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*Mitra (Proto-Indo-Iranian, nominative *Mitras) was an important Indo-Iranian divinity. Following the prehistoric cultural split of Indo-Aryan and Iranian cultures, names descended from *mitra were used for the following religious entities:
- Mitra (Vedic) (Sanskrit Mitrá-, Mitráḥ), a deity who appears frequently in the ancient Sanskrit text of the Rigveda
- Mithra (Avestan Miθra-, Miθrō), a yazata mentioned in the Zoroastrian sacred scripture of the Avesta, whose New Persian equivalent is Mīhr / Mehr (مِهر)
- Maitreya, a bodhisattva who in the Buddhist tradition is to appear on Earth, achieve complete enlightenment, and teach the pure Dharma
- Mithras, an Old Persian god and the principal figure of the Greco-Roman religion of Mithraism.
Both Vedic Mitra and Avestan Mithra derive from an Indo-Iranian common noun *mitra-, generally reconstructed to have meant "covenant, treaty, agreement, promise." This meaning is preserved in Avestan miθra "covenant." In Sanskrit and modern Indo-Aryan languages, mitra means "friend," one of the aspects of binding[disambiguation needed] and alliance
The Indo-Iranian reconstruction is attributed to Christian Bartholomae, and was subsequently refined by A. Meillet (1907), who suggested derivation from the Proto-Indo-European root *mei "to exchange."
A suggested alternative derivation was *meh "to measure" (Gray 1929). Pokorny (IEW 1959) refined Meillet's *mei as "to bind." Combining the root *mei with the "tool suffix" -tra- "that which [causes] ..." (also found in man-tra-, "that which causes to think"), then literally means "that which binds," and thus "covenant, treaty, agreement, promise, oath" etc. Pokorny's interpretation also supports "to fasten, strengthen", which may be found in Latin moenia "city wall, fortification", and in an antonymic form, Old English (ge)maere "border, boundary-post".
Meillet and Pokorny's "contract" did however have its detractors. Lentz (1964, 1970) refused to accept abstract "contract" for so exalted a divinity and preferred the more religious "piety." Because present-day Sanskrit mitra means "friend," and New Persian mihr means "love" or "friendship," Gonda (1972, 1973) insisted on a Vedic meaning of "friend, friendship," not "contract".
Meillet's analysis also "rectified earlier interpretations" that suggested that the Indo-Iranian common noun *mitra- had anything to do with the light or the sun. When H. Lommel suggested that such an association was implied in the Younger Avesta (since the 6th century BCE), that too was conclusively dismissed. Today, it is certain that "(al)though Miθra is closely associated with the sun in the Avesta, he is not the sun" and "Vedic Mitra is not either."
Old Persian Mitra or Miθra - both only attested in a handful of 4th-century BCE inscriptions of Artaxerxes II and III - "is generally admitted [to be] a borrowing from the Avesta," the genuine Old Persian form being reconstructed as *Miça. (Kent initially suggested Sanskrit but later changed his mind). Middle Iranian myhr (Parthian, also in living Armenian usage) and mihr (Middle Persian), derive from Avestan Mithra.
Greek/Latin "Mithras," the focal deity of the Greco-Roman cult of Mithraism is the nominative form of vocative Mithra. In contrast to the original Avestan meaning of "contract" or "covenant" (and still evident in post-Sassanid Middle Persian texts), the Greco-Roman Mithraists probably thought the name meant "mediator." In Plutarch's 1st-century discussion of dualistic theologies, Isis and Osiris (46.7) the Greek historiographer provides the following explanation of the name in his summary of the Zoroastrian religion: Mithra is a meson ("in the middle") between "the good Horomazdes and the evil Aremanius [...] and this is why the Pérsai call the Mediator Mithra". Zaehner attributes this false etymology to a role that Mithra (and the sun!) played in the now extinct branch of Zoroastrianism known as Zurvanism.
The name Mitra appears several times in the Bhāgavata Purāṇa.
- 2.6.9: "O Narada, the evacuating outlet of the universal form of the Lord is the abode of the controlling deity of death and the evacuating hole and the rectum of the Lord is the place of envy, misfortune, death, hell, etc."
- 2.5.30: "From the mode of goodness the mind is generated and becomes manifest, as also the ten demigods controlling the bodily movements. Such demigods are known as Dik, Vāta, Arka, the father of Daksha Prajapati, the Asvini-kumaras, Vahni, Indra, Mitra, and Brahmaji, the Prajapati."
- 2.10.27: "Thereafter, when He desired to evacuate the refuse of eatables, the evacuating hole, anus, and the sensory organ thereof developed along with the controlling deity Mitra. The sensory organ and the evacuating substance are both under the shelter of the controlling deity."
- 3.6.20: "The evacuating channel separately became manifest, and the director named Mitra entered into it with partial organs of evacuation. Thus the living entities are able to pass stool and urine."
- 4.7.3: "Lord Siva continued: Since the head of Daksha has already been burned to ashes, he will have the head of a goat. The demigod known as Bhaga will be able to see his share of sacrifice through the eyes of Mitra."
