Mithraism, the worship of the ancient Indo-Iranian god of light, Mithra, became early Christianity's most serious rival as the mystery cult rapidly spread from Syria and Anatolia throughout the western Mediterranean and into Gaul and Britain. mithraism ，崇拜古代印度和伊朗的神轻，密特拉，成为早期基督教的最严重的竞争对手 ，因为神秘邪教组织迅速蔓延，从叙利亚和安纳托利亚整个西地中海，进入高卢和英国。 Its cultic origins remain obscure.其邪教的起源仍然模糊。
Although the Persian god Mithra, the chief ally of Ahura Mazda, the force of good in later Zoroastrianism, is identical with the Roman deity, Western worship of Mithra had few connections with Zoroastrianism apart from its emphasis on the eternal struggle between good and evil. 虽然波斯神密特拉，首席盟友的阿胡拉，马自达，力量好，在后来zoroastrianism ，是完全相同的，与罗马神看，西方崇拜密特拉很少有联系zoroastrianism除了它侧重于永恒的斗争中的善和恶。 There were seven grades of initiation into the cult, completion of which conferred immortality.有7个年级的起始到了这个邪教组织，完成赋予不朽。 The most important ritual was the slaying of the bull, a reenactment of Mithra's killing of the cosmic bull of creation, which symbolized the conquest of evil and death.最重要的祭祀被杀害的牛市，一个重演的密特拉的杀害宇宙牛市的创作，象征征服罪恶和死亡。 Astrology and sun worship also played a role in Mithraism.星象和太阳的崇拜，也起到了一定的作用，在mithraism 。
Introduced into the West in the 1st century AD by Roman soldiers who had fought against the Parthians, the cult remained particularly popular among the military--the god embodied such soldierly values as victory, courage, and loyalty--and merchant classes.引入西方在1世纪专案由罗马士兵曾抗击parthians ，这个邪教组织仍然特别受欢迎军事-神，体现了这样的军人价值观作为胜利，勇气和忠诚-和商人阶级。 Women were excluded from the cult.妇女被排除在邪教。 One of the most powerful religious movements in the Roman Empire by the 4th century, Mithraism, along with other non-Christian sects, suffered persecution after the conversion of Constantine and gradually died out.其中一个最强大的宗教运动，在罗马帝国由4世纪， mithraism ，连同其他非基督教教派，遭受迫害后，转换君士坦丁并逐渐凋谢。 Significantly, Mithra's birth was commemorated on December 25.显着，密特拉的诞生，是为纪念12月25日。
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参考书目：
Cumont, Franz, The Mysteries of Mithra,
2d rev.库蒙， Franz ，印度的奥秘密特拉，二维冯智活。 ed., trans.版，跨。 by Thomas J. McCormack (1956);
Hinnells, JR, ed., Mithraic Studies, 2 vols.由托马斯j.麦考马克（ 1956年） ; hinnells
， JR ，各版， mithraic研究， 2卷。 (1975); Laeuchli, Samuel, ed.,
Mithraism in Ostia: Mystery Religion and Christianity in the Ancient Port of
Rome (1967); Vermaseren, MJ, Mithras: The Secret God, trans. （ 1975年） ;
laeuchli ，萨穆埃尔，版， mithraism在Ostia ：神秘的宗教和基督教在古代港口的罗马（ 1967 ） ; vermaseren ，兆焦耳，
mithras ：秘密上帝，跨。 by Therese and Vincent Megaw (1963);
Wynne-Tyson, Esme, Mithras (1958; repr. 1985).由（ Therese和郑海泉megaw （
1963年） ; wynne -泰森， esme ， mithras （ 1958年; repr 。 1985 ） 。
A pagan religion consisting mainly of the cult of the ancient Indo-Iranian Sun-god Mithra.一异教徒的宗教为主的崇拜古代印度和伊朗的太阳神密特拉。 It entered Europe from Asia Minor after Alexander's conquest, spread rapidly over the whole Roman Empire at the beginning of our era, reached its zenith during the third century, and vanished under the repressive regulations of Theodosius at the end of the fourth century.它进入了欧洲，从亚洲轻微后，亚历山大的征服，蔓延迅速，整个罗马帝国在一开始我们的时代，达到了顶点，在三世纪，消失下镇压法规theodosius在去年底的第四个世纪。 Of late the researches of Cumont have brought it into prominence mainly because of its supposed similarity to Christianity.近来研究的库蒙了，它突出了，主要是因为它的假定相似基督教。
ORIGIN原产地
