Written by Ezgi Cakirgoz
Looking back before their conversion to Islam, two beliefs were common among Kurdish people in ancient times: Mithraism and Zoroastrianism. It is still a matter of debate whether Mithraism is a branch of Zoroastrianism or a belief that developed on its own even before that. Based on this, it would not be wrong to say that these two beliefs are not independent of each other. However, in this article, we will try to get to know the religion of Mithraism in particular and understand its impact on the Kurds.
Mithra
"Mithra", from which the religion takes its name, is the god of light and oath and symbolizes contract, love, mercy, truth, honesty, and fidelity. The oldest written source in which Mithra’s name is mentioned is a treaty text dating back to the 19th century BC. In this agreement between the Hittites and Mitannis, an oath was sworn in the name of Varuna (a Hindu god, associated with the sky, oceans, and water), Nasatyas (one of the Hindu twin gods associated with medicine, health, dawn, and the sciences), and Mithra. (1)
Where, and when did Mithraism take place in religious history?
Mithraism, an ancient mystery religion centered on the deity Mithra, flourished primarily in the Roman Empire from the 1st to the 4th centuries CE. Its origins trace back to Persia, where Mithras was a prominent deity in Zoroastrianism. The religion gained popularity among soldiers and merchants in the Roman Empire, spreading from the eastern provinces to the west. Although predominantly found in Roman territories, Mithraism also had influence in regions beyond, including among the Kurds. Its rituals and iconography, centered around the mythical slaying of a bull, were often associated with themes of loyalty, courage, and the afterlife, making it particularly appealing to soldiers and those seeking spiritual solace in uncertain times. (2)
Iconography, as the only source
Mithraism has no known prophet or holy book, and no relevant written documents. Much about it is known only from archeologic reliefs and sculptures. (Naturally, unless there are explanatory documents, the interpretation of these archaeological sources becomes complicated and unclear.)
Mithra’s birth from a rock
Mithra is depicted as being born from a rock. He is shown with a dagger in one hand and a torch in the other. In some examples, it is also depicted as birth from an egg, and it is claimed that this symbolizes a virgin birth.
Mihtra slaying a bull (Tauroctony)
Tauroctony, the central iconographic motif of the Mithraic Mysteries, depicts the god Mithra slaying a sacred bull. This act symbolizes the creation of life from the bull's death. According to the myth, Mithras is often shown grasping the bull with one hand while plunging a dagger into its shoulder with the other. As the bull dies, its blood, tail, and various bodily fluids transform into beneficial elements, such as plants and animals, thus promoting fertility and renewal. The scene is usually accompanied by other figures and symbols, including a dog, a snake, a scorpion, and sometimes the Sun and Moon, all of which contribute to the complex astrological and cosmological themes central to Mithraic beliefs.
Banquet
The Banquet of Mithra and Sol is a significant scene in Mithraic iconography, depicting a symbolic meal shared between the god Mithra and the sun deity Sol Invictus. This banquet typically takes place after Mithras has slain the primordial bull, an act central to Mithraic mythology, symbolizing the triumph of good over evil and the renewal of life. The scene emphasizes themes of camaraderie and divine association, with Mithras and Sol often shown reclining together, reinforcing the connection between Mithraism and solar worship.
Lion-headed figure
The Lion of Mithras, also known as Phanes or leontocephaline, is often depicted with a lion's head and a human body; He is often entwined with a snake and surrounded by symbols such as keys, a staff, and a thunderbolt. Leontocephaly is believed to represent time and eternity, representing the limitless and cyclical nature of the cosmos. It also has connections with Phanes, the primordial god of creation and light in the Orpheus tradition, symbolizing the emergence of order from chaos. (3)
Ideas found in both Mithraic myth and Christianity
Born on 25 December
The idea that Jesus and Mithra were both born on December 25 arises from a mixture of historical, religious, and cultural influences. December 25 was chosen for Jesus by the Roman church in the 4th century; this date was probably chosen to Christianize and align with the Roman festival of Saturnalia and the Pagan winter solstice celebrations symbolizing the rebirth of the Sun. Mithra, a god in Persian mythology whose cult became popular in the Roman Empire, was also associated with the sun and rebirth. However, there is little evidence to conclusively claim that Mithra was celebrated on 25 December. The overlap in dates probably resulted from the Romans' tendency to combine their own traditions with those of conquered peoples, blending religious traditions to facilitate the conversion to Christianity.
