the Medes and Persians to bring this festival with them into their new lands, including the Near East, where they would eventually encounter Romans, who could hardly have missed this common solar motif celebrated worldwide in numerous ways.

“The Mithraists believed that this night is the night of the birth of Mithra, Persian god of light and truth.”

MegreganShooshtarNiknam3Zoroastrians engage in the celebration of Mehregan or festival of Mithras in Shushtar, Iran (Picture source: Kouroush Niknam). For more see article by Massoume Price entitled “Mehregan”

The same may be said as concerns another Persian or Zoroastrian winter celebration called “Yalda,” which is the festival of the Longest Night of the Year, taking place on December 20th or the day before the solstice:

Yalda has a history as long as the Mithraism religion. The Mithraists believed that this night is the night of the birth of Mithra, Persian god of light and truth. At the morning of the longest night of the year the Mithra is born from a virgin mother….

In Zoroastrian tradition, the winter solstice with the longest night of the year was an auspicious day, and included customs intended to protect people from misfortune…. The Eve of the Yalda has great significance in the Iranian calendar. It is the eve of the birth of Mithra, the Sun God, who symbolized light, goodness and strength on earth. Shab-e Yalda is a time of joy.

Yalda is a Aramaic-Syriac word which means birth. it is notable that the worshipers of Mithra used the word “yalda” to refer speifically to the brith of the God Mithra.Shab-eyalda (Night of Yalda) is the longest night of the year and it is also a crucual turning poiunt, after whihc the nights grow shorter and the days longer. In antiquity, Yalda symbolized the truimph of the sun-god (Mithra) over the dominion of evil and darkness.

kurd-engaged-in-worship-of-mithrasKurdish man engaged in the worship of Mithras in a Pir’s (mystical leader/master) sanctuary which acts as a Mithraic temple (Courtesy Kasraian & Arshi, 1993, Plate 80). Note how he stands below an opening allowing for the “shining of the light”, almost exactly as seen with the statue in Ostia, Italy. These particular Kurds are said to pay homage to Mithras three times a day.

It is likely that this festival does indeed derive from remote antiquity, and it is evident that the ancient Persians were well aware of the winter solstice and its meaning as found in numerous other cultures: To wit, the annual “rebirth,” “renewal” or “resurrection” of the sun.

“‘Christmas’ is the birth not of the ‘son of God’ but of the sun.”

In the end the effect is the same: “Christmas” is the birth not of the “son of God” but of the sun. Indeed, there is much evidence—including many ancient monumental alignments—to demonstrate that this highly noticeable and cherished event of the winter solstice was celebrated beginning hundreds to thousands of years before the common era in numerous parts of the world. The observation was thus provably taken over by Christianity, not as biblical doctrine but as a later tradition in order to compete with the Pagan cults, a move we contend occurred with numerous other “Christian” motifs, including many that are in the New Testament.

Mehregan-North Shore News-NV-2003[Click to Enlarge] The Mehregan Persian Music festival as reported in the North Shore News of North Vancouver (British Columbia, Canada) on October 17, 2003.

Mithra the ‘Rock-Born’

Mithra’s genesis out of a rock, analogous to the birth in caves of a number of gods—including Jesus in the apocryphal, non-canonical texts— was followed by his adoration by shepherds, another motif that found its way into the later Christianity. Regarding the birth in caves likewise common to pre-Christian gods, and present in the early legends of Jesus, Weigall relates (50):

“...the cave shown at Bethlehem as the birthplace of Jesus was actually a rock shrine in which the god Tammuz or Adonis was worshipped, as the early Christian father Jerome tells us; and its adoption as the scene of the birth of our Lord was one of those frequent instances of the taking over by Christians of a pagan sacred site. The propriety of this appropriation was increased by the fact that the worship of a god in a cave was commonplace in paganism: Apollo, Cybele, Demeter, Herakles, Hermes, Mithra and Poseidon were all adored in caves; Hermes, the Greek Logos, being actually born of Maia in a cave, and Mithra being “rock-born.”

As the “rock-born,” Mithras was called “Theos ek Petras,” or the “God from the Rock.” As Weigall also relates:

"Tauroctony" - Mithras slaying a bull[Click to Enlarge] Another depiction of Mithras with Persian dress slaying the sacred bull at the Vatican Museum in Rome. Note the dog and serpent heading towards the gushing blood pouring down from the bull’s neck as the the scorpion heads towards the dying bull’s testicles.

Indeed, it may be that the reason of the Vatican hill at Rome being regarded as sacred to Peter, the Christian “Rock,” was that it was already sacred to Mithra, for Mithraic remains have been found there.

“Mithras was “the rock,” or Peter, and was also “double-faced,” like Janus the keyholder, likewise a prototype for the “apostle” Peter. Hence, when Jesus is made to say (in the apparent interpolation at Matthew 16:12) that the keys of the kingdom of heaven are given to “Peter” and that the Church is to be built upon “Peter,” as a representative of Rome, he is usurping the authority of Mithraism, which was precisely headquartered on what became Vatican Hill.”

Mithraic remains on Vatican Hill are found underneath the later Christian edifices, which proves the Mithra cult was there first.”

