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{{Short description|Text from the Great Magical Papyrus of Paris}}
The "'''Mithras Liturgy'''" is a text from the Great Magical Papyrus of Paris, part of the [[Greek Magical Papyri]],<ref>K. Preisendanz, vol. 1, vii: "Das ''Große Zauberbuch'' der Bibliotheque Nationale Paris, Suppl. grec. 574, ein Sammelwerk von 3274 Zeilen auf 18 Doppelblättern, von der Kaiserl. Bibliothek 1857 aus der ''Collection Anastasi''  erworben..."</ref> numbered ''PGM'' IV.475–829.<ref>Greek text with German translation in Albrecht Dieterich, [https://archive.org/stream/einemithraslitur00dietuoft#page/2/mode/2up Eine Mithrasliturgie, 2nd edition, pp 1-2]</ref>  [[Albrecht Dieterich]], the first translator of the text in 1903, coined the name it is known by today,<ref>Albrecht Dieterich, [https://archive.org/details/einemithraslitur00dietuoft Eine Mithrasliturgie], Leipzig: Teubner, 2nd enlarged edn. 1910</ref><ref>Jaime Alvar Ezquerra, "Mithraism and Magic," in ''Magical Practice in the Latin West: Papers from the International Conference Held at the University of Zaragoza, 30 Sept. – 1st Oct. 2005'' (Brill, 2010), p. 522.</ref> based on the invocation of Helios Mithras (Ἥλιοϲ Μίθραϲ) as the god who will provide the initiate with a revelation of immortality.<ref>{{cite book | last1 = Meyer | first1 = Marvin | title = The historical Jesus in context | chapter = The Mithras Liturgy |editor1= A.J. Levine |editor2=Dale C. Allison, Jr. |editor3=John Dominic Crossan | publisher = Princeton University Press | year = 2006 | location = New Jersey | pages = 180–182 | isbn = 0-691-00991-0 }}. The reference is on line 482.</ref> The text is generally considered to be a product of the [[syncretism|religious syncretism]] characteristic of the [[Hellenistic religion|Hellenistic]] and [[Roman Empire|Roman Imperial]] era, as were the [[Mithraic mysteries]] themselves.<ref>Hans Dieter Betz, "Magic and Mystery in the Greek Magical Papyri," in ''Magika Hiera: Ancient Greek Magic and Religion'' (Oxford University Press, 1997), p. 252.</ref> Some scholars have argued that the text has no direct connection to Mithraic ritual practice;<ref>Alvar, "Mithraism and Magic," pp. 523–532, notes that [[Franz Cumont]] and [[Richard Reitzenstein]] immediately rejected the claim that the text was an authentic Mithraic liturgy; Alvar, who emphasizes the magical nature of the text, is among the 21st-century scholars who concur.</ref> others consider it an authentic reflection of Mithraic liturgy,<ref>[[Marvin Meyer]], "The 'Mithras Liturgy' as Mystery and Magic," in ''Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices'' (Brill, 2012), p. 447ff.</ref> or view it as Mithraic material reworked for the [[Magic in the Greco-Roman world|syncretic tradition of magic and esotericism]].<ref>Hans Dieter Betz, ''The "Mithras Liturgy": Text, Translation, and Commentary'' (Mohr Siebeck, 2005), p. 37 ''et passim''.</ref>

The [[codex]] containing the text was acquired by the [[Bibliothèque nationale de France|Bibliothèque Nationale]] in 1857.<ref>Paris Bibliothèque Nationale Suppl. gr. 574.</ref> It is thought to date to the early 4th century AD, though Dieterich proposed a date of composition as early as 100–150 AD.<ref>{{cite book | last1 = Meyer | first1 = Marvin | title = The historical Jesus in context | chapter = The Mithras Liturgy |editor1= A.J. Levine |editor2=Dale C. Allison, Jr. |editor3=John Dominic Crossan | publisher = Princeton University Press | year = 2006 | location = New Jersey | pages = 182 | url = https://books.google.com/books?id=wMbEyeDSQQgC | accessdate = 2011-01-20 | isbn = 0-691-00991-0 }}</ref>  Its likely provenance in [[Roman Egypt|Egypt]], where evidence of the Mithraic cult is rare, presents a major challenge to the possibility of it being an original Mithraic liturgy.<ref>Alvar, "Mithraism and Magic," p. 532.</ref>

