The Mysteries of Mithras

Bonum Cogitationes, verba et Facta

The Mysteries of Mithras is an independent Initiatic Order which is inspired by and uses the allegory of the lost and ancient Mithraic Mysteries also known as Mithraism a previously influential Roman Cult of the same name. It is however not a historical re-enactment, nor a religious order, with no requirement for any specific religious belief for membership, its ceremonies being compatible with all their members’ personal faiths.

Membership to the Mysteries of Mithras is open to all Master Masons who are in good-standing and belong to a Lodge under or recognised by the United Grand Lodge of England (UGLE). Candidates must also be Companions in the Holy Royal Arch, to complete their Masonic journey.

As membership is only open to Freemasons, the Mysteries of Mithras can be classed as a Masonic Order, however the ceremonies do not expand on or mimic any of the Hiramic ceremonies or legends, instead the objective of the Mysteries of Mithras is to encourage Brethren to continue their Masonic journey. The ceremonies are intended to be thought provoking and enjoyable experiences for Brethren who are genuinely interested in extending their own personal research and who enjoy stimulating and allegorical ritual.

Structure of the Mysteries of Mithras

What are the Mysteries of Mithras?

Similar to other Appendant Masonic Orders available to only Freemasons, The Mysteries of Mithras is inspired by an Order which previously existed in the past. The rites & ceremonies the ancient Mithraists once conducted are sadly lost to time, what is practiced however is an initiatic structure of Grades based on the evidence they left behind, inspired by their symbols and teachings.

Grades of the Mysteries of Mithras

The ancient Mithraists practiced Seven Grades of initiation into their Mysteries, and members of the Mithraic Mysteries likewise pass through seven trials of initiation. Each Grade providing the member with a new teaching and allegorical experience to comprehend.

Terrestrial Grades

Historically most members of the Cult of Mithras would only have achieved the Grade of Leo (IV), the final three Grades being reserved for those of a higher status or those most dedicated. For this reason, we split our Order into the Terrestrial & the Celestial Grades. These form an outer & inner order of our Mysteries and form a convenient break in the feel and communication of our ceremonies.

The Trial of Corax (I.)

The Trial of Corax is the initiation ceremony into The Mysteries of Mithras and welcomes a Brother into our Order, teaching them about the ancient Mithraists and picking up the mantle to continue their teachings & the journey our ancient Fratre went on. Little is known about the ancient rites and ceremonies that the Mithraists practiced, we do however know certain details from the archaeological evidence left behind.

The word Corax means Raven and this initial clue is filled with symbolism and meaning, with the raven in many ancient cultures being seen as the messenger of the Gods and guider of souls to the underworld. The symbolism of the Raven is complex, with many references in worldwide folklore and literature, appearing in the mythologies of many ancient peoples, such as the Roman, Greek, Celtic & Norse mythology, and were said to be the God’s messengers in the mortal world. In the Medieval period they developed an intricate system of alchemical images and symbols, with the raven symbolising Nigredo, while the dove represents Albedo, which can be found in the Second Grade; The Trial of Nymphus.

The Roman Sun God Apollo used ravens as his spies, overseeing human life and death. As with most birds they symbolise messengers, being able to fly up to the heavens and return back to the Earth with messages and insight into what they have seen and therefore, representing prophecy and insight. They are also depicted as spiritual guides, connecting the material world with the spiritual.

Another integral part of the Grade of Corax is the Caduceus staff, also known as the "herald's wand" which is a short staff entwined by two serpents and surmounted by wings. It is the staff traditionally carried by the Roman God Mercury and in turn the Greek God Hermes, who was likewise the messenger of the Gods. It is said "the wand would wake the sleeping and send the awake to sleep. If applied to the dying, their death was gentle; if applied to the dead, they returned to life."

In later Antiquity, the Caduceus staff provided the basis for the astronomical symbol for the planet Mercury. Thus, through its use in astrology, alchemy, and astronomy it has come to denote the planet Mercury (Planet), and by extension the planetary metal that now has the same name. The caduceus is also a recognised symbol of commerce and negotiation, representing balanced exchanges and reciprocity, something also shared with the mythology of Mithras.

The Trial of Nymphus (II.)

The Trial of Nymphus is the first in a trilogy of Grades, which we see our hero Mithras go on a journey of discovery, in the same vein as the ancient Roman or Greek myths. Nymphus translates to Bridegroom.

The Trial of Miles (III.)

The Trial of Miles translates as soldier and sees Mithras continue his quest as he becomes a soldier in the Army of Light, and goes into battle against the Army of Darkness.

The Trial of Leo (IV.)