Tbilisi Ategsha (Fire Temple)[Click to Enlarge] Remains of an “Atash-kade” (Zoroastrian fire-temple) undergoing repairs in Georgia. The cultural ties between Iran and the Caucasus  stretch back for thousands of years (Picture courtesy of Dr. David Khoupenia with caption from Kaveh Farrokh’’s lectures at the University of British Columbia’s Continuing Studies Division – also presented at Stanford University’s WAIS 2006 Critical World Problems Conference Presentations on July 30-31, 2006). For more on the topic of Zoroastrian fire temples in Georgia see Payvand News of Iran: The Northernmost Zoroastrian Fire Temple in the World (in the Republic of Georgia).

By the time the Christian hierarchy prevailed in Rome, Mithra had already been a popular cult, with pope, bishops, etc., and its doctrines were well established and widespread, reflecting a certain antiquity. Mithraic remains on Vatican Hill are found underneath the later Christian edifices, a fact that proves the Mithra cult was there first. In fact, while Mithraic ruins are abundant throughout the Roman Empire, beginning in the late first century AD/CE:

The earliest church remains, found in Dura-Europos, date only from around 230 CE.”

The Virgin Mother Anahita

Unlike various other rock- or cave-born gods, Mithra is not depicted in the Roman cultus as having been given birth by a mortal woman or a goddess; hence, it is claimed that he was not “born of a virgin.” However, a number of writers over the centuries have asserted otherwise, including several modern Persian and Armenian scholars who are apparently reflecting an ancient tradition from Near Eastern Mithraism.

“The worship of Mithra and Anahita, the virgin mother of Mithra, was well-known in the Achaemenian period.”

 

Anahita-TextThe comprehensive textbook “Anahita: Ancient Persian Goddess & Zoroastrian Yazata” published in 2013. See abstract in Academia.edu.

Dr. Badi Badiozamani says that a “person” named “Mehr” or Mithra was “born of a virgin named Nahid Anahita (‘immaculate‘)” and that “the worship of Mithra and Anahita, the virgin mother of Mithra, was well-known in the Achaemenian period [558-330 BCE]…” (Badiozamani, 96) Philosophy professor Dr. Mohammed Ali Amir-Moezzi states: “Dans le mithraïsme, ainsi que le mazdéisme populaire, (A)Nāhīd, mère de Mithra/Mehr, est vierge”—”In Mithraism, as in popular Mazdaism, Anahid, the mother of Mithra, is a virgin.” (Amir-Moezzi, 78-79) Comparing the rock birth with that of the virgin mother, Dr. Amir-Moezzi also says:

“…il y a donc analogie entre le rocher, symbole d’incorruptibilité, qui donne naissance au dieu Iranien et la mère de celui-ci, Anāhīd, éternellement vierge et jeune […so there is analogy between the rock, a symbol of incorruptibility, giving birth to the Iranian god and the mother of that (same) one, Anahid, eternally virgin and young]. In Mithraic Iconography and Ideology (78),

Dr. Leroy A. Campbell calls Anahita the:

great goddess of virgin purity…”

Religious History professor Dr. Claas J. Bleeker says:

In the Avestan religion she is the typical virgin.” (Bleeker (1963), 100)

According to Persian mythology, Mithras was born of a virgin given the title “Mother of God.”

Anahita and Bahram Chobin[Click to Enlarge] Recreation of the facade of a Sassanian palace and Bahram Chobin receiving a diadem (possibly representing the Farr  or “Divine Glory”) from a priestess of the Anahita temple (Source: Kaveh Farrokh, Elite Sassanian Cavalry, 2005 –اسواران ساسانی).

The Parthian princes of Armenia were all priests of Mithras, and an entire district of this land was dedicated to the Virgin Mother Anahita. Many Mithraeums, or Mithraic temples, were built in Armenia, which remained one of the last strongholds of Mithraism. The largest near-eastern Mithraeum was built in western Persia at Kangavar, dedicated to “Anahita, the Immaculate Virgin Mother of the Lord Mithras.”

Anahita, also known as “Anaitis“—whose very name means “Pure” and “Untainted” and who was equated in antiquity with the virgin goddess Artemis—is certainly an Indo-Iranian goddess of some antiquity, dating back at least to the first half of the first millennium prior to the common era and enjoying “widespread popularity” around Asia Minor. Indeed, Anahita has been called “the best known divinity of the Persians” in Asia Minor. (de Jong, 268)

Anahit-ArmeniaArmenian version of goddess Anahita (known locally as Anahit) depicted in bronze-work in accordance with the Hellenic style (Source: Change.org). This is believed to be dated the reign of Armenian king Tigranes, 1st Century BCE.

Moreover, concerning Mithra, Schaff-Herzog says:

The Achaemenidae worshiped him as making the great triad with Ahura and Anahita.” Ostensibly, this “triad” was the same as God the Father, the Virgin and Jesus, which would tend to confirm the assertion that Anahita was Mithra’s virgin mother. That Anahita was closely associated with Mithra at least five centuries before the common era is evident from the equation made by Herodotus (1.131) in naming “Mitra” as the Persian counterpart of the Near and Middle Eastern goddesses Alilat and Mylitta (de Jong, 269-270).