==Structure==
[[Marvin Meyer]] divides the Mithras Liturgy into two sections:<ref>Marvin W. Meyer, ''The Ancient Mysteries: A Sourcebook of Sacred Texts'' (University of Pennsylvania Press, 1999), p. 212. Alvar, "Mithraism and Magic," p. 525, follows the same structural outline while rejecting the identification of the text as Mithraic.</ref> Lines 475–750 are a liturgy for the mystic ascent of the soul through seven stages, and 751–834 provide instructions on how to enact the liturgy.

The text begins by invoking [[Providentia|Providence]] ''(Pronoia)'' and [[Cupid and Psyche|Psyche]] ("Soul") or in other readings [[Tyche]].<ref>Hans Dieter Betz, ''The Greek Magical Papyri in Translation'' (University of Chicago Press, 1986), p. 48, note 79.</ref> The speaker of the invocation announces that he is writing down the mysteries to offer instruction and not for gain, and that he seeks a revelation of the universe and immortality guided by an ''archangelos'' (ἀρχάγγελος, "high messenger") of Helios Mithras (lines 475–485).

===Ascent===
The ascent through seven grades is viewed by Meyer as representing Mithraic initiation,<!--will come back to this--> but it also bears a more general resemblance to the ascent of the initiate in [[theurgy]], with parallels in fragments from the [[Chaldaean Oracles]].<ref>Sarah Iles Johnston, "Rising to the Occasion: Theurgic Ascent in Its Cultural Milieu," in ''Envisioning Magic: A Princeton Seminar and Symposium'' (Brill, 1997), p. 181ff.</ref>

====1. Four Elements====
The speaker invokes the [[four elements|four classical primordial elements]], punctuated by ''[[voces magicae]]'', magical sounds, in the following sequence:
* <small>PPP SSS PHR[E]</small>, a popping and hissing sound characteristic of incantations
*''[[pneuma]]'' (wind, breath, spirit)
* <small>MMM</small>
* [[Fire (classical element)|fire]]
* <small>ĒY ĒIA EĒ</small>
* [[Water (classical element)|water]]
* <small>ŌŌŌ AAA EEE</small>
* [[Earth (classical element)|earth]]
* <small>YĒ YŌĒ</small>
These elements he refers to as "first origin of my origin" from which his "complete body" is made. He identifies himself by name, and by the name of his mother. The soul's encounter with the four elements is rehearsed as both generation and regeneration (lines 485–537).<ref name="Mithraism 525">Alvar, "Mithraism and Magic," p. 525.</ref>

====2. Lower powers of air====
At this level (lines 537–585), the revelation-seeker is supposed to breathe deeply and feel himself lifted up, as if in midair, hearing and seeing nothing of mortal beings on earth. He is promised to see instead the divine order of the "visible gods" rising and setting. Ritual silence is prescribed, followed by another sequence of hissing, popping, and thirteen magic words: "Then you will see the gods looking graciously upon you and no longer rushing at you, but rather going about in their own order of affairs." After a shocking crash of thunder, another admonition of silence, and a magic incantation, the disk of the sun is to open and issue five-pointed stars. The eyes are to be closed for the following prayer.

====3. Aion and powers====
In this prayer (lines 585–628), the speaker again names himself and his mother, followed by an extensive list of translatable epithets such as "Light-maker" and "Fire-driver" interspersed with magic names. These are "planetary guardians of the gates of heaven".<ref name="Mithraism 525"/> Among the invocations are [[Aion (deity)|Aion]] and [[Tetragrammaton|Iao]]. An extensive series of vowels are pronounced "with fire and spirit." After thunder and a feeling of physical agitation, another series of magic words elicits a vision of Helios.

