المثرائية
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↑  Beck، Roger (20 يوليو 2002). "Mithraism". Encyclopaedia Iranica, Online Edition. مؤرشف من الأصل في 2019-04-18. اطلع عليه بتاريخ 2011-03-14. The term "Mithraism" is of course a modern coinage. In antiquity the cult was known as "the mysteries of Mithras"; alternatively, as "the mysteries of the Persians." ... The Mithraists, who were manifestly not Persians in any ethnic sense, thought of themselves as cultic "Persians." ... the ancient Roman Mithraists themselves were convinced that their cult was founded by none other than Zoroaster, who "dedicated to Mithras, the creator and father of all, a cave in the mountains bordering Persia," an idyllic setting "abounding in flowers and springs of water" (Porphyry, On the Cave of the Nymphs 6).
↑  Geden, A. S. (15 أكتوبر 2004). Select Passages Illustrating Mithraism 1925. Kessinger Publishing. ص. 51–. ISBN:978-1-4179-8229-5. مؤرشف من الأصل في 2013-06-18. اطلع عليه بتاريخ 2011-03-28. Porphyry moreover seems to be the only writer who makes reference to women initiates into the service and rites of Mithra, and his allusion is perhaps due to a misunderstanding.... The participation of women in the ritual was not unknown in the Eastern cults, but the predominant military influence in Mithraism seems to render it unlikely in this instance.
↑  M. Clauss, The Roman cult of Mithras, p. 42: "That the hand-shaken might make their vows joyfully forever"
↑  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: "Beyond these three Mithraea [in Syria and Palestine], there are only a handful of objects from Syria that may be identified with Mithraism. Archaeological evidence of Mithraism in Syria is therefore in marked contrast to the abundance of Mithraea and materials that have been located in the rest of the Roman Empire. Both the frequency and the quality of Mithraic materials is greater in the rest of the empire. Even on the western frontier in بريطانيا العظمى, archaeology has produced rich Mithraic materials, such as those found at Walbrook. If one accepts Cumont’s theory that Mithraism began in Iran, moved west through بابل to الأناضول, and then to Rome, one would expect that the cult left its traces in those locations. Instead, archaeology indicates that Roman Mithraism had its epicenter in Rome. Wherever its ultimate place of origin may have been, the fully developed religion known as Mithraism seems to have begun in Rome and been carried to Syria by soldiers and merchants. None of the Mithraic materials or temples in Roman Syria except the Commagene sculpture bears any date earlier than the late first or early second century. [footnote in cited text: 30. Mithras, identified with a Phrygian cap and the nimbus about his head, is depicted in colossal statuary erected by King Antiochus I of Commagene, 69–34 BCE. (see Vermaseren, CIMRM 1.53–56). However, there are no other literary or archaeological evidences to indicate that the religion of Mithras as it was known among the Romans in the second to fourth centuries AD was practiced in Commagene]. While little can be proved from silence, it seems that the relative lack of archaeological evidence from Roman Syria would argue against the traditional theories for the origins of Mithraism."
↑  Clauss, M., The Roman cult of Mithras, pages 26 and 27.
↑  Hopfe، Lewis M.؛ Richardson، Henry Neil (سبتمبر 1994). "Archaeological Indications on the Origins of Roman Mithraism". في Lewis M. Hopfe (المحرر). Uncovering ancient stones: essays in memory of H. Neil Richardson. Eisenbrauns. ص. 147–. ISBN:978-0-931464-73-7. مؤرشف من الأصل في 2019-12-17. اطلع عليه بتاريخ 2011-03-19. Today more than four hundred locations of Mithraic worship have been identified in every area of the Roman Empire. Mithraea have been found as far west as Britain and as far east as دورا أوربوس. Between the second and fourth centuries C.E. Mithraism may have vied with Christianity for domination of the Roman world.
↑  Martin، Luther H.؛ Beck، Roger (30 ديسمبر 2004). "Foreword". Beck on Mithraism: Collected Works With New Essays. Ashgate Publishing. ص. xiii. ISBN:978-0-7546-4081-3. However, the cult was vigorously opposed by Christian polemicists, especially by Justin and Tertullian, because of perceived similarities between it and early Christianity. And with the anti-pagan decrees of the Christian emperor Theodosius during the final decade of the fourth century, Mithraism disappeared from the history of religions as a viable religious practice.
↑  Beck، Roger (17 فبراير 2011). "The Pagan Shadow of Christ?". BBC-History. مؤرشف من الأصل في 2019-04-19. اطلع عليه بتاريخ 2011-06-04. We know a good deal about them because archaeology has disinterred many meeting places together with numerous artifacts and representations of the cult myth, mostly in the form of relief sculpture.