Moreover, Mithra’s prototype, the Indian Mitra, was likewise born of a female, Aditi, the “mother of the gods,” the inviolable or virgin dawn. Hence, we would expect an earlier form of Mithra also to possess this virgin-mother motif, which seems to have been lost or deliberately severed in the all-male Roman Mithraism.

Well known to scholars, the pre-Christian divine birth and virgin mother motifs are documented in the archaeological and literary records, as verified by Dr. Marguerite Rigoglioso in The Cult of the Divine Birth in Ancient Greece and Virgin Mother Goddesses of Antiquity.

Mithra and the Twelve

The theme of the teaching god and “the Twelve” is found within Mithraism, as Mithra is depicted as surrounded by the 12 zodiac signs on a number of monuments and in the writings of Porphyry (4.16), for one. These 12 signs are sometimes portrayed as humans and, as they have been in the case of numerous sun gods, could be called Mithra’s 12 “companions” or “disciples.”

Regarding the Twelve, John M. Robertson says:

On Mithraic monuments we find representations of twelve episodes, probably corresponding to the twelve labors in the stories of Heracles, Samson and other Sun-heroes, and probably also connected with initiation.”

Bible_museum_-_Mithrasheiligtum[Click to Enlarge] A reconstruction of a Mithraeum (Darb-e Mehr)  depicting the stages of ascension on the floor as alluded to in an earlier figure in this posting. Note the placing of grapes (right side); grapes continue to signify vitality and renewal in Iran, Italy, Anatolia and the Caucasus.

The comparison of this common motif with Jesus and the 12 has been made on many occasions, including in an extensive study entitled, “Mithras and Christ: some iconographical similarities,” by Professor A. Deman in Mithraic Studies.

Early Church Fathers on Mithraism

Mithraism was so popular in the Roman Empire and so similar in important aspects to Christianity that several Church fathers were compelled to address it, disparagingly of course. These fathers included Justin Martyr, Tertullian, Julius Firmicus Maternus and Augustine, all of whom attributed these striking correspondences to the prescient devil. In other words, anticipating Christ, the devil set about to fool the Pagans by imitating the coming messiah. In reality, the testimony of these Church fathers confirms that these various motifs, characteristics, traditions and myths predated Christianity.

Christianity took a leaf out of the devil’s book when it fixed the birth of the Saviour on the twenty-fifth of December.”

Concerning this “devil did it” argument, in The Worship of Nature Sir James G. Frazer remarks:

If the Mithraic mysteries were indeed a Satanic copy of a divine original, we are driven to conclude that Christianity took a leaf out of the devil’s book when it fixed the birth of the Saviour on the twenty-fifth of December; for there can be no doubt that the day in question was celebrated as the birthday of the Sun by the heathen before the Church, by an afterthought, arbitrarily transferred the Nativity of its Founder from the sixth of January to the twenty-fifth of December.”

Armenian Church built on Fire Temple[Click to Enlarge] Pictures of a Medieval Armenian Church at Goshavank sent to Kavehfarrokh.com by Professor George Nercessian (see article: “Professors Curatolia and Scaria: Dome Architecture and Europe“). This was built on the remains of cyclopean walls, where a Zoroastrian fire temple (Armenian Atrushan =Iranian Atar-Roshan) originally stood. There are many similar sites in Armenia where Churches were built on top of Zoroastrian fire temples (Pictures courtesy of Professor George Narcessian). For more on the topic of Armenian-Zoroastrian fire temples consult CAIS: The Armenian Fire Temple of Ani.

Regarding the various similarities between Mithra and Christ, as well as the defenses of the Church fathers, the author of The Existence of Christ Disproved remarks:

Augustine, Firmicus, Justin, Tertullian, and others, having perceived the exact resemblance between the religion of Christ and the religion of Mithra, did, with an impertinence only to be equalled by its outrageous absurdity, insist that the devil, jealous and malignant, induced the Persians to establish a religion the exact image of Christianity that was to be—for these worthy saints and sinners of the church could not deny that the worship of Mithra preceded that of Christ—so that, to get out of the ditch, they summoned the devil to their aid, and with the most astonishing assurance, thus accounted for the striking similarity between the Persian and the Christian religion, the worship of Mithra and the worship of Christ; a mode of getting rid of a difficulty that is at once so stupid and absurd, that it would be almost equally stupid and absurd seriously to refute it.”

It is good practice to steer clear of all information provided by Christian writers: they are not ‘sources,’ they are violent apologists.”

In response to a question about Tertullian’s discussion of the purported Mithraic forehead mark,  Dr. Richard Gordon says:

In general, in studying Mithras, and the other Greco-oriental mystery cults, it is good practice to steer clear of all information provided by Christian writers: they are not “sources,” they are violent apologists, and one does best not to believe a word they say, however tempting it is to supplement our ignorance with such stuff.” (Gordon, “FAQ”)

Saalburgmuseum-Mithraic Temple findsArtifacts discovered in a Mithraic temple in Stockstadt, Germany (Source: Public Domain): note the figure of the mother and child and left – the “mother” is most likely Iranian goddess Anahita (or an equivalent deity) holding the infant Mithras. Note that Anahita is the virgin mother of Mithras.