====4. Helios====
Helios is described as "a youthful god, beautiful in appearance, with fiery hair, and in a white tunic and a scarlet cloak, and wearing a fiery crown." He is to be given the "fire greeting" (lines 628–657), and asked for protection while kissing [[amulet|phylacteries]].

====5. Seven ''Tychai''====
The celestial doors are thrown open to reveal seven virgins dressed in linen and with faces of [[asp (snake)|asp]]s, an element identified as Egyptian. They carry golden wands, and are to be hailed individually (lines 657–672).

====6. Seven Pole-Lords====
Next to come forth are the seven Pole-Lords, wearing linen loincloths and with faces of bulls. They have seven gold diadems, and are also to be hailed individually by name. These have powers of thunder, lightning, and earthquakes, as well as the capacity to grant physical health, good eyesight and hearing, and calmness (lines 673–692). The two groups of seven, female and male, are both depicted in an Egyptian manner and represent the "region of the fixed stars."<ref name="Mithraism 525"/>

====7. Highest god====
In the midst of lightning and tremors of the earth, the highest god appears, youthful and bright in appearance, wearing a white tunic, a golden crown, and trousers. He holds the shoulder of a bull in what seems to be an astronomical reference (lines 696–724). His eyes project lightning bolts, and stars issue from his body. The instructions are to "make a long bellowing sound, straining your belly, that you may excite the five senses; bellow long until out of breath, and again kiss the phylacteries."

The encounter with the highest god is intended to result in [[divine revelation]] and ''apathanatismos'', a technical term for the temporary achieving of a state of immortality.<ref>Meyer, ''The Ancient Mysteries,'' p. 212; Radcliffe G. Edmonds III, "At the Seizure of the Moon: The Absence of the Moon in the Mithras Liturgy," in ''Prayer, Magic, and the Stars in the Ancient and Late Antique World'' (Pennsylvania State University Press, 2003), p. 224.</ref>

===Enactment and use===
Lines 751–834 are instructions on how to enact the liturgy. The practitioner is warned not to misuse the ''mysterion'' (lines 724–834), and is given instructions on the preparation of magical accoutrements: a [[Scarab (artifact)|sun scarab]] ointment (751–778), the herb ''kentritis'' (778–792), and the protective phylacteries for the ritual (813–819). The section also offers some additional information and incantations.<ref name="Mithraism 525"/>

==Magic context==
In Book&nbsp;IV of the ''Greek Magical Papyri'' in which the "Mithras Liturgy" occurs, lines&nbsp;1–25 are a spell calling on Egyptian and Jewish powers in order to obtain information. Lines&nbsp;1127–1164 are a spell for exorcising a demon, using Coptic words of Christian origin,{{citation needed|date=March 2013}} with instructions for preparing an amulet. Lines&nbsp;1716–1870 are headed "Sword of Dardanos" and is a love spell.

The Mithras Liturgy shares several elements found widely in magic as practiced in the [[Greco-Roman world]], which drew on or claimed the authority of [[ancient Egyptian religion|Egyptian religion and magic]]. These include the preparation of [[amulet]]s and ointments, the timing of rituals based on astronomical phenomena or [[horoscope]]s, and the manipulation of breath and speech. Vocalizations include popping and hissing sounds for [[onomatopoeia]], variations on the sequence of [[ancient Greek vowels|Greek vowels]], [[glossolalia]], and words that are untranslatable but seem to derive from or are intended to ''sound'' like [[ancient Egyptian language|Egyptian]], [[Biblical Hebrew|Hebrew]] and other languages.<ref name="Mithraism 525"/>