- 6.6.38–39: "Now please hear me as I describe the descendants of Aditi in chronological order. In this dynasty the Supreme Personality of Godhead Narayana descended by His plenary expansion. The names of the sons of Aditi are as follows: Vivasvan, Aryama, Pusa, Tvasta, Savita, Bhaga, Dhata, Vidhata, Varuna, Mitra, Satru and Urukrama."
- 6.18.5: "By the semen of Varuna, the great mystic Valmiki took birth from an anthill. Bhagu and Valmiki were specific sons of Varuna, whereas Agastya Rishi and Vasista Rishi were the common sons of Varuna and Mitra, the tenth son of Aditi."
- 6.18.6: "Upon seeing Urvasi, the celestial society girl, both Mitra and Varuna discharged semen, which they preserved in an earthen pot. The two sons Agastya and Vasista later appeared from that pot, and they are therefore the common sons of Mitra and Varuna. Mitra begot three sons in the womb of his wife, whose name was Revati. Their names were Utsarga, Arista and Pippala."
- 8.10.28: "O King, Maharaja Bali fought with Indra, Karttikeya with Taraka, Varuna with Heti, and Mitra with Praheti."
- 9.1.13: "Manu at first had no sons. Therefore, in order to get a son for him, the great saint Vasistha, who was very powerful in spiritual knowledge, performed a sacrifice to satisfy the demigods Mitra and Varuna."
- 9.13.6: "After saying this, Maharaja Nimi, who was expert in the science of spiritual knowledge, gave up his body. Vasistha, the great-grandfather, gave up his body also, but through the semen discharged by Mitra and Varuna when they saw Urvasi, he was born again."
- 9.14.17–18: "Having been cursed by Mitra and Varuna, the celestial woman Urvasi had acquired the habits of a human being. Therefore, upon seeing Pururava, the best of males, whose beauty resembled that of Cupid, she controlled herself and then approached him. When King Pururava saw Urvasi, his eyes became jubilant in the ecstasy of joy, and the hairs on his body stood on end. With mild, pleasing words, he spoke to her."
- 12.11.35: "Mitra as the sun-god, Atri as the sage, Pauruseya as the Raksasa, Taksaka as the Nāga, Menaka as the Apsara, Haha as the Gandharva and Rathasvana as the Yaksha rule the month of Shukra."
Vedic Mitra is a prominent deity of the Rigveda distinguished by a relationship to Varuna, the protector of rta. Together with Varuna, he counted among the Adityas, a group of solar deities, also in later Vedic texts. Vedic Mitra is the patron divinity of honesty, friendship, contracts and meetings.
The first extant record of Indo-Aryan Mitra, in the form mi-it-ra-, is in the inscribed peace treaty of c. 1400 BC between Hittites and the Hurrian kingdom of the Mitanni in the area southeast of Lake Van in Asia Minor. There Mitra appears together with four other Indo-Aryan divinities as witnesses and keepers of the pact.
In Zoroastrianism, Mithra is a member of the trinity of ahuras, protectors of asha/arta, "truth" or "[that which is] right". Mithra's standard appellation is "of wide pastures" suggesting omnipresence. Mithra is "truth-speaking, ... with a thousand ears, ... with ten thousand eyes, high, with full knowledge, strong, sleepless, and ever awake." (Yasht 10.7). As preserver of covenants, Mithra is also protector and keeper of all aspects of interpersonal relationships, such as friendship and love.
Related to his position as protector of truth, Mithra is a judge (ratu), ensuring that individuals who break promises or are not righteous (artavan) are not admitted to paradise. As also in Indo-Iranian tradition, Mithra is associated with (the divinity of) the sun but originally distinct from it. Mithra is closely associated with the feminine yazata Aredvi Sura Anahita, the hypostasis of knowledge.
Mithra in Commagene
There is a deity Mithra mentioned on monuments in Commagene. According to the archaeologist Maarten Vermaseren, 1st century BC evidence from Commagene demonstrates the "reverence paid to Mithras" but does not refer to "the mysteries". In the colossal statuary erected by King Antiochus I (69–34 BC) at Mount Nemrut, Mithras is shown beardless, wearing a Phrygian cap, and was originally seated on a throne alongside other deities and the king himself. On the back of the thrones there is an inscription in Greek, which includes the name Apollo Mithras Helios in the genitive case (Ἀπόλλωνος Μίθρου Ἡλίου). Vermaseren also reports about a Mithras cult in the 3rd century BC. Fayum. R. D. Barnett has argued that the royal seal of King Saussatar of Mitanni from c. 1450 BC. depicts a tauroctonous Mithras.
Maitreya is sometimes represented seated on a throne Western-style, and venerated both in Mahāyāna and non-Mahāyāna Buddhism. Some have speculated that inspiration for Maitreya may have come from the ancient Indo-Iranian deity Mithra. The primary comparison between the two characters appears to be the similarity of their names. According to The Religion of the Iranian Peoples, "No one who has studied the Zoroastrian doctrine of the Saoshyants or the coming saviour-prophets can fail to see their resemblance to the future Maitreya.