↑  Coarelli؛ Beck، Roger؛ Haase، Wolfgang (1984). Aufstieg und niedergang der römischen welt [The Rise and Decline of the Roman World]. Walter de Gruyter. ص. 2026–. ISBN:978-3-11-010213-0. مؤرشف من الأصل في 2019-12-17. اطلع عليه بتاريخ 2011-03-20. A useful topographic survey, with map, by F. Coarelli (1979) lists 40 actual or possible mithraea (the latter inferred from find-spots, with the sensible proviso that a mithraeum will not necessarily correspond to every find). Principally from comparisons of size and population with Ostia, Coarelli calculates that there will have been in Rome "not less than 680–690" mithraea in all ... .
↑  Clauss، Manfred. The Roman Cult of Mithras: The God and his Mysteries. ص. xxi. ISBN:0-415-92977-6.
↑  Ulansey، David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. ص. 3. ISBN:0-19-506788-6. However, in the absence of any ancient explanations of its meaning, Mithraic iconography has proven to be exceptionally difficult to decipher.
↑  "Electronic Journal of Mithraic Studies". Electronic Journal of Mithraic Studies. مؤرشف من الأصل في 2011-05-17. اطلع عليه بتاريخ 2011-03-28. The Electronic Journal of Mithraic Studies (EJMS) is a revival of the Journal of Mithraic Studies edited by Dr. Richard Gordon. It is a place where researchers on Roman Mithraism can publish the product of their research and make it freely available for other interested people.
↑  Beck، Roger (20 يوليو 2002). "Mithraism". Encyclopaedia Iranica, Online Edition. مؤرشف من الأصل في 2019-04-18. اطلع عليه بتاريخ 2011-03-28. For most of the twentieth century the major problem addressed by scholarship on both Roman Mithraism and the Iranian god Mithra was the question of continuity.
↑  Ulansey، David (1991). Origins of the Mithraic Mysteries. New York: Oxford U. Press. ص. 90. ISBN:0-19-506788-6. It is therefore highly likely that it was in the context of Mithridates' alliance with the Cilician pirates that there arose the synchretistic link between Perseus and Mithra which led to the name Mithras (a Greek form of the name Mithra) being given to the god of the new cult.
↑  "[no article title cited]". Encyclopedia of World Religions. Encyclopædia Britannica, Inc. 2006. ص. 509. ISBN:978-1-59339-491-2. ... Mithra is the next most important deity and may even have occupied a position of near equality with Ahura Mazde. He was associated with the Sun, and in time the name Mithra became a common word for "Sun". Mithra functioned preeminently in the ethical sphere; he was the god of the covenant, who oversaw all solemn agreements that people made among themselves ... In later times Mithra gave his name to Mithraism, a mystery religion.
↑  Ulansey، David (1991). Origins of the Mithraic Mysterie s. New York: Oxford U. Press. ص. 8. ISBN:0-19-506788-6. Cumont's ... argument was straightforward and may be summarized succinctly: The name of the god of the cult, Mithras, is the Latin (and Greek) form of the name of an ancient إيرانian god, Mithra; in addition, the Romans believed that their cult was connected with Persia (as the Romans called Iran); therefore we may assume that Roman Mithraism is nothing other than the Iranian cult of Mithra transplanted into the Roman Empire.
↑  Gordon، Richard L. (1978). "The date and significance of CIMRM 593 (British Museum, Townley Collection". Journal of Mithraic Studies II: 148–174.. p. 160: "The usual western nominative form of Mithras' name in the mysteries ended in -s, as we can see from the one authentic dedication in the nominative, recut over a dedication to Sarapis (463, Terme de Caracalla), and from occasional grammatical errors such as deo inviato Metras (1443). But it is probable that Euboulus and Pallas at least used the name 'Mithra' as an indeclinable [foreign word] (ap. Porphyry, De abstinentia II.56 and IV.16)."
↑  E.g. in Rig Veda 3, Hymn 59 نسخة محفوظة 12 مارس 2019 على موقع واي باك مشين.
↑  Hinnells، John R. (1990). "Introduction: The questions asked and to be asked". في Hinnells، John R. (المحرر). Studies in Mithraism. Rome: L'Erma di Bretschneider. ص. 11. The god is unique in being worshipped in four distinct religions: هندوسية (as Mitra), in Iranian Zoroastrianism and مانوية (as Mithra), and in the Roman Empire (as Mithras).