The "Mithras Liturgy" is the only text in [[Hans Dieter Betz|Betz]]'s collection of the ''Greek Magical Papyri'' that involves a request for immortality.{{citation needed|date=June 2013}} It is an example of the difficulty in distinguishing between "magic" and "religion" in the ancient world.<ref>{{cite book |first=A.F. |last=Segal |year=1981 |section=Hellenistic magic: Some questions of definition |title=Studies in Gnosticism and Hellenistic Religions: Presented to Gilles Quispel on the occasion of his 65th birthday |publisher=Brill |pages=354–355}}</ref>

==Questions of Mithraic content==
The name "the Mithras liturgy" was given to it by Dieterich, who dedicated the edition to [[Franz Cumont]].  But Cumont could not see the text as being [[Mithraic]] in origin. Gee believes that its origins should be sought in this context, while Hans Dieter Betz thinks rather of a wandering philosophical origin.<ref>John Gee, [http://www.bookreviews.org/pdf/4294_4269.pdf review of Hans Dieter Betz, ''The "Mithras Liturgy": Text, Translation and Commentary''], in ''Review of Biblical Literature'' (2005).</ref>

Classicist Johan C. Thom notes that opinions regarding the context of the text differ, for example, Mithraism or another mystery cult, ancient magic, the Egyptian cult regarding the dead, or [[theurgy]].<ref>Johan Thom, [http://www.bookreviews.org/pdf/4294_5056.pdf  review of Hans Dieter Betz, ''The "Mithras Liturgy": Text, Translation and Commentary''], in  ''Review of Biblical Literature'' (2006).</ref> Mithraic scholars such as Cumont, [[Ulrich von Wilamowitz-Moellendorff]], [[Martin P. Nilsson]], and [[Walter Burkert]] do not identify the text as a Mithraic liturgy.<ref>''The "Mithras Liturgy":Text, Translation and Commentary'' (Tubingen: Mohr Siebeck, 2003). p.15</ref>  Cumont argued that the text lacked Mithraic [[eschatology]], the Mithraic doctrine of the passage of the soul through the seven planetary spheres, and Mithras as a guide in the ascension.<ref>''The "Mithras Liturgy":Text, Translation and Commentary'' (Tubingen: Mohr Siebeck, 2003). p.12</ref>

Betz believes that the Mithras Liturgy is a product at the meeting-point of Greek, Egyptian, and Mithraic traditions, finally identifying the central 'ascent' section as a product of early [[Hermeticism]].<ref>''The "Mithras Liturgy":Text, Translation and Commentary'' (Tubingen: Mohr Siebeck, 2003)</ref> Richard Gordon, however, doubts that Hermeticism influenced the text.<ref>Richard Gordon, "Probably Not Mithras", ''The Classical Review'' Vol. 55, No. 1 (March 2005) pp. 99-100.</ref>

[[Marvin Meyer]] is certain that the text has connections to [[Mithraism]] and believes that it "contributes a great deal to the study of magic, miracle, and ritual in religions in antiquity and [[late antiquity]], including Christianity, and the stories of miracles attributed to Jesus and others may profitably be studied with texts like the Mithras Liturgy at hand."<ref>{{cite book | last1 = Meyer | first1 = Marvin | title = The historical Jesus in context | chapter = The Mithras Liturgy |editor1= A.J. Levine |editor2=Dale C. Allison, Jr. |editor3=John Dominic Crossan | publisher = Princeton University Press | year = 2006 | location = New Jersey | pages = 182 | isbn = 0-691-00991-0 }}</ref>

==See also==
*[[Magic in the Graeco-Roman world]]

==References==
{{reflist|30em}}

==Further reading==
*{{cite book |first=S. |last=Eitrem |title=Les Papyrus magiques grecs de Paris |year=1923 |lang=fr}}
*{{cite book |first=Marvin W. |last= Meyer|title=The "Mithras liturgy" |year=1976 |place=Missoula, MT |publisher=Scholars Press for the Society of Biblical Literature |isbn=0891301135 |url=https://archive.org/details/mithrasliturgy0000unse |url-access=registration}}

[[Category:4th-century manuscripts]]
[[Category:Magic words]]
[[Category:Mithraism]]