The origin of the cult of Mithra dates from the time that the Hindus and Persians still formed one people, for the god Mithra occurs in the religion and the sacred books of both races, ie in the Vedas and in the Avesta.起源崇拜密特拉日期从时间表示，印度教徒和波斯人仍然形成一人，为神密特拉发生在宗教和神圣书籍的两场比赛，即在vedas并在avesta 。 In Vedic hymns he is frequently mentioned and is nearly always coupled with Varuna, but beyond the bare occurrence of his name, little is known of him (Rigveda, III, 59).在吠陀圣歌他经常被提及的是，几乎总是加上varuna ，但没想到裸露的发生，他的名字，很少人知道他（指梨俱吠陀，三， 59 ） 。 It is conjectured (Oldenberg, "Die "Religion des Veda," Berlin, 1894) that Mithra was the rising sun, Varuna the setting sun; or, Mithra, the sky at daytime, Varuna, the sky at night; or, the one the sun, the other the moon. In any case Mithra is a light or solar deity of some sort; but in vedic times the vague and general mention of him seems to indicate that his name was little more than a memory. In the Avesta he is much more of a living and ruling deity than in Indian piety; nevertheless, he is not only secondary to Ahura Mazda, but he does not belong to the seven Amshaspands or personified virtues which immediately surround Ahura; he is but a Yazad, a popular demigod or genius. The Avesta however gives us his position only after the Zoroastrian reformation; the inscriptions of the Achaemenidae (seventh to fourth century BC) assign him amuch higher place, naming him immediately after Ahura Mazda and associating him with the goddess Anaitis (Anahata), whose name sometimes precedes his own. Mithra is the god of light, Anaitis the goddess of water. Independently of the Zoroastrian reform, Mithra retained his place as foremost deity in the north-west of the Iranian highlands. After the conquest of Babylon this Persian cult came into contact with Chaldean astrology and with the national worship of Marduk. For a time the two priesthoods of Mithra and Marduk (magi and chaldaei respectively) coexisted in the capital and Mithraism borrowed much from this intercourse. This modified Mithraism traveled farther north-westward and became the State cult of Armenia. Its rulers, anxious to claim descent from the glorious kings of the past, adopted Mithradates as their royal name (so five kings of Georgia, and Eupator of the Bosporus). Mithraism then entered Asia Minor, especially Pontus and Cappadocia. Here it came into contact with the Phrygian cult of Attis and Cybele from which it adopted a number of ideas and practices, though apparently not the gross obscenities of the Phrygian worship. This Phrygian-Chaldean-Indo-Iranian religion, in which the Iranian element remained predominant, came, after Alexander's conquest, in touch with the Western World. Hellenism, however, and especially Greece itself, remained remarkably free from its influence. When finally the Romans took possession of the Kingdom of Pergamum, occupied Asia Minor and stationed two legions of soldiers on the Euphrates, the success of Mithraism in the West was secured. It spread rapidly from the Bosporus to the Atlantic, from Illyria to Britain. Its foremost apostles were the legionaries; hence it spread first to the frontier stations of the Roman army.这是猜测（ oldenberg ， "死"宗教万吠陀" ，柏林， 1894年）密特拉是旭日， varuna夕阳，或密特拉，天空在白天， varuna ，天空在夜间，或一太阳外，其他月亮，在任何情况下密特拉是一个光或太阳神的某种形式，但在吠陀倍含糊笼统提到他似乎表明，他的名字是多一点记忆，在他avesta多了一个生活的方式和执政神比印度虔诚;尽管如此，他不仅是次要的阿胡拉，马自达，但他不属于七个amshaspands或人格化美德立即包围阿胡拉，他只不过是一个yazad一个相当受欢迎鸿郁或天才。 avesta但给我们他的立场之后，才zoroastrian改造;题字的阿契美尼德帝国（第七上升至第四世纪BC ）的指派他amuch较高的地方，他不点名后，立即阿胡拉马自达和缔他与女神anaitis （ anahata ） ，他的名字前面，有时他自己。密特拉是上帝的光， anaitis女神的水。独立自主的zoroastrian改革，密特拉保留了自己的位置，作为首要神在西北部的伊朗高地后，征服巴比伦这波斯语邪教接触到加尔丁占星术，并与国家崇拜的马杜克。今后一个时期两国priesthoods的密特拉及马杜克（贤士和chaldaei ）并存的资本及mithraism借来得多，从这个性交时，这修饰mithraism走更远北西向，并成为国家的邪教的亚美尼亚，它的统治者，急欲索赔后裔从辉煌国王的过去，通过米德拉底特六世作为皇家名称（以便五个国王的格鲁吉亚，并eupator的博斯普鲁斯海峡） 。 mithraism然后进入亚洲未成年人，特别是桥和Cappadocia的。这里接触到了phrygian邪教的attis和神母从它采用了一些想法和做法，但显然不是毛淫秽的phrygian崇拜，这phrygian -加尔丁-印度-伊朗宗教，其中，伊朗的因素依然突出，来到后，亚历山大的征服，在接触到西方世界。希腊，然而，特别是希腊本身，仍然保持免费，从它的影响力，当最后罗马人占有了这些王国pergamum占领了小亚细亚，并派驻两个军团的士兵在幼发拉底河，成功mithraism在西方是有担保的，它迅速蔓延，从博斯普鲁斯海峡到大西洋，从illyria前往英国，其首要的传道人legionaries ，因此它的传播第一以边境站的罗马军队。
