Other early evidence of the first decades BCE refers only to the reverence paid to Mithras without mentioning the mysteries: examples which may be quoted are the tomb inscriptions of King AntiochusI of Commagene at Nemrud Dagh, and of his father Mithridates at Arsameia on the Orontes. Both the kings had erected on vast terraces a number of colossal statues seated on thrones to the honour of their ancestral gods. At Nemrud we find in their midst King Antiochus (69–34BCE) and in the inscription Mithras is mentioned ... — Vermaseren (1963) [71] At some of the mithraeums that have been found below churches, such as the Santa Prisca Mithraeum and the San Clemente Mithraeum, the ground plan of the church above was made in a way to symbolize Christianity's domination of Mithraism. [134] The cult disappeared earlier than that of Isis. Isis was still remembered in the Middle Ages as a pagan deity, but Mithras was already forgotten in late antiquity. [4] (p 171) Interpretations of the bull-slaying scene [ edit ] Unusual tauroctony at the Brukenthal National Museum Why did we choose Mythras as a name? First of all, the game has always been about adventuring in mythic landscapes, with characters shaping their own stories, creating their legends and forging their own myths. It comes from the authors’ deep love of real world myths and ancient stories and so is the natural starting point for a new name.

Archaeologist Lewis M. Hopfe notes that there are only three mithraea in Roman Syria, in contrast to further west. He writes: "Archaeology indicates that Roman Mithraism had its epicenter in Rome ... the fully developed religion known as Mithraism seems to have begun in Rome and been carried to Syria by soldiers and merchants." [az] The ceiling of the Caesarea Maritima Mithraeum retains traces of blue paint, which may mean the ceiling was painted to depict the sky and the stars. [139] pointing out that there are only fifty known mithraea in the entire city of Rome. J.A.Ezquerra holds that since the two religions did not share similar aims, there was never any real threat of Mithraism taking over the Roman world. [bo]Chapter24: "After the instance borrowed from the Mithraic mysteries, Celsus declares that he who would investigate the Christian mysteries, along with the aforesaid Persian, will, on comparing the two together, and on unveiling the rites of the Christians, see in this way the difference between them". [10] Mythras supports every kind of fantasy, from gritty Swords and Sorcery through to heroic fantasy adventure filled with magic and intrigue. Its blend of rules and mechanics are flexible and adaptable. With Mythras you can create the settings and stories that suit your style of play. Activities of the most prominent deities in Mithraic scenes, Sol and Mithras, were imitated in rituals by the two most senior officers in the cult's hierarchy, the Pater and the Heliodromus. [30] (p 288–289) The initiates held a sacramental banquet, replicating the feast of Mithras and Sol. [30] (p 288–289) The Kingdom of Lorendel is all elves and other sylvan races, and can be seen on the map to the South.

Since Cumont's reconstruction of the theology underlying the reliefs in terms of the Zoroastrian myth of creation depends upon the symbolic expression of the conflict of good and evil, we must now conclude that his reconstruction simply will not stand. It receives no support from the Iranian material and is in fact in conflict with the ideas of that tradition as they are represented in the extant texts. Above all, it is a theoretical reconstruction which does not accord with the actual Roman iconography. What, then, do the reliefs depict? And how can we proceed in any study of Mithraism? I would accept with R.Gordon that Mithraic scholars must in future start with the Roman evidence, not by outlining Zoroastrian myths and then making the Roman iconography fit that scheme. ... Unless we discover Euboulus' history of Mithraism we are never likely to have conclusive proof for any theory. Perhaps all that can be hoped for is a theory which is in accordance with the evidence and commends itself by (mere) plausibility." [109] (pp 303–304) For the most part, mithraea tend to be small, externally undistinguished, and cheaply constructed; the cult generally preferring to create a new centre rather than expand an existing one. The mithraeum represented the cave to which Mithras carried and then killed the bull; and where stone vaulting could not be afforded, the effect would be imitated with lath and plaster. They are commonly located close to springs or streams; fresh water appears to have been required for some Mithraic rituals, and a basin is often incorporated into the structure. [4] (p 73) There is usually a narthex or ante-chamber at the entrance, and often other ancillary rooms for storage and the preparation of food. The extant mithraea present us with actual physical remains of the architectural structures of the sacred spaces of the Mithraic cult. Mithraeum is a modern coinage and mithraists referred to their sacred structures as speleum or antrum (cave), crypta (underground hallway or corridor), fanum (sacred or holy place), or even templum (a temple or a sacred space). [aa] Are you a nomad of the steppes, following the herd-trails? Perhaps you are a hardened barbarian used to the raids of your neighbours and the whims of the Gods. Maybe you are a city-dweller, used to the comforts and amenities of civilization. In Mythras where you come from is as important as who you are.

In every mithraeum the centerpiece was a representation of Mithras killing a sacred bull, an act called the tauroctony. [p] [q] Instead, writers of the Roman era referred to the cult by phrases such as “Mithraic mysteries”. A Roman mystery was a cult or organisation restricting membership to those who had been initiated and were characterised by secrecy. As such, there are few written records describing the cult, indeed keeping it a mystery. 6. To get into the cult you had to pass a series of initiations Modern historians have different conceptions about whether these names refer to the same god or not. John R. Hinnells has written of Mitra / Mithra / Mithras as a single deity, worshipped in several different religions. [21] On the other hand, David Ulansey considers the bull-slaying Mithras to be a new god who began to be worshipped in the 1stcentury BCE, and to whom an old name was applied. [m] I wanted more Monk, to be honest. Nothing wrong with it, but another Path would have been good. I'll probably end up doing some. Still going to be my first character when I get to play. I built a bunch of crazy martial arts weapons to get the feel I was looking for.

Apparently, some grade rituals involved the recital of a catechism, wherein the initiate was asked a series of questions pertaining to the initiation symbolism and had to reply with specific answers. An example of such a catechism, apparently pertaining to the Leo grade, was discovered in a fragmentary Egyptian papyrus (Papyrus Berolinensis 21196), [45] [46] and reads: The highest grade, pater, is by far the most common one found on dedications and inscriptions – and it would appear not to have been unusual for a mithraeum to have several men with this grade. The form pater patrum (father of fathers) is often found, which appears to indicate the pater with primary status. There are several examples of persons, commonly those of higher social status, joining a mithraeum with the status pater – especially in Rome during the 'pagan revival' of the 4thcentury. It has been suggested that some mithraea may have awarded honorary pater status to sympathetic dignitaries. [59] In the Suda under the entry Mithras, it states that "No one was permitted to be initiated into them (the mysteries of Mithras), until he should show himself holy and steadfast by undergoing several graduated tests." [55] Gregory Nazianzen refers to the "tests in the mysteries of Mithras". [56]

Merry Mithras Day!

Mythras is derived from one of the seminal fantasy roleplaying game systems with over 30 years of history. Now in a brand-new edition everything you need for exciting adventure in fantastic worlds is presented in one volume. In the Cumontian scenario this episode cannot mark the definitive moment of transfer, for Mithraism in that scenario was already established in Rome, albeit on a scale too small to have left any trace in the historical or archaeological record. Nevertheless, it could have been a spur to Mithraism's emergence on to the larger stage of popular appeal. [91] The mysteries were popular among the Imperial Roman army from about the 1st to the 4th centuryCE. [2]