Paul Williams claims that some Zoroastrian ideas like Saoshyant influenced the beliefs about Maitreya, such as "expectations of a heavenly helper, the need to opt for positive righteousness, the future millennium, and universal salvation". Possible objections are that these characteristics are not unique to Zoroastrianism, nor are they necessarily characteristic of the belief in Maitreya.
The name Mithra was adopted by the Greeks and Romans as Mithras, chief figure in the mystery religion of Mithraism. At first identified with the Sun-god Helios by the Greeks, the syncretic Mithra-Helios was transformed into the figure Mithras during the 2nd century BC, probably at Pergamon. This new cult was taken to Rome around the 1st century BC and was dispersed throughout the Roman Empire. Popular among the Roman military, Mithraism was spread as far north as Hadrian's Wall and the Germanic Limes.
- Schmidt, Hans-Peter (2006), "Mithra i: Mithra in Old Indian and Mithra in Old Iranian", Encyclopaedia Iranica, New York: iranica.com (accessed April 2011)
- Bartholomae, Christian (1904), Altiranisches Wörterbuch, Strassburg: Trübner (fasc., 1979, Berlin: de Gruyter), at column 1183.
- Lommel, Herman (1970), "Die Sonne das Schlechteste?", in Schlerath, Bernfried, Zarathustra, Darmstadt: Wissenschaftliche Buchgesellschaft, pp. 360–376
- Gershevitch, Ilya (1975), "Die Sonne das Beste", in Hinnells, John R., Mithraic Studies: Proceedings of the First International Congress of Mithraic Studies. 1, Manchester: UP/Rowman & Littlefield, pp. 68–89
- Ware, James R.; Kent, Roland G. (1924), "The Old Persian Cuneiform Inscriptions of Artaxerxes II and Artaxerxes III", Transactions and Proceedings of the American Philological Association (The Johns Hopkins University Press) 55: 52–61, doi:10.2307/283007, JSTOR 283007 at p. 55.
- Kent, Ronald G. (1953), Old Persian: Grammar, Lexicon, Texts (2nd ed.), New Haven: American Oriental Society, §78/p. 31b
- Zaehner, Richard Charles (1955), Zurvan, a Zoroastrian dilemma, Oxford: Clarendon at pp. 101-102.
- Thieme, Paul (<!–– Citation bot : comment placeholder c0 ––>1960), "The 'Aryan' Gods of the Mitanni Treaties", Journal of the American Oriental Society 80.4. pp. 301-317.
- Vermaseren, M. J. (1963), Mithras: the Secret God, London: Chatto and Windus, p. 29, "Other early evidence of the first decades B.C. refers only to the reverence paid to Mithras without mentioning the mysteries: examples which may be quoted are the tomb inscriptions of King Antiochus I 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 (69–34 BC and in the inscription Mithras is mentioned ..."
- Lewis M. Hopfe, "Archaeological indications on the origins of Roman Mithraism", in Lewis M. Hopfe (ed). Uncovering ancient stones: essays in memory of H. Neil Richardson, Eisenbrauns (1994), pp. 147-158. p. 156
- Vermaseren, M. J. (1956), Corpus inscriptionum et monumentorum religionis mithriacae, The Hague: Martinus Nijhoff, CIMRM 29, "Head of a beardless Mithras in Phrygian cap, point of which is missing."
- Vermaseren, M. J. (1956), Corpus inscriptionum et monumentorum religionis mithriacae, The Hague: Martinus Nijhoff, CIMRM 28, "The gods are represented in a sitting position on a throne and are: Apollo-Mithras (see below); Tyche-Commagene; Zeus-Ahura-Mazda; Antiochus himself and finally Ares-Artagnes."
- Vermaseren, M. J. (1956), Corpus inscriptionum et monumentorum religionis mithriacae, The Hague: Martinus Nijhoff, CIMRM 32, verse 55
- R D Barnett (1975). John R Hinnells, ed. Mithraic studies: proceedings of the first International congress of Mithraic studies, Vol. II. Manchester University Press ND. pp. 467–. "According to Vermaseren, there was a Mithras cult in the Fayum in the third century BC, and according to Pettazzoni the figure of Aion has its iconographic origin in Egypt."
- R D Barnett (1975). John R Hinnells, ed. Mithraic studies: proceedings of the first International congress of Mithraic studies, Vol. II. Manchester University Press ND. pp. 467–468. "I ... see these figures or some of them in the impression of the remarkable royal seal of King Saussatar of Mitanni (c. 1450 BC great-great-grandfather of Kurtiwaza), the only royal Mitannian seal that we possess....Mithra--tauroctonos, characteristically kneeling on the bull to despatch it. We can even see also the dog and snake ... below him are twin figures, one marked by a star, each fighting lions ... below a winged disc between lions and ravens, stands a winged, human-headed lion, ..."
- C.P. Tiele. The Religion of the Iranian Peoples, G.K. Nariman, trans., Bombay: The Parsi Publishing Co. (1917), 159.