↑  Boyce، Mary؛ Grenet، Frantz (1975). Zoroastrianism under Macedonian and Roman rule, Part 1. Brill. ص. 468, 469. ISBN:90-04-09271-4. مؤرشف من الأصل في 2016-10-13. اطلع عليه بتاريخ 2011-03-16. The theory that the complex iconography of the characteristic monuments (of which the oldest belong to the second century A.C.) could be interpreted by direct reference to Iranian religion is now widely rejected; and recent studies have tended greatly to reduce what appears to be the actual Iranian content of this "self consciously 'Persian' religion", at least in the form which it attained under the Roman empire. Nevertheless, as the name Mithras alone shows, this content was of some importance; and the Persian affiliation of the Mysteries is acknowledged in the earliest literary reference to them.
↑  Clauss, M. The Roman cult of Mithras, p. xxi: "... we possess virtually no theological statements either by Mithraists themselves or by other writers."
↑  Ulansey، David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. ص. 6. ISBN:0-19-506788-6.
↑  Ulansey، David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. ص. 8. ISBN:0-19-506788-6.
↑  David Ulansey, The origins of the Mithraic mysteries, p. 6: "Although the iconography of the cult varied a great deal from temple to temple, there is one element of the cult’s iconography which was present in essentially the same form in every mithraeum and which, moreover, was clearly of the utmost importance to the cult’s ideology; namely the so-called tauroctony, or bull-slaying scene, in which the god Mithras, accompanied by a series of other figures, is depicted in the act of killing the bull." نسخة محفوظة 7 يونيو 2019 على موقع واي باك مشين.
↑  Clauss, M., The Roman cult of Mithras, p. 77.
↑  Clauss, M. The Roman cult of Mithras, p. 98–99. An image search for tauroctony will show many examples of the variations.
↑  Näsström، Britt-Marie. "The sacrifi ces of Mithras" (PDF). مؤرشف من الأصل (PDF) في 2016-04-09. اطلع عليه بتاريخ 2011-04-04. He is wearing a قبعة فريجية and a wind-filled cloak, and, most remarkable of all, his head is turned in the other direction as if he would not look at his own deed. Still, this sacrifice is a guarantee of salvation for the participants.
↑  J. R. Hinnells, "The Iconography of Cautes and Cautopates: the Data", Journal of Mithraic Studies 1, 1976, pp. 36–67. See also William W. Malandra, Cautes and Cautopates Encyclopædia Iranica article. "نسخة مؤرشفة". مؤرشف من الأصل في 2020-09-05. اطلع عليه بتاريخ 2020-09-26.{{استشهاد ويب}}:  صيانة الاستشهاد: BOT: original URL status unknown (link)
↑  L'Ecole Initiative: Alison Griffith, 1996. "Mithraism" نسخة محفوظة 23 يناير 2013 على موقع واي باك مشين.
↑  Klauck، Hans-Josef؛ McNeil، Brian (ديسمبر 2003). The religious context of early Christianity: a guide to Graeco-Roman religions. T & T Clark Ltd. ص. 146–. ISBN:978-0-567-08943-4. مؤرشف من الأصل في 2016-10-13. اطلع عليه بتاريخ 2011-09-04.
↑  Beck، Roger (2006). The Religion of the Mithras cult in the Roman empire. Great Britain: Oxford University Press. ص. 21. مؤرشف من الأصل في 2021-08-18. Often, the mithraeum was embellished elsewhere with secondary exemplars of the tauroctony, and there also seem to have been small portable versions, perhaps for private devotion.
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عملة الملك الفارسي أرتابانوس الثاني (حوالي 128-124 قبل الميلاد). يُظهر الرسم الهلنستي على ظهره الملك راكعًا أمام إله شبيه بأبولو، يُعتقد أنه مثرا.
الإله مثراعلى نقش صخري لسابور الثاني في طق بستان يظهر النقش الصخري للملك الساساني سابور الثاني (309-79 قبل الميلاد) في طق بستان، المعروف أيضًا باسم طق البستان الأول، مشهدًا مزدوجًا من التنصيب والنصر.
تنصيب الإمبراطور الساساني أردشير الثاني (القرن الثالث الميلادي نقش بارز في طق بستان بإيران. على اليسار يقف يازاتا مثرامع بار صوم مرتفع يقدس التنصيب.
مثرا يذبح الثور. عمل فني روماني من الرخام، في القرن الثاني الميلادي. من روما. يرمز للإنتصار علي الشر الممثل في الشيطان.
إله الشمس الذي لا يُقهر سول إنفكتوس يحيط بمثراوهو يقتل الثور.