The Trial of Leo is the conclusion of the Terrestrial Grades and the culmination of Mithras’ journey he began in the 2nd Grade. Leo translates as Lion and here Mithras and the Viatore must use all they have learnt within the Terrestrial Grades of the Mithraic Mysteries to complete their quest.

The first four Grades of the Mysteries of Mithras take the Frater on an interactive ceremony, designed to challenge the initiate, as well as being fun & entertaining experiences, which allow them to reflect and learn more about themselves.

Celestial Grades

The Celestial Grades are reserved for the members who are keen to learn more about the deeper teachings of the Mysteries of Mithras and its allegorical lessons. These Grades are no longer in the vein of an ancient myth or heroic tale, instead they take a more serious and philosophical approach, being more symbolic and contemplative in nature.

The Trial of Perses (V.)

The Trial of Perses translates to the Persian and is the first of the Celestial Grades, being a personal and introspective ceremony.

The Trial of Heliodromus (VI.)

The Trial of Heliodromus translates to the Messenger of the Sun, and sees the candidate take one last Trial for Sol Invictus as his messenger here on Earth.

The Trial of the Pater (VII.)

The Trial of the Pater translates to the Father and is the inner workings, where a Frater reaches the final Grade of the Order and takes on the responsibility of the Legion. His title changes from Frater meaning Brother, to Pater or the Father of the Legion. In this meaningful & heartfelt ceremony he learns about the hard work that lays ahead and his duty to the members and the Mithraic Mysteries. After this Grade the Pater will then appoint and invest the new Legion Officers for his ensuing year ahead.

Officers of a Mithraic Legion

Frater: is Latin for Brother and is used as the title for an initiated member of the Order. (Plural Fratre)

Pater: is Latin for Father and is used as the title given to a member who holds the 7th Grade of the Order.

Pater Servientes: is Latin for the Serving Father and refers to the reigning Pater of a Legion.

Pater Vicarium: is Latin for Deputy Father and is a title held by the immediate past Pater Servientes, being an office held in a Mithraic Legion.

Pater Praeterita: is Latin for Past Father and refers to a holder of the rank of Pater, who has previously served in that role in their Legion.

Pater Patrum: is Latin for "Father of Fathers" and is the title held by the head of the Order.

Cautes: refers to the officer in the Legion who assists the Pater in the ceremonial aspects of the meetings.

Cautopates: refers to the officer in the Legion who assists the Pater in the ceremonial aspects of the meetings.

Herald: refers to the officer in the Legion who is responsible for conducting the Initiates & Viatore during the ceremonies.

Scriba: refers to the Secretary of the Legion.

Tabularius: refers to the Treasurer of the Legion.

Magister: refers to the office of the Director of Ceremonies.

Viatore: refers to a Frater who is undertaking a ceremony.

Regalia

The Fratres White Albedo-Robe

The regalia of The Mysteries of Mithras is a plain robe, the colour of which changes with a member’s progression in the Order. The new Frater wears the plain Albedo-Robe, which in Latin means "whiteness", which symbolises his innocence, having been newly admitted into our Mysteries, as well as symbolising the bringing of light and clarity to the new Frater.

When a Brother for The Mysteries of Mithras enters the Cave, he is not dressed in any regalia, instead he enters blindfolded. This is representative of being emersed in darkness, which is symbolic of the Alchemical Nigredo, or blackness stage.

The Celestial Jewel

When a Frater progresses to the Celestial Grades and first takes the Trial of Perses he is presented with a celestial jewel, a five-pointed star suspended on a tri-coloured ribbon of white, blue & red.

The tri-coloured ribbon represents the three coloured robes worn by the Fratre of the Order. The five-pointed star jewel signals to the Fratre that this member has progressed in the Mysteries and has been admitted into the Celestial Grades. The Celestial Jewel is presented in the first of the Celestial Grades.

The Officers Blue Caeruleo-Robe

When a Frater has entered the Celestial Grades, he is eligible to be appointed to one of the three senior offices of the Legion, namely, the Herald, Cautes & Cautopates. When a Frater has been appointed to one of these Offices, he is entitled to wear an Officers Caeruleo-Robe to show his progress.

The Caeruleo-Robe represents the Frater’s position as a senior officer of the Legion and the journey to the final Grade of Pater. The Frater should aim to gain a deeper understanding of the ceremonies of the Order, their meaning and develop a responsibility to the Fratre of his Legion, to be an example of their high standards and teach & support them.

The Paters Red Rubedo-Robe

Those who have attained the 7th & final Grade of Pater wear a Red Rubedo-Robe to signify this high rank & accomplishment. It is the Pater’s duty to lead and direct his Legion, and the red robe is presented to him in this Grade to signify his final step, responsibility, and culmination in the Mysteries of the Order.