Dr. Richard Gordone also cautions about speculation concerning Mithraism and states that “there is practically no limit to the fantasies of scholars,” an interesting admission about the hallowed halls of academia.

Priority: Mithraism or Christianity?

It is obvious from the remarks of the Church fathers and from the literary and archaeological record that Mithraism in some form preceded Christianity by centuries. The fact is that there is no Christian archaeological evidence earlier than the earliest Roman Mithraic archaeological evidence and that the preponderance of evidence points to Christianity being formulated during the second century, not based on a “historical” personage of the early first century. As one important example, the canonical gospels as we have them do not show up clearly in the literary record until the end of the second century.

Mithra’s pre-Christian roots are attested in the Vedic and Avestan texts, as well as by historians such as Herodotus (1.131) and Xenophon (Cyrop. viii. 5, 53 and c. iv. 24), among others. Nor is it likely that the Roman Mithras is not essentially the same as the Indian sun god Mitra and the Persian, Armenian and Phrygian Mithra in his major attributes, as well as some of his most pertinent rites.

San Clemente-MithraeumMithraic temple located on the lowest floor of the Basilica San Clemente in Rome (Source: Public Domain).

Moreover, it is erroneously asserted that because Mithraism was a “mystery cult” it did not leave any written record. In reality, much evidence of Mithra worship has been destroyed, including not only monuments, iconography and other artifacts, but also numerous books by ancient authors. The existence of written evidence is indicated by the Egyptian cloth “manuscript” from the first century BCE called, “Mummy Funerary Inscription of the Priest of Mithras, Ornouphios, Son of Artemis” or MS 247.

As previously noted, two of the ancient writers on Mithraism are Pallas, and Eubulus, the latter of whom, according to Jerome (Against Jovinianus, 2.14; Schaff 397), “wrote the history of Mithras in many volumes.” Discussing Eubulus and Pallas, Porphyry too related that there were “several elaborate treatises setting forth the religion of Mithra.” The writings of the early Church fathers themselves provide much evidence as to what Mithraism was all about, as do the archaeological artifacts stretching from India to Scotland.

Mithras-LegacyMithras’ Enduring Legacy? (Left) Mithras at Taghe Bostan, Western Iran; (Middle) Deo Sol Invictus, Italy; (Right) The Statue of Liberty, Staten Island, New York.

These many written volumes doubtlessly contained much interesting information that was damaging to Christianity, such as the important correspondences between the “lives” of Mithra and Jesus, as well as identical symbols such as the cross, and rites such as baptism and the eucharist. In fact, Mithraism was so similar to Christianity that it gave fits to the early Church fathers, as it does to this day to apologists, who attempt both to deny the similarities and yet to claim that these (non-existent) correspondences were plagiarized by Mithraism from Christianity.

Regardless of attempts to make Mithraism the plagiarist of Christianity, the fact will remain that Mithraism was first.”

Nevertheless, the god Mithra was revered for centuries prior to the Christian era, and the germane elements of Mithraism are known to have preceded Christianity by hundreds to thousands of years. Thus, regardless of attempts to make Mithraism the plagiarist of Christianity, the fact will remain that Mithraism was first, well established in the West decades before Christianity had any significant influence.