Mithraism was emphatically a soldier religion: Mithra, its hero, was especially a divinity of fidelity, manliness, and bravery; the stress it laid on good fellowship and brotherliness, its exclusion of women, and the secret bond amongst its members have suggested the idea that Mithraism was Masonry amongst the Roman soldiery. mithraism是强调军人宗教：密特拉，它的英雄，尤其是一个神的忠诚， manliness ，勇敢;应力奠定了良好的团契和友爱，其排除在外的妇女，并秘密债券从其成员中曾建议想法这mithraism是砌筑，其中罗马soldiery 。 At the same time Eastern slaves and foreign tradesmen maintained its propaganda in the cities.在同一时间，东奴隶和外国商人继续保持了宣传的城市。 When magi, coming from King Tiridates of Armenia, had worshipped in Nero an emanation of Mithra, the emperor wished to be initiated in their mysteries.当贤士，从国王tiridates的亚美尼亚，曾供奉在Nero的一个泄漏的密特拉，皇帝想发起对他们的奥秘。 As Mithraism passed as a Phrygian cult it began to share in the official recognition which Phrygian worship had long enjoyed in Rome.作为mithraism通过作为phrygian邪教，它开始向份额，在官方承认的phrygian崇拜曾长期享有在罗马。 The Emperor Commodus was publicly initiated.皇帝科莫多是公开发起的。 Its greatest devotee however was the imperial son of a priestess of the sun-god at Sirmium in Pannonia, Valerian, who according to the testimony of Flavius Vopiscus, never forgot the cave where his mother initiated him.其最大devotee不过是帝国父亲是一个祭司的太阳神在锡尔缪姆在潘诺尼亚，缬草，他们根据证词flavius vopiscus ，也没有忘记过洞，他的母亲对他发起的。 In Rome, he established a college of sun priests and his coins bear the legend "Sol, Dominus Imperii Romani".在罗马，他成立了一个学院的孙神父和他的硬币承担传奇"溶胶，主imperii吉普赛" 。 Diocletian, Galerius, and Licinius built at Carnuntum on the Danube a temple to Mithra with the dedication: "Fautori Imperii Sui". diocletian ，加利流，李锡尼兴建carnuntum对多瑙河的寺院，密特拉与奉献： " fautori imperii隋" 。 But with the triumph of Christianity Mithraism came to a sudden end.但随着凯旋的基督教mithraism来到突然结束。 Under Julian it had with other pagan cults a short revival.朱利安下，它同其他异教邪教短期内复苏。 The pagans of Alexandria lynched George the Arian, bishop of the city, for attempting to build a church over a Mithras cave near the town.异教徒亚历山大私刑乔治的阿里安主教，市，企图建立一个教会的一个洞穴mithras镇附近。 The laws of Theodosius I signed its death warrant.法律theodosius我签名它的死刑令。 The magi walled up their sacred caves; and Mithra has no martyrs to rival the martyrs who died for Christ.贤士寨了自己的神圣洞穴和密特拉没有烈士对手烈士殉难基督。
DOCTRINE学说
The first principle or highest God was according to Mithraism "Infinite Time"; this was called Aion or Saeculum, Kronos or Saturnus.第一个原则还是最高的神，是根据mithraism "无限时间" ，这是所谓的aion或saeculum ， kronos或图耳努斯。 This Kronos is none other than Zervan, an ancient Iranian conception, which survived the sharp dualism of Zoroaster; for Zervan was father of both Ormuzd and Ahriman and connected the two opposites in a higher unity and was still worshipped a thousand years later by the Manichees.这kronos莫过于zervan ，那是一个古老的伊朗构想中，其中存活急剧二元论zoroaster ; zervan是父亲的两个ormuzd和ahriman并连接两个对立面，在一个更高的统一，并且仍在崇拜1000年后，由manichees 。 This personified Time, ineffable, sexless, passionless, was represented by a human monster, with the head of a lion and a serpent coiled about his body.这一人格化的时候，无法形容， sexless ， passionless ，是代表了一个人的怪兽，头一个狮子与蛇缠绕他的身体。 He carried a sceptre and lightning as sovereign god and held in each hand a key as master of the heavens.他进行了权杖和闪电作为主权上帝被关押在每个手中的一个关键，因为师父的苍穹。 He had two pair of wings to symbolize the swiftness of time.他曾2双翅膀，象征着快捷的时间。 His body was covered with zodiacal signs and the emblems of the seasons (ie Chaldean astrology combined with Zervanism).他的尸体被覆盖zodiacal标志和徽章的季节（即加尔丁占星术结合zervanism ） 。 This first principle begat Heaven and Earth, which in turn begat their son and equal, Ocean.这第一条原则begat天地，这反过来又begat自己的亲生儿子和平等，海洋。 As in the European legend, Heaven or Jupiter (Oromasdes) succeeds Kronos.作为在欧洲的传奇，天堂或木星（ oromasdes ）成功kronos 。 