Lucrezia Spera, "Characteristics of the Christianization of Space in Late Antique Rome: New Considerations a Generation after Charles Pietri's Roma Christiana", in: Cities and Gods: religious space in transition, ed. Ted Kaizer &c., Peeters, 2013, p.121-142 (online here （页面存档备份，存于互联网档案馆）, p.128: "In general, there may be some basis for the idea that on the Aventine as on the Caelian the planning of the Church of Rome was inserted to some extent within 'empty spaces' that began to appear in the urban network after the destabilising event of the sack of the City."
Levi, "Aion," p. 302: "Thus Ahura-Mazda is invoked in Latin as Caelus aeternus Iupiter; and other allegorical representations of the Mithriac Caelus occur in the form of an eagle leaning over the heavenly sphere, adorned with the signs of the planets or with the zodiacal ring." but no reference is given for the claim. Salomon Reinach ,Orpheus: A General History of Religions, translated by Florence Simmonds (London: Heinemann, 1909), p. 68, also claims that Ahura-Mazda was referred to as Caelus by the Romans; again without reference.
Howard M. Jackson, "The Meaning and Function of the Leontocephaline in Roman Mithraism" in Numen, Vol. 32, Fasc. 1 (Jul., 1985), pp. 17-45. Online here. P.18: "On the provisos, however, that the statue represents a leontocephaline (it does have the usual wings and keys), that the crucial word is correctly restored, and that the word identifies the statue itself, the being's name was Arimanius, nominally the equivalent of Ahriman, the great Evil One of