Salvation
Salvation in Christianity refers to freedom from sin and its consequences, achieved through faith in the sacrificial death and resurrection of Jesus Christ, who reconciles believers to God and grants them eternal life. In Mithraism, it was believed that salvation would be achieved through the god Mithra, who was seen as an intermediary between the divine and human realms. Initiates of Mithraism participated in complex rituals and rites that symbolically reenacted the legendary actions of Mithras, which were thought to ensure their protection and immortality in the afterlife. Both religions emphasize the importance of a savior figure and the promise of an eternal, transformed existence.
The water-miracle
In Christianity, the miracle of water is often associated with Jesus turning water into wine at the wedding in Cana, as described in the Gospel of John. This miracle, Jesus' first public sign, demonstrated his divine power and revealed his glory, strengthening the faith of his disciples. In Mithraism, water had an important ritual importance. A notable aspect was the initiation ceremony, which included a ritual bath symbolizing purification and rebirth. Although not a miracle in the traditional sense, this ritual emphasized the transformative and sacred nature of water in Mithraic practices.
The sign of the cross
In both Christianity and Mithraism, the cross holds significant symbolic and religious meaning, albeit in distinct ways. In Christianity, the cross is central to the faith as the instrument of Jesus Christ's crucifixion and ultimate sacrifice for humanity's redemption. It represents suffering, salvation, and the triumph of good over evil. Christians view the cross as a symbol of hope, forgiveness, and eternal life through Jesus' resurrection. On the other hand, in Mithraism, a mystery religion practiced in the Roman Empire, the cross appears as a symbol associated with the god Mithras. Known as the Mithraic cross or the Mithraic tauroctony, it depicts Mithras slaying a bull, symbolizing cosmic renewal and the victory of light over darkness. While both crosses signify profound spiritual themes, their contexts and interpretations vary significantly between these two ancient religions. (4)
Its Impact on the Kurdish Culture
The symbol of the Sun
Parallels can be found between the symbolism of Mithra and the sun-related elements of Kurdish mythology. For example, sun motifs and symbols were frequently used in Mithraist temples. In Kurdish mythology, the sun holds an important place as the source of life, and it is known that in some myths the sun appears as a symbol of heroism and power. It is possible to see this even in the flags of the Kurdish states established in history.
Zerzewan
Zerzewan is a region in the Diyarbakır province of the Southeastern Anatolia Region. It is known that with the spread of Mithraism to Anatolia in ancient times, there were Mithraist temples and ruins in the region. These temples were often used for mysterious rites dedicated to the sun god Mithra. Mithraist ruins in Zerzewan can be considered as important evidence to investigate the presence of Mithraism in this region and its interaction with the Kurds.
Newroz
The influence of Mithraism on Newroz further deepens an important ritual in Kurdish culture, which is considered the sunrise and the beginning of spring. According to the Mithraic belief system, it is the symbol of the sanctity of the sun, the revival of nature, and the cycle of life. In this context, Newroz's connection with the sun cults of the Mithraic period strengthens the way the holiday is celebrated and its symbolic meanings. The tradition of lighting Newroz fire, which is common among Kurds, can be seen as a modern reflection of Mithraic fire rituals. (5)
References:
Beskow, P. (1978). The Routes of Early Mithraism. In BRILL eBooks (pp. 7–18). https://doi.org/10.1163/9789004671409_003
Persianism in Antiquity. (2017). In Franz Steiner Verlag eBooks. https://doi.org/10.25162/9783515113861
Schofield, A. (1995). The Search for Iconographic Variation in Roman Mithraism. Religion, 25(1), 51–66. https://doi.org/10.1006/reli.1995.0007
Mithras and Christianity. (n.d.). https://www.tertullian.org/rpearse/mithras/display.php?page=mithras_and_christianity
Netewe. (n.d.). KÜRD KÜLTÜRÜNDE MİTRA (MEHR)*. Netewe. https://portal.netewe.com/kurd-kulturunde-mitra-mehr/#:~:text=K%C3%9CRD%20K%C3%9CLT%C3%9CR%C3%9CNDE%20M%C4%B0TRA%20(MEHR)*,-20%2F12%2F2021&text=Mitraizm%20Hindu%2DAri%20halklar%C4%B1n%C4%B1n%20en,olduklar%C4%B1%20fikri%20genel%20kabul%20g%C3%B6r%C3%BCr
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