Earth is the Speñta Armaiti of the Persians or the Juno of the Westerns, Ocean is Apam-Napat or Neptune.地球是speñta爱尔麦蒂的波斯人或160的西方人，海洋是apam -那婆特或海王星。 The Persian names were not forgotten, though the Greek and Roman ones were habitually used.波斯姓名没有被遗忘，尽管希腊和古罗马时期的人习惯于使用。 Ahura Mazda and Spenta Armaiti gave birth to a great number of lesser deities and heroes: Artagnes (Hercules), Sharevar (Mars), Atar (Vulcan), Anaitis (Cybele), and so on.阿胡拉马自达和spenta爱尔麦蒂诞生了一个伟大的人数较少神和英雄： artagnes （大力士） ， sharevar （火星） ，阿塔尔（火神） ， anaitis （神母） ，等等。 On the other hand there was Pluto, or Ahriman, also begotten of Infinite Time.在另一方面，有冥王星，或ahriman ，也是造物主的无限时间。 The Incarnate Evil rose with the army of darkness to attack and dethrone Oromasdes.肉身邪恶玫瑰与陆军黑暗的攻击和击垮oromasdes 。 They were however thrown back into hell, whence they escape, wander over the face of the earth and afflict man.然而，他们回复到地狱，何时他们逃脱，徜徉在地球的表面和折磨的人。 It is man's duty to worship the four simple elements, water and fire, air and earth, which in the main are man's friends.从根本上讲，人的职责，以供奉四个简单的元素，水与火，空气，泥土，而这主要是人类的朋友。 The seven planets likewise were beneficent deities.七个行星同样好意神佛。 The souls of men, which were all created together from the beginning and which at birth had but to descend from the empyrean heaven to the bodies prepared for them, received from the seven planets their passions and characteristics.亡灵的男人，而且他们都共同创造了从一开始就与它出生时，但已下降，从empyrean天上的机构准备对他们来说，收到来自全国七个星球他们的激情和特色。 Hence the seven days of the week were dedicated to the planets, seven metals were sacred to them, seven rites of initiation were made to perfect the Mithraist, and so on.因此， 7天的一周内被专门用于行星，七个金属神圣的，他们七礼仪启动了完善mithraist ，等等。 As evil spirits ever lie in wait for hapless man, he needs a friend and saviour who is Mithra.作为邪灵有史以来在于等待不幸的人，他需要一个朋友和救星谁是密特拉。 Mithra was born of a mother-rock by a river under a tree.密特拉出生在日本一个母亲-岩一河下一棵树。 He came into the world with the Phrygian cap on his head (hence his designation as Pileatus, the Capped One), and a knife in his hand.他来到融入世界与phrygian上限，他的头（因此他被指定为pileatus ，上限一） ，并用刀在自己的手中。 It is said that shepherds watched his birth, but how this could be, considering there were no men on earth, is not explained.有消息称，牧羊人观看了他的诞生，但如何可以做到这一点，考虑到有没有男人在地球上，是没有解释。 The hero-god first gives battle to the sun, conquers him, crowns him with rays and makes him his eternal friend and fellow; nay, the sun becomes in a sense Mithra's double, or again his father, but Helios Mithras is one god.英雄神给人的第一战，太阳，征服他，无所不能，他与射线和使他成为他永恒的朋友和研究员;不仅如此，太阳变成在一定意义上密特拉的两倍，或再次他的父亲，但太阳神mithras就是上帝。 Then follows the struggle between Mithra and the bull, the central dogma of Mithraism.接着之间的斗争密特拉和牛气冲天，中央教条的mithraism 。 Ahura Mazda had created a wild bull which Mithra pursued, overcame, and dragged into his cave.阿胡拉马自达创造了一个野生牛市，其中密特拉追求形式，克服了，并拖进他的洞穴。 This wearisome journey with the struggling bull towards the cave is the symbol of man's troubles on earth.这个疲倦的旅程与挣扎的公牛，对洞窟是象征人的麻烦，在地球上。 Unfortunately, the bull escapes from the cave, whereupon Ahura Mazda sends a crow with a message to Mithra to find and slay it.不幸的是，公牛逃出洞穴，在这种情况下阿胡拉马自达传达了一个乌鸦一个讯息，以密特拉找到斩。 Mithra reluctantly obeys, and plunges his dagger into the bull as it returns to the cave.密特拉勉强服从，并重挫，他的匕首进入牛市，因为它返回到洞窟。 Strange to say, from the body of the dying bull proceeds all wholesome plants and herbs that cover the earth, from his spinal marrow the corn, from his blood the vine, etc. The power of evil sends his unclean creatures to prevent or poison these productions but in vain.说也奇怪，从身体的亡者牛市的收益，都有益健康的植物和草本植物覆盖大地，从他的脊椎骨髓玉米，从他的血液中畏缩不前，等权力的邪恶派他的不洁的动物，以防止或毒药，这些制作，但不成功。 From the bull proceed all useful animals, and the bull, resigning itself to death, is transported to the heavenly spheres.