Bibliography

Alvar, Jaime, and R.L. Gordon. Romanising Oriental Gods: Myth, Salvation and Ethics in the Cults of Cybele, Isis and Mithras. Leiden/Boston: Brill, 2008.
Amir-Moezzi, Mohammed Ali. La religion discrète: croyances et pratiques spirituelles dans l’islam shi’ite. Paris: Libr. Philosophique Vrin, 2006.
Anonymous. The Existence of Christ Disproved. Private Printing by “A German Jew,” 1840.
Badiozamani, Badi. Iran and America: Rekindling a Lost Love. California: East-West Understanding Press, 2005.
Beck, Roger. Beck on Mithraism. England/Vermont: Ashgate Pub., 2004.
Berry, Gerald. Religions of the World. New York: Barnes & Noble, 1955.
Bleeker, Claas J. The Sacred Bridge: Researches into the Nature and Structure of Religion. Leiden: E.J. Brill, 1963.
Boyce, Mary. “Mithraism: Mithra Khsathrapati and his brother Ahura.”
A History of Zoroastrianism, II. Leiden/Köln: E.J. Brill, 1982.
Campbell, LeRoy A. Mithraic Iconography and Ideology. Leiden: E.J. Brill, 1968.
de Jong, Albert. Traditions of the Magi: Zoroastrianism in Greek and Latin Literature. Leiden/New York: Brill, 1997.
Forbes, Bruce David. Christmas: A Candid History. Berkeley/London: University of California Press, 2007.
Frazer, James G. The Worship of Nature, I. London: Macmillan, 1926.
Gordon, Richard L. “FAQ.” Electronic Journal of Mithraic Studies, www.hums.canterbury.ac.nz/clas/ejms/faq.htm
—”The date and significance of CIMRM 593 (British Museum, Townley Collection).” Journal of Mithraic Studies, II: 148-174).
Halsberghe, Gaston H. The Cult of Sol Invictus. Leiden: E.J. Brill, 1972.
Hinnells, John R., ed. Mithraic Studies: Proceedings of the First International Congress of Mithraic Studies. Manchester: Manchester University Press, 1975.
Kosso, Cynthia, and Anne Scott. The Nature and Function of Water, Baths, Bathing and Hygiene from Antiquity through the Renaissance. Leiden/Boston: Brill, 2009.
Lundy, John P. Monumental Christianity. New York: J.W. Bouton, 1876.
Molnar, Michael R. The Star of Bethlehem: The Legacy of the Magi. New Jersey: Rutgers University Press, 1999.
The New Schaff-Herzog Encyclopedia, VII. eds. Samuel M. Jackson and George William Gilmore. New York/London: Funk and Wagnalls Company, 1910.
Plutarch. “Life of Pompey.” The Parallel Lives by Plutarch, V. Loeb, 1917
Porphyry. Selects Works of Porphyry. London: T. Rodd, 1823.
Prajnanananda, Swami. Christ the Saviour and Christ Myth. Calcutta: Ramakrishna Vedanta Math, 1984.
Restaud, Penne L. Christmas in America: A History. New York: Oxford Univ. Press, 1995.
Robert, Alexander, and James Donaldson, eds. Ante-Nicene Christian Library, XVIII: The Clementine Homilies. Edinburgh: T&T Clark, 1870.
Robertson, John M. Pagan Christs. Dorset, 1966.
Russell, James R. Armenian and Iranian Studies. Cambridge: Harvard University Press, 2004.
Schaff, Philip, and Henry Wace. A Select Library of Nicene and Post-Nicene Father of the Christian Church, VI. New York: The Christian Literature Company, 1893.
Schironi, Francesca, and Arthus S. Hunt. From Alexandria to Babylon: Near Eastern Languages and Hellenistic Erudition in the Oxyrhynchus Glossary. Berlin/New York: Walter de Gruyter, 2009.
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Fezana Journal article on the Legacy of ancient Yalda Festival

The Fezana Journal has published an article by Kaveh Farrokh on the ancient Yalda festival of Iran:

Farrokh, K. (2015). Yalda: an enduring legacy from ancient Persia. Fezana Journal (Publication of the Federation of Zoroastrian Associations of North America), Vol. 29, No.3, Fall/September, pp. 30-33.

The article begins as thus:

The annual Iranian festival of the birth of the unconquerable Sun (In Roman Mithraism: Sol Invictus), Mithras, is known as “Yalda” or more commonly as “Shab-e Yalda ” (Night of Yalda) as well as “Shab-e Chelley-e Bozorg” (Night of the Great Forty). “

Figure 1-Persian_Lady_recites_Hafez_Poems_in_Yalda_NightAn Iranian lady recites poetry with the Book of Hafez during the night of Yalda; note the pomegranate and melon on the table spread (Source: Public Domain).

The following observation is made in the article with respect to the linguistic roots of the term /Yalda/:

The term /da/ in Yalda is not of the Hamito-Semetic linguistic family, but instead belongs to the wider Indo-European language families. In Avestan, the term /Daēva/ is broadly defined as “divine being” (Herrenschmidt & Kellens, 1993, pp. 599-602) (in Old Iranian: /Daiva/), which is derived from older Indo-Iranian /Daivá/ (God), which in turn is traced to (undifferentiated) Proto Indo-European (PIE) /Deiu̯ó/ (God). According to Pokorny’s Master PIE lexicon the /Da/ or /Daē/ affix in /Daēva/ is defined as: “day, sun, glitter, to shine, deity, god” (Pokorny, 1959-1969 & 1989, pp.183-187). The legacy of Yalda is an essence rooted in the ancient Indo-European mythological tradition.

Figure 3-ChristAsSolMosaic of Christ as Sol in Mausoleum M in the pre-4th-century necropolis located below the Vatican’s St. Peter’s Basilica (Source: Public Domain). While commonly interpreted as representing Christ, the figure is virtually identical to the pre-Christian representations of Mithra (note fluttering Iranian-style cloak on the mosaic figure).

The legacy of Yalda is further discussed:

Perhaps most interesting is the continuing legacy of Yalda and Mithras in Rome and greater Europe, even after the official adoption of Christianity by the Emperor Constantine the Great in 312 CE (r. 306-337 CE) followed by the legalization of Christian worship in 313 (Edict of Milan), the formulation of the Nicene creed of Christianity in 325 CE (First Council of Nicea) which became the official state religion of Rome in 380 CE (Edict of Thessalonika). Mithraism however, could not be so easily displaced.

Mithras-LegacyMithras’ Enduring Legacy? (Left) Mithras at Taghe Bostan, Western Iran; (Middle) Deo Sol Invictus, Italy; (Right) The Statue of Liberty, Staten Island, New York.

Parthian site in Andika, Khuzestan discovered by Karamian Archaeological Team

Kavehfarrokh.com was informed on Friday November 27, 2015 of the discovery of a new Parthian site in Khuzestan in 2013 by the archaeological expedition of Dr. Gholamreza Karamian (Azad University, Tehran, Iran – Central Branch; University of Warsaw, Poland) and his graduate student Farzad Astaraki. Note that Dr. Karamian had also uncovered the Sassanian site of Ramavand in 2013.