The Latin word Rubedo means "redness", this colour signifies the conclusion of a Frater’s great work & journey in the Mysteries of Mithras. Therefore, the coloured robe of the Order represents the stages within the Mithraic Mysteries: Creation (Entry in Darkness), Progression (Plan White Robe), Obligation (Officers Blue Robe) & Culmination (Pater’s Red Robe).

Collars & Sashes

The Herald of the Lodge is invested with a collar of office, which is a red collar with a gold trim and the symbol of Mercury at its central point.

The offices of Cautes & Cautopates both wear yellow citrinitas-sashes with a blue trim. Cautes wears his sash on his left shoulder, which has the symbol of sulphur and Cautopates wears his sash on his right shoulder, which has the symbol of salt.

The Pater of the Legion wear a black collar with a gold trim, which is decorated with celestial symbols of the stars & moon. At the central point of the collar is a point within a circle, which is the ancient symbol of the sun.

The Pater Vicarium and other Past-Paters of the Legion can wear a collar similar to the Pater-Servientes, which is black with gold trim and symbol of the sun, the only difference is that there is no celestial symbols.

The Princeps Council

The Princeps Council is the governing body of the Order and made up of the Pater Patrum and additional senior members. The purpose of the Princeps Council is to assist with the running of the Order, overseeing and governing the individual Legions, providing guidance, rulings and making sure the Legions conform to the edicts of the Order. The Princeps Council are also responsible for granting warrants for new Mithraic Legions.

The History of Mithraism

Mithraism, also known as the Mithraic Mysteries or the Cult of Mithras, was a Roman mystery religion centred on the God Mithras, whose worshippers had a complex system of seven grades of initiation and communal ritual meals.

The term "Mithraism" is a modern name, as writers of the Roman era referred to them as "the Mithraic Mysteries", "the Mysteries of Mithras" or "the Mysteries of the Persians". Initiates informally called each other Brother, but also used the term Syndexioi as a term of endearment, meaning those "united by the handshake". The Mithraists met in underground temples called a Mithraeum, many of which still survive in large numbers today.

The Mithraic Mysteries dates from the 1st to the 4th-century CE, and had its centre in Rome, which at its peak had at least 680 Mithraic Temples, but it was also practiced all across the Roman Empire, in part being spread by the Imperial Roman army. However, Mithraism was viewed as a rival to the early Christians and in the 4th century, Mithraists faced persecution, and the religion was subsequently suppressed and eliminated in the Roman Empire. No written narratives or theology from the religion survive; limited information can be derived from the inscriptions and brief or passing references in Greek and Latin literature.

Modern sources sometimes refer to the Greco-Roman religion as Roman Mithraism or Western Mithraism to distinguish it from the Persian worship of Mithra. The name Mithras being a form of Mithra, the name of an old pre-Zoroastrian, and later Zoroastrian God. The name is also associated with Mitra, which in Vedic Sanskrit means "friend or friendship,". In Sanskrit, Mitra is a name of the Sun God, mostly known as "Surya" or "Aditya". The Iranian Mithra and Sanskrit Mitra are believed to come from an Indo-Iranian word mitrás, meaning "contract, agreement, covenant".

Modern historians have different conceptions about whether these names refer to the same deity or not, with some scholars believing Mitra, Mithra, Mithras were a single deity, worshipped in several different religions, whilst others considers the bull-slaying Mithras to be a new God who began to be worshipped in the 1st century BCE, and to whom an old name was applied.

Although inspired by Persian worship of the Zoroastrian divinity (yazata) Mithra, the Roman Mithras is linked to new and distinctive imagery, with a more distinct level of continuity between Persian and Greco-Roman practices. Other than the name Mithras being similar to existing deities and the deliberate Persian aesthetic, very little else ties the Roman Mithraic Mysteries to the beliefs & practices of other religions. The practice of depicting the Mithras slaying the bull is specific to Roman Mithraism and is perhaps the most important example or evident difference between the Persian and Roman traditions, as there is no evidence that the Persian God Mithra ever had anything to do with sacrificing a bull.

It is not known if there was any central authority governing the Mithraic Mysteries, although the iconography is relatively coherent across the Roman Empire. Sadly, no Mithraic scriptures or first-hand account of its rituals survive, instead what we know about this enigmatic mystery cult comes from the numerous archaeological finds, including meeting places, monuments, inscriptions, and artifacts. These have all contributed to our modern understanding of Mithraism.