从牛市进行一切有益的动物，牛气冲天，辞职本身死刑，被运送到了天朝各个领域。 Man is now created and subjected to the malign influence of Ahriman in the form of droughts, deluges, and conflagrations, but is saved by Mithra.男子现正创造并受到了中伤的影响ahriman在形式上的旱灾， deluges ，火灾，但所节省的密特拉。 Finally man is well established on earth and Mithra returns to heaven.最后男子是已确定的地球和密特拉回到天堂。 He celebrates a last supper with Helios and his other companions, is taken in his fiery chariot across the ocean, and now in heaven protects his followers.他庆祝最后的晚餐，与太阳神和他的其他同伴，是在他的火气战车跨越大洋，现在在天上保护他的追随者。 For the struggle between good and evil continues in heaven between the planets and stars, and on earth in the heart of man.为争善良与邪恶继续在天堂之间，行星和恒星，并在地球上，在心脏的男子。 Mithra is the Mediator (Mesites) between God and man.密特拉是调停者（ mesites ）人与上帝的。 This function first arose from the fact that as the light-god he is supposed to float midway between the upper heaven and the earth.这一功能首先出现，从一个事实，即当光之神，他是自由浮动之间的中间上部天地。 Likewise a sun-god, his planet was supposed to hold the central place amongst the seven planets.同样，太阳神，他的这个星球本来是要举行中央地方之间的七个星球。 The moral aspect of his mediation between god and man cannot be proven to be ancient.在道德方面，他的调停人与上帝的，不能证明是古代。 As Mazdean dualists the Mithraists were strongly inclined towards asceticism; abstention from food and absolute continence seemed to them noble and praiseworthy, though not obligatory.作为mazdean二元论了mithraists强烈倾向禁欲主义;票弃权，从食品和绝对控他们看来，崇高和值得赞赏，但并非强制性的。 They battled on Mithra's side against all impurity, against all evil within and without.他们争夺对密特拉的方反对一切杂质，对一切邪恶内部和外部。 They believed in the immortality of the soul, sinners after death were dragged off to hell; the just passed through the seven spheres of the planets, through seven gates opening at a mystical word to Ahura Mazda, leaving at each planet a part of their lower humanity until, as pure spirits, they stood before God.他们认为，在灵魂，罪人死亡后，被拖进小康地狱;刚刚通过七个方面的行星，通过七门开在一个神秘的词来阿胡拉马自达，留下每一个星球的一部分，其低直到人类，为纯酒精，他们站在上帝面前。 At the end of the world Mithra will descend to earth on another bull, which he will sacrifice, and mixing its fat with sacred wine he will make all drink the beverage of immortality.在去年底的世界密特拉将降临地球，另一个牛市，而他将牺牲，并搅拌，其脂肪与神圣的酒，他将尽一切喝饮料的永生。 He will thus have proved himself Nabarses, ie "never conquered".他因此将证明自己是nabarses ，即"从未被征服" 。
WORSHIP崇拜
There were seven degrees of initiation into the mithraic mysteries.有七度的起爆到mithraic谜团。 The consecrated one (mystes) became in succession crow (corax), occult (cryphius), soldier (miles), lion (leo), Persian (Perses), solar messenger (heliodromos), and father (pater).该consecrated一（ mystes ）成为在继承乌鸦（ corax ） ，隐匿（ cryphius ） ，士兵（英里） ，舞狮（低地球轨道） ，波斯语（ perses ） ，太阳能信使（ heliodromos ） ，以及父亲（父亲） 。 On solemn occasions they wore a garb appropriate to their name, and uttered sounds or performed gestures in keeping with what they personified.在庄严的场合，他们身穿的服装，适合于他们的名字，并说出了声音或手势的表现符合他们的人格化。 "Some flap their wings as birds imitating the sound of a crow, others roar as lions", says Pseudo-Augustine (Quaest. Vet. N. Test. In PL, XXXIV, 2214). "有些瓣翅膀，鸟类模仿声音的乌鸦，但其他的轰鸣声狮" ，说：伪奥古斯丁（ quaest.审核。 12月31日测试。特等，三十四， 2214 ） 。 Crows, occults and soldiers formed the lower orders, a sort of catechumens; lions and those admitted to the other degrees were participants of the mysteries.乌鸦， occults官兵组成较低的订单，一种新慕道者;狮子和那些承认对方学位与会者的奥秘。 The fathers conducted the worship.父亲进行崇拜。 