The Parthian relief was discovered in the western part of Andika located in the northern section of Masjid Suleyman, Khuzestan Province in Iran. The Andika relief shows a Parthian man (most likely a warrior and/or Azat nobleman) leaning on his left hand and holding a branch of plan (see below).

1-Andika-Karamian and AstarakiThe Parthian relief at Andika discovered by Dr. Gholamreza Karamian and Farzad Astaraki. The specific location of this relief is in the northern village of Darvish Ahmad that is 50 kilometers from western Andika in Khuzestan Province. The GPS position of the site is: N 32 23 32/3 and E 49 30 21/5. The dimensions of the Andika relief are 2 meters (length) by 1.20 meters (width) (Courtesy of Dr. Gholamreza Karamian and Farzad Astaraki). 

As noted by Dr. Karamian to Kavehfarrokh.com on November 27, 2015:

There are other Parthian sites in Khuzestan that are similar to the one we uncovered in Andika. The most similar motif is Block II in Tang e Sarvak, an archaeological site in eastern Khuzestan province,  located in the mountainous area, approximately 50 km north of Behbahan. The other Parthian site is located near Masjid Suleiman and was discovered by the Vanden Berghe team in 1965.”

2-Andika-Sketch-KaramianSketch by Dr. Gholareza Karamian of the Parthian relief at Andika (Courtesy of Dr. Gholamreza Karamian).

The full report for these findings will be published in academic journal format for publication in 2016.

Shapour Suren-Pahlav: General Surena- Hero of Carrhae 53 BCE

The article below is authored by Shapour Suren-Pahlav who first posted this in his CAIS website in December 1998. A number of the illustrations are from the original CAIS articles with a number of others added below for illustration purposes.

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Eran Spahbodh Rustaham Suren-Pahlav was born sometime in the late 1st century BCE. The name under which he appears in the western classical sources was no more than his hereditary title, that of ‘Surena’, and he continued to be referred to using this appellation in Iranian records far into Sasanian times.

Plutarch describes General Surena as:

“. . [not] an ordinary person, but in wealth, family, and reputation, the second man in the kingdom, and in courage and prowess the first, and for bodily stature and beauty no man like him. Whenever he travelled privately, he had one thousand camels to carry his baggage, two hundred chariots for his concubines, one thousand completely armed men for life-guards, and a great many more light-armed; and he had at least ten thousand horsemen altogether, of his servants and retinue. The honour had long belonged to his family, that at the king’s coronation he put the crown upon his head, and when this very king Hyrodes had been exiled, he brought him in; it was he, also, that took the great city of Seleucia, was the first man that scaled the walls, and with his own hand beat off the defenders. And though at this time he was not above thirty years old, he had a great name for wisdom and sagacity, and, indeed, by these qualities chiefly, he overthrew Crassus”.

“. . Surena was the tallest and finest looking man himself, but the delicacy of his looks and effeminacy of his dress did not promise so much manhood as he really was master of; or his face was painted, and his hair parted after the fashion of the Medes . .”.

A Bronze statue discovered in Shami, in Bakhtiari mountains denoted to General Surena (Picture Source: CAIS website).

Surena’s victory at Carrhae against the Romans and his personal “feat of arms there was certainly the most celebrated of the whole Arsacid era” (Bivar), but it is not directly attributed to him in the Shahnameh, the Iranian national epic.

In this book, the record of the Arsacids seems to have been suppressed at its true chronological point – for example the story concerning the Arsacid warrior Gotarz / Goudarz was transferred to the later legendary period of Key-Kavous, and incorporated there.

Surena’s historical personality is, however, curiously parallel to the stories about – and attributes of – Rustam, the mightiest of the Shahnameh’s heroes (Bivar). The atmosphere of the episodes in which the latter features is also strongly reminiscent of the Arsacid period.

Surena’s name is therefore preserved indirectly amongst the throng of epic heroes whose deeds are recalled in the Kayanian (Kianian) section of the Shahnameh.

Background to the Battle of Carrhae

The Parthian empire was perpetually menaced by hostile armies both in the east and in the west and was already deeply injured by the encroachments of Pompey. However, its decentralized and feudal structure may help to explain why it never mounted a strong offensive after the days of Emperor Mithradates II. Instead, Iran tended to remain on the defensive. The wars between Iran and Rome therefore were initiated not by the Iranians – but by Rome itself. Rome considered itself obliged to claim the inheritance of Alexander of Macedonia and, from the time of Pompey, continually attempted the subjection of the former Hellenistic countries as far as the Euphrates River. As part of the attempt to extend Roman control further eastward, Marcus Licinius Crassus, the Roman triumvir, took the offensive against Iran in 54 BCE. Such then were the protagonists in the decisive battle that was about to develop.

Map displaying the Romano-Parthian borders and the location of the Battle of Carrhae (54 BC) (Picture Source: CAIS website).

Before the Roman march towards Parthia began, Crassus had been advised by a Roman ally, Artavasdes, king of Armenia, to lead his forces through the mountains of that country, to shelter from the Iranian cavalry. However, Crassus ignored this advice, being anxious to include in his army the substantial Roman garrisons posted during the previous season in the towns of Mesopotamia. Then, after crossing the Euphrates at Zeugma, he also rejected the plan of his legate Cassius, that he should follow the course of the river to Babylon. Instead Crassus followed the guidance of an Arab chief, whose name is given by Plutarch as Ariamnes. This seems improbable, and other sources name the guide as Abcar or Abgar, and identify him as the chief of the city of Edessa. This guide, suspected by historians of collusion with Surena, led the Romans away from the river into the desert, and towards the main Iranian force.

The Strength of the Two Armies

With regard to the size of the two armies, that of the Romans was reportedly greatly superior in numbers. According to the most reliable account, that of Plutarch, Crassus commanded “seven legions, [with] little less than four thousand horse, and as many light-armed soldiers”. A quarter of the latter were Gaulish troops lent by Julius Caesar. Other commentators have given somewhat higher total estimates. At the minimum estimate, the army of Crassus would have numbered thirty-six thousand men.

The Iranian forces under Surena consisted, according to Plutarch, of a thousand fully armored lancers, the cataphracts, who formed the bodyguard of the General. Nine thousand horse-archers formed the main body of the troops, and a baggage-train of a thousand camels was available to bring up extra stocks of arrows. The entire force was mounted, and therefore highly mobile under the desert conditions. However, in numerical terms, the Roman force seemed sufficient for the task in hand.

Events showed, nevertheless, that in two critical respects the Romans had underestimated the Iranian forces. The power of the horse-archers’ arrows to penetrate the legionnaires armour had not been appreciated, perhaps because the Roman commanders were unaware that the compound bow which the Iranians employed was a more powerful weapon than the lighter bows found at that time in Rome. Additionally, the Romans had anticipated that the Iranian cavalry would quickly exhaust their stock of arrows; but the camel train of General Surena made it possible for him to bring up plentiful stocks of arrows as the quivers of his men were emptied.

Additionally, the Romans were also ill-adapted to the open terrain of the battlefield. The vast distances of the Mesopotamian plain, and the heat (for the battle took place in June) put the Roman infantry at a disadvantage. Moreover, the Roman means of retaliation against their adversaries were ineffective, since the range of the Roman javelin was obviously limited, and the Gaulish horsemen relied on for a counter-attack were provided only with short javelins, as well as being lacking in adequate defensive armour.

Map displaying the deployment of Crassus’ forces towards Parthian forces at Carrhae (54 BC) (Picture Source: CAIS website).

With all these miscalculations, even the squares of Roman legionnaires could not hold their own against the Iranians.

The Battle

At first the Romans prepared to advance to the encounter in extended line. Then Crassus formed the legions into a square, and so advanced to the River Balissus (Balikh). Contrary to the opinion of his officers, he decided not to camp by the water, but hurried the troops across, and before long came in sight of the advance-guard of the Iranians. The strength of their main body was at first concealed. Then the thunder of the Parthian drums burst on the ears of the Romans. The mailed cavalry of Surena’s bodyguard uncovered their armour, and the sun glittered on their steel helmets.

“When they had sufficiently terrified the Romans with their noise, they threw off the covering of their armour, and shone like lightning in their breastplates and helmets of polished Margianian steel, and with their horses covered with brass and steel trappings . .”.

The first attack was a charge by the lancers of the bodyguard, led in person by the towering figure of General Surena. Then, seeing the steadiness of the Roman legionnaires, the Iranian horse-archers began their work. What followed was more like a massacre than a battle.

Parth-Savar1[Click to Enlarge] Reconstruction by Peter Wilcox and the late historical artist, Angus McBride of Parthian armored knights as they would have appeared in 54 BCE (Picture Source: Osprey Publishing).

The Romans had tried to offset their lack of cavalry by using light infantry mixed with their Gaulish horsemen. But such makeshift tactics were of little avail against the finest cavalry in the world. The legionnaires were soon hard pressed and all but surrounded, so that Crassus was reduced to ordering his son, Publius, who commanded one of the wings, to attempt a diversionary charge with his forces.

Publius led thirteen hundred horse, five hundred archers, and eight cohorts of the infantry, the latter totalling some four thousand men, into the attack. At first the Iranians retired in front of them, but after Publius’ men were separated from the main Roman force they were quickly surrounded, offering an all but helpless mark to the rain of arrows. The threat of a charge by the Cataphracts forced the Romans into close order, thereby reducing their chances of escape. Though the Gauls caught hold of the Iranian lances to pull down the riders, and ran under the horses of their enemies to stab them in the belly, these were no more than tactics of desperation. Soon the young Publius was disabled, and the remnant of his force retired to a mound to make their last stand. The young and naïve commander ordered his Armour-bearer to end his life, although five hundred of his soldiers survived to be taken as slaves.

Horse Arhers at Carrhae[Click to Enlarge] Parthian Horse archers engage the Roman legions of Marcus Lucinius Crassus at Carrhae in 53 BCE. Unlike the Achamenid-Greek wars where Achaemenid arrows were unable to penetrate Hellenic shields and armor, Parthian archery was now able to penetrate the armor and shields of their Roman opponents (Picture Source: Antony Karasulas & Angus McBride).

This agonizing diversion had temporarily relieved pressure on the main Roman force. But the magnitude of the disaster became clear when the Iranians rode back with Publius’ head on a spear. Thereafter the main Roman body had to defend themselves as best they could for the rest of the day under the constant hail of missiles. Only when it grew too dark to shoot did the Iranians draw off, leaving the Romans to pass a melancholy night, encumbered as they were with the many wounded, and anyway anticipating their final destruction on the following morning.

The Roman Retreat

By this time, Crassus himself was prostrate with despair. Octavius and Cassius, his lieutenants, resolved that the only hope was to escape under cover of darkness and seek shelter behind the walls of the city of Carrhae. Thus they slipped away silently from the camp in the darkness. Those of the wounded who could be moved obstructed the march, and the majority, who had to be abandoned, raised the alarm with their cries. Understandably, retreating in the dark, the Romans fell into disorder. A party of three hundred horsemen did reach the city at midnight, and warned Coponius, commander of the garrison there, that Crassus had fought a great battle with the Iranians. They then turned west to make their escape across the Euphrates. Another detachment of two thousand men under the Roman officer Varguntius lost their way in the dark, and were found by the Iranian forces in the morning, marooned on a hill. Of these, only twenty made their escape. At Carrhae, Coponius suspected a mishap, and called his men to arms. Then he marched out, and led Crassus and the main body of the Romans into the city.

Olivier as CrassusThe late exemplary actor Sir Laurence Olivier’s (1907-1989) portrayal of Marcus Lucinius Crassus (115-53 BCE) in the epic movie “Spartacus (1960)” (Picture Source: Murph Place). Crassus’ dreams of conquering Parthian Persia and emulating Alexander ended in disaster at Carrhae in 53 BCE. Several decades after its release of “Spartacus”, Hollywood has yet to produce a “Crassus sequel” epic of the Roman statesman’s failure in Persia.

There were no supplies in Carrhae for a long siege, nor hope of relief from the outside, since Crassus had concentrated all the forces in the Roman East in his army. The Roman commander therefore determined to break out of the city on the second night, and make his way to safety in the shelter of the Armenian hills. Once again, his guide, Andromachus, was a Parthian sympathizer, who was rewarded after the Roman debacle with the governorship of Carrhae. It is said that Andromachus misled the main Roman column in the dark, so that by dawn they were over a mile from the shelter of the hills. Octavius had a reliable guide and took refuge in the mountains. At daybreak, Crassus and his force had occupied a spur connected by a low ridge to the main mountain range. When they came under attack, Octavius and his men moved down from the heights to offer support. At this moment Surena rode forward to offer terms of peace and to spare the Roman’s lives. It is not clear whether Crassus accepted voluntarily, or under pressure from his men, but he and Octavius, with a small group of Romans, went down to meet the Iranians. The latter mounted Crassus upon a horse, to take him away for the signing of the treaty. Octavius, suspecting foul play, seized the bridle of the horse, and, when a scuffle broke out, drew his sword. In the melee that followed, all the Romans in the party were slain and their leaderless troops then either surrendered or scattered. Very few were successful in making good their escape. Of the entire force, twenty thousand are said to have been killed; while ten thousand were captured and deported to distant Margiana as slave labourers. Thus ended the disastrous Roman campaign of Carrhae. The Euphrates was firmly established as the boundary between the two Empires.

Despite the crushing defeat of the Romans, the Iranians made no attempt to follow up their victory or to invade the Roman Empire.  The Romans learned to introduce cavalry into their army, just as nearly a thousand years earlier the Assyrians had learned from the first Iranians arriving on the Plateau.

The Roman defeat won unquestioned recognition for Iran as a military power superior to Rome and the resurrection of Iran as a united nation.

The Death of General Surena

The success had excited the jealousy of Orodes II, the Parthian king, and soon after the battle of Carrhae General Surena was executed. Iran was thus deprived of an exceptional commander.

References

Plutrach, Crassus, translated by John Dryden.

A. D. H. Bivar, “The Political History of Iran Under the Arsacids” in Ehsan Yarshater (ed.) Cambridge History of Iran, Vol. III, Part I. CUP, 1983.

G. G. Cameron, History of Early Iran 1936, repr. 1969.

G. M. Cohen, The Seleucid Colonies (Historia Einzelschriften 30). Wiesbaden: Steiner, 1978.

V. S. Curtis, “Parthian culture and costume”, in J. Curtis (ed.), Mesopotamia and Iran in the Parthian and Sasanian periods, London, 2000.

M. A. R. Colledge, The Parthians (1967).

N. C. Debevoise, A Political History of Parthia 1938, repr. 1970.

R. Girshman et al., Persia, the Immortal Kingdom 1971.

E. Herzfeld, Archaeological History of Persia 1935.

G. J. P. MacEwan, “A Parthian campaign against Elymais in 77 BC.” Iran 24, 1986.

P. B. Lozinski, The Original Homeland of the Parthians 1959.

A. T. Olmstead, History of the Persian Empire 2d ed. 1969.

P. S. R. Payne, The Splendor of Persia 1957.

J. Wolski, L’Empire des Arsacides, Peeters, Gent, 1993