Much about the cult of Mithras is only known from these reliefs and sculptures, with the central image being of Mithras sacrificing a bull, known as the Tauroctony. Other images of Mithras are found in Mithraic temples, for instance Mithras banqueting with Sol Invictus, and depictions of his birth from a rock. In this depiction Mithras is shown as emerging from a rock, already in his youth, with a dagger in one hand and a torch in the other, wearing a Phrygian cap. On some reliefs, there is a bearded figure identified as Oceanus the water God, the Gods of the Four Winds and many other Roman and Hellenistic Gods. Cautes and Cautopates are also present in these reliefs, sometimes being depicted as shepherds.

The Mithraeum was where the Mithraists practiced their rites, these Mithraic temples were typically sunk below ground, windowless, and decorated to represent the cave in which Mithras carried and sacrificed the bull. In cities basements were converted; elsewhere they might be excavated and vaulted over or converted from a natural cave. There is usually a narthex or antechamber at the entrance, as well as other additional rooms for storage and the preparation of food. The term Mithraeum however is a modern invention as ancient Mithraists would have referred to their sacred temples as a speleum or antrum meaning cave, crypta, or even templum. Some Mithraeums 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.

Historians have concluded that the Mithraic mysteries only admitted men, this is from the remains of inscriptions and surviving membership lists we have available. Strongly represented amongst the Mithraic Mysteries were soldiers, as well as merchants, customs officials, and minor bureaucrats. Few, if any, initiates came from leading aristocratic or senatorial families until the pagan revival of the mid-4th century; but there were always considerable numbers of freedmen and slaves among its membership.

The origins and spread of the Mysteries have been intensely debated among scholars, with some debating that the Mysteries of Mithras was not practiced until the 1st century CE, with others stating the earliest evidence for the Mithraic Mysteries places their appearance in the middle of the 1st century BCE. The historian Plutarch says that the pirates of Cilicia, a province on the south-eastern coast of Asia Minor, were practicing "secret rites" of Mithras in 67 BCE.

What is known is that the unique underground temples or Mithraea appear to suddenly emerge in archaeology in the last quarter of the 1st century CE. The first important expansion of the Mithraic Mysteries seems to have happened quite quickly, late in the reign of Antoninus Pius between 121 CE & 161 CE, and by this time all the key elements of the Mysteries were in place. By this period Mithraism was spreading at an astonishing rate and would reach its peak of popularity during the 2nd and 3rd centuries, when the worship of Sol Invictus would be incorporated into the state-sponsored religion.

By the 4th century ancient Mithraists faced persecution from Christianisation, and the anti-pagan decrees of the Christian Emperor Theodosius. Thus, Mithraism came to an end at some point between its last decade and the 5th century. The once persecuted Christians now fought fiercely with their rivals and suppressed Mithraism, destroying sanctuaries, artifacts and suppressing their rites and ceremonies.

However, archaeological evidence indicates the continuance of some Mithraists up until the end of the 4th century. This is known because a large numbers of coins which were left as offerings by Mithraic worshippers were recovered. These were scattered over the floor when the Mithraeum was destroyed, as Christians apparently regarded the coins as polluted; therefore, providing reliable dates for the functioning of the Mithraeum up until near the end of the 4th century. By the end of the 4th century, the Mysteries of Mithras were as good as dead throughout the Empire, and Mithras was regrettably forgotten.

The Mensa & Sacred Repast

From the very earliest accounts, dining has always been a key part of the Mithraic meetings. The second most important scene after the Tauroctony is the so-called banquet scene. This depiction features Mithras and Sol Invictus feasting together on the hide of the slaughtered bull. It is for this reason that feasting has always been a central part of Mithraic meetings, and the Mensa is where the members of the Legion and their guests can eat, drink, toast, and talk. Dining and feasting were thus entwined with the essence of the Myseries of Mithras.

The Mysteries of Mithras Mensa is similar to a Festiveboard or Harmony and are conducted after meeting, which allows members to come together & socialise and it is clear from the archaeology of numerous Mithraea that most rituals were associated with feasting – as eating utensils and food remnants are almost invariably found. These tend to include both animal bones and also very large quantities of fruit residues.

The Mysteries of Mithras try to reduce the formalities at their Mensa’s by not including speeches or wine takings, instead they only take three traditional toasts, each followed by the Mithraic mantra of “Good, thoughts, good words & good deeds”, which is then quickly followed by Mithraic fire.

After dining, and the toasts have been concluded it is the Orders tradition that a philosophical question is posed to the members to encourage debate and discussion. These can be on any topic; the only rules should be to remain polite & respectful at all times and to let every Frater contribute if they wish to speak.

Mensa’s should remain a place where members can nourish each other, not only from breaking bread collectively, but spiritually and philosophically. To share ideas, opinions, and insights in a respectful and tolerant setting.