The chief of the fathers, a sort of pope, who always lived at Rome, was called "Pater Patrum" or Pater Patratus." The members below the degree of pater called one another "brother," and social distinctions were forgotten in Mithraic unity. The ceremonies of initiation for each degree must have been elaborate, but they are only vaguely known -- lustrations and bathings, branding with red-hot metal, anointing with honey, and others. A sacred meal was celebrated of bread and haoma juice for which in the West wine was substituted. This meal was supposed to give the participants super-natural virtue. The Mithraists worshipped in caves, of which a large number have been found. There were five at Ostia alone, but they were small and could perhaps hold at most 200 persons. In the apse of the cave stood the stone representation of Mithra slaying the bull, a piece of sculpture usually of mediocre artistic merit and always made after the same Pergamean model. The light usually fell through openings in the top as the caves were near the surface of the ground. A hideous monstrosity representing Kronos was also shown. A fire was kept perpetually burning in the sanctuary. Three times a day prayer was offered the sun toward the east, south, or west according to the hour. Sunday was kept holy in honour of Mithra, and the sixteenth of each month was sacred to him as mediator. The 25 December was observed as his birthday, the natalis invicti, the rebirth of the winter-sun, unconquered by the rigours of the season. A Mithraic community was not merely a religious congregation; it was a social and legal body with its decemprimi, magistri, curatores, defensores, and patroni. These communities allowed no women as members. Women might console themselves by forming associtions to worship Anaitis-Cybele; but whether these were associated with Mithraism seems doubtful. No proof of immorality or obscene practices, so often connected with esoteric pagan cults, has ever been established against Mithraism; and as far as can be ascertained, or rather conjectured it had an elevating and invigorating effect on its followers. From a chance remark of Tertullian (De Praescriptione, xl) we gather that their "Pater Patrum" was only allowed to be married once, and that Mithraism had its virgines and continentes; such at least seems the best interpretation of the passage. If, however, Dieterich's Mithras's liturgy be really a liturgy of this sect, as he ably maintains, its liturgy can only strike us as a mixture of bombast and charlatanism in which the mystes has to hold his sides, and roar to the utmost of his power till he is exhausted, to whistle, smack his lips, and pronounce barbaric agglomerations of syllables as the different mystic signs for the heavens and the constellations are unveiled to him.行政的父亲，是一种教宗，他们一直生活在罗马，被称为"父亲patrum "或父亲patratus "成员低于一定程度的父亲所谓的一个又一个"兄弟" ，与社会的区别被遗忘在mithraic团结该仪式的启动为每度必须是被阐释，但他们只是含糊地称为-l ustrations和b athings，品牌与红铁水， a nointing与蜂蜜等。肩负着神圣的膳食是庆祝的面包和h aoma汁这在西方葡萄酒取代了，这饭本来是要请他参加超级自然的美德。 mithraists崇拜在山洞里，其中有一大批已发现有五口单，但它们小，并可能或许持有最多200人，在apse的洞窟站在石头代表性的密特拉杀牛气冲天，一块雕刻通常平庸的艺术价值，并始终作出后，同时pergamean模式。轻通常下跌透过开口顶部为山洞靠近地面。丑恶的怪物代表kronos也可见一斑。失火被关在永恒燃烧的圣殿。每日3次祈祷是提供太阳对东，南，西，或按一小时。周日被关在神圣光荣的密特拉，并第十六每个月的是神圣的，以他作为调解人。 12月25日被观察到，因为他的生日，陈百祥invicti ，重生的冬季荪， unconquered由严酷的季节。 mithraic社区不仅是一个宗教会众，这是一个社会和法律机构，其decemprimi ， magistri ， curatores ，保卫，并帕特罗尼这些社区，让没有女性成员，她们可能会安慰自己，形成associtions崇拜anaitis -神母，但这些病例是否与mithraism似乎令人怀疑。没有证据证明是不道德或色情行为，所以往往与深奥异教邪教组织的时候，都建立了对mithraism ;据可稽考，或者更确切地说，猜测，它有提升和振兴的影响及其追随者，从机会的言论，戴尔都良（德praescriptione ，四十） ，我们聚在一起，他们的"父亲patrum "只准结婚，有一次，并mithraism有其virgines和continentes ;此类至少看来最好的解释通过。但是，如果dieterich的mithras的礼仪中予以真是一个礼仪中的这一节，因为他出色地保持着它的礼仪中，只能罢工，我们作为一个混合bombast和charlatanism其中mystes已举办他的两岸，轰鸣声，以最大的权力，直到他精疲力竭，以哨子，好像觉得他的嘴唇，并宣称野蛮群的音节，因为不同的神秘标志，老天爷和星座的火箭弹和迫击炮弹给他。
RELATION TO CHRISTIANITY有关基督教
