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Dominique Persoons proposes a reconstruction of Mithraic ritual based on archaeological remains, frescoes, and zodiacal symbolism. He interprets the mithraeum as a liturgical microcosm governing the descent, purification, and ascent of souls.
By reading Orphic theology together with Eleusinian ritual practice, the mysteries emerge as a structured mystagogy of transformation: a disciplined passage from forgetfulness (Lethe) to knowledge (aletheia), from mortality to participation in the divine.
The altar of Sol from Inveresk, Scotland, was pierced, probably to illuminate part of the temple with a particular effect.
The Mithraic vase from Colonia Claudia Ara Agrippinensium in Germany includes Sol-Mithras between Cautes and Cautopates, as well as a serpent, a lion and seven stars.
Bas-relief depicting a naked Sol leaning over his fellow Mithras while raising a drinking horn during the sacred feast.
Statue in yellow sandstone found in the pit of the Mithraeum of Dieburg, showing Mithras standing beside an altar with bow and arrow, accompanied by a vase and associated with the water miracle.
Sandstone base from Vetera (Xanten), Germania Inferior, with a relief of Cautes in Oriental dress holding a long burning torch.
Selected passages on Mithras drawn from Greek and Latin literary sources.
In these two key passages, Justin Martyr interprets Mithraic rituals and myths as demonic parodies of Christ’s incarnation, the Eucharist, and biblical revelation.
Marble inscription recording the dedication of a cult image to the unconquered Mithras by a certain pater Valerius Marinus from Rome.
In these passages from his hymns and satires, Julian articulates a solar theology in which Helios governs cosmic order and time. Within this framework, Mithras appears as a personal divine guide associated with the ascent of souls.
Head, possibly of Mithras, wearing a Phrygian cap, found in the bed of the Millicri River, near Locri, Calabria.
In polemical passages from the late second and early third centuries, Tertullian portrays the cult of Mithras as a demonic imitation of Christian rites and provides rare early references to Mithraic initiation and ritual symbolism.
Mithras, also known as Mitra or Mithra depending on the historical period, region, or language, is one of the oldest known Indo-Iranian divinities.
Radcliffe G. Edmonds III analyses the absence of the moon in the Mithras Liturgy. He argues that this absence reflects a deliberate cosmological framework in which lunar powers linked to genesis are excluded from the ritual of ascent.
In his first book, Fahim Ennouhi sheds light on the cult of Mithras in Roman Africa. A marginal and elitist phenomenon, confined to restricted circles and largely absent from local religious dynamics, yet revealing.
Small marble head probably of Mithras tauroctonus from Leptis Magna, now Khoms.
Acclaimed esoteric scholar @peter.mark.adams talks about his latest book, ‘Ritual and Epiphany in the Mysteries of Mithras’, interviewed by professor, writer and host of The New Mithraeum podcast @andreu.abuin.
Saul cutting the oxen to pieces poses as Mithras Tauroctonos in this painting, which adorns the mantelpiece of Henry II’s bedroom at the Château d’Écouen near Paris.
Archaeologists at Doliche are now excavating houses around the vast Mithras temple to learn how people lived beside the sanctuary.