A similarity between Mithra and Christ struck even early observers, such as Justin, Tertullian, and other Fathers, and in recent times has been urged to prove that Christianity is but an adaptation of Mithraism, or at most the outcome of the same religious ideas and aspirations (eg Robertson, "Pagan Christs", 1903).相似之处密特拉和基督击中就算是早期的观察员，如贾斯汀，戴尔都良，以及其他教父，最近一个时期一直呼吁，以证明基督教不过是一个适应的mithraism ，或最多的成果，同时宗教思想和愿望（如罗伯逊， "异教的基督" ， 1903年） 。 Against this erroneous and unscientific procedure, which is not endorsed by the greatest living authority on Mithraism, the following considerations must be brought forward.针对这种错误的，不科学的程序，这是没有表示赞同，由在世的最伟大的权威mithraism ，以下考虑，也必须提前。 (1) Our knowledge regarding Mithraism is very imperfect; some 600 brief inscriptions, mostly dedicatory, some 300 often fragmentary, exiguous, almost identical monuments, a few casual references in the Fathers or Acts of the Martyrs, and a brief polemic against Mithraism which the Armenian Eznig about 450 probably copied from Theodore of Mopsuestia (d. 428) who lived when Mithraism was almost a thing of the past -- these are our only sources, unless we include the Avesta in which Mithra is indeed mentioned, but which cannot be an authority for Roman Mithraism with which Christianity is compared. （ 1 ）我们的知识就mithraism还很不完善;约600简短碑文，大多是奉献，约有300名往往残缺不全，微细，几乎相同的纪念碑，有几个散提到，在父亲或行为的先烈，并简要论战对mithraism其中亚美尼亚eznig约450大概是抄袭西奥多的摩普绥提亚（四428 ）的人住的时候， mithraism几乎是过去的事-这是我们唯一的消息来源，除非我们包括a vesta中密特拉的确提过，但不能是一个权力机构，为罗马mithraism与基督教相比。 Our knowledge is mostly ingenious guess-work; of the real inner working of Mithraism and the sense in which it was understood by those who professed it at the advent of Christianity, we know nothing.我们的知识大多是巧妙猜工作;了真正的党内工作的mithraism和责任感，在它被理解为是由那些自称它的来临，基督教，我们一无所知。 (2) Some apparent similarities exist; but in a number of details it is quite probable that Mithraism was the borrower from Christianity. （ 2 ）一些明显的相似性存在，但在一些细节上，是相当有可能mithraism是借款人从基督教。 Tertullian about 200 could say: "hesterni sumus et omnia vestra implevimus" ("we are but of yesterday, yet your whole world is full of us").戴尔都良约200名，可以说： " hesterni sumus等OMNIA公司vestra implevimus " （下称"我们正，但到昨日为止，但你对整个世界充满了我们" ） 。 It is not unnatural to suppose that a religion which filled the whole world, should have been copied at least in some details by another religion which was quite popular during the third century.这不是违反自然规律去假定一个宗教填补了整个世界，都应当被复制，至少在某些细节，是由另一种宗教，这是颇为流行的在第三个世纪。 Moreover the resemblances pointed out are superficial and external.此外相似之处指出，是表面的和外来的。 Similarity in words and names is nothing; it is the sense that matters.相似字和名称是什么，它是意义上的事宜。 During these centuries Christianity was coining its own technical terms, and naturally took names, terms, and expressions current in that day; and so did Mithraism.在这几个世纪基督教铸币了自己的技术条件和自然的名称，术语，并表达目前在这一天，所以没有mithraism 。 But under identical terms each system thought its own thoughts.不过，根据相同的条件，每个系统思考自己的想法。 Mithra is called a mediator; and so is Christ; but Mithra originally only in a cosmogonic or astronomical sense; Christ, being God and man, is by nature the Mediator between God and man.密特拉是所谓的调停人;等，是基督，但密特拉原先只有在一个cosmogonic或天文学意义;基督，是神与人，是由大自然之间的调停人与上帝。 And so in similar instances.因此，在类似的例子。 Mithraism had a Eucharist, but the idea of a sacred banquet is as old as the human race and existed at all ages and amongst all peoples. mithraism了圣体圣事，但理念的一个神圣的宴会一样古老的人类，存在于各年龄和各人民。 Mithra saved the world by sacrificing a bull; Christ by sacrificing Himself.密特拉挽救了世界牺牲牛市;基督牺牲自己。 It is hardly possible to conceive a more radical difference than that between Mithra taurochtonos and Christ crucified.这是几乎不可能设想，一个更激进的差异比之间的密特拉taurochtonos和耶稣被钉十字架。 Christ was born of a Virgin; there is nothing to prove that the same was believed of Mithra born from the rock.基督出生在日本一个处女和有没有什么证明，同时被认为的密特拉出生，从岩石中。 Christ was born in a cave; and Mithraists worshipped in a cave, but Mithra was born under a tree near a river.基督出生在一个洞穴; mithraists崇拜在一个山洞，但密特拉生于下一棵树附近的一条河流。 Much as been made of the presence of adoring shepherds; but their existence on sculptures has not been proven, and considering that man had not yet appeared, it is an anachronism to suppose their presence.虽然取得了在场的崇拜牧羊人，但它们的存在对雕塑却并未得到证实，并认为，这名男子还没有出现，这是一个时代错误地假设他们的存在。 (3) Christ was an historical personage, recently born in a well known town of Judea, and crucified under a Roman governor, whose name figured in the ordinary official lists. （ 3 ）耶稣是一个历史人物，最近出生在一个众所周知的镇朱迪亚，与被钉十字架下的罗马总督，他的名字揣摩，在普通的官员名单。 Mithra was an abstraction, a personification not even of the sun but of the diffused daylight; his incarnation, if such it may be called, was supposed to have happened before the creation of the human race, before all history.密特拉是一个抽象的，人格化甚至没有的太阳，而是弥漫白天，他的化身，如它可称为，本来是要发生之前，创造人类之前，这些都已成为历史。 The small Mithraic congregations were like masonic lodges for a few and for men only and even those mostly of one class, the military; a religion that excludes the half of the human race bears no comparison to the religion of Christ.小mithraic教友一样济客栈了几年，而男子只有甚至那些大多是一个阶级，军队;宗教排斥一半的人类负有无法相比，以宗教的真理。 Mithraism was all comprehensive and tolerant of every other cult, the Pater Patrum himself was an adept in a number of other religions; Christianity was essential exclusive, condemning every other religion in the world, alone and unique in its majesty. mithraism是所有综合性和包容每一个其他邪教，父亲patrum自己是一个善于在许多其他宗教的;基督教是必不可少的专访，谴责一切其他宗教，在世界上仅和其独特的陛下。
Publication information Written by JP Arendzen.出版信息书面由JP arendzen 。 Transcribed by John Looby.转录约翰looby 。 The Catholic Encyclopedia, Volume X. Published 1911.天主教百科全书，体积十， 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1911. nihil obstat ， 1911年10月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
Bibliography参考书目
CUMONT, "Notes sur un temple Mithraique d'Ostie" (Ghent, 1891); IDEM, "Textes et Monuments figures relat. Aux Mysteres de Mithra" (2 vols., Brussels, 1896-1899); IDEM, "Les Mysteres de Mithra" (2nd., Paris, 1902), tr.库蒙， "注sur联合国庙mithraique -o stie" （根特， 1 891年） ;同上" ，文本等古迹数字相对。辅助m ysteres德密特拉" （ 2卷，布鲁塞尔， 1 896年至1 899年） ;同上， "就业辅导组m ysteres德密特拉" （ 2nd. ，巴黎， 1902年）的TR 。 McCormack (London, 1903); IDEM, "Religions Orientales dans le Paganisme Romain" (Paris, 1906); MARTINDALE, "The Religion of Mithra" in "The Month" (1908, Oct., Nov., Dec.); IDEM, "The Religion of Mithra" in "Lectures on the Hist. Of Religions", II (CTS, London, 1910); DILL, "Roman Society from Nero to M. Aurelius" (London, 1904); ST.-CLAIR-TISDALL, "Mythic Christs and the True"; DIETERICH, Eine Mithrasliturgie (Leipzig, 1903); RAMSAY, "The Greek of the early Church and the Pagan Ritual" (Edinburgh, 1898-9); BLOTZER, "Das hedn. Mysterienwesen und die Hellenisierung des Christenthums" in "Stimmen aus Maria-Laach" (1906-7); ALES, "Mithraicisme et Christianisme" in "Revue Pratique d'Apologétique" (Pris, 1906-7); WEILAND, "Anklange der christl. Tauflehre an die Mithraischen Mystagogie" (Munich, 1907); GASQUET, "Essai sur le culte et les mysteres de Mithra" (Paris, 1890.麦考马克（伦敦， 1903年） ;同上， "宗教orientales dans乐paganisme罗曼" （巴黎， 1906年） ;马丁， "宗教的密特拉" ， "月" （ 1908年10月， 11月， 12月） ;同上"宗教的密特拉" ，在"讲学于历史。宗教" ，第二章（华视，伦敦， 1910年） ;迪尔， "罗马社会，从Nero的，以米奥勒" （伦敦， 1904年） ，圣-克莱尔- tisdall ， "神话基督和真正的" ; dieterich ， eine mithrasliturgie （莱比锡， 1903年） ;拉姆齐， "希腊的早期教会和异教仪式" （爱丁堡， 1898-9 ） ; blotzer "之hedn 。 mysterienwesen und模具hellenisierung万christenthums "中的" stimmen澳大利亚玛丽亚- laach " （ 1906-7 ） ;麦芽啤酒， " mithraicisme等christianisme "中的"实用杂志-a pologétique" （ p ris， 1 906-7） ; w eiland， " a nklange明镜c hristl。 t auflehre一个模具mithraischen mystagogie " （慕尼黑， 1907年） ;赛， " essai sur乐culte等就业辅导组mysteres德密特拉" （巴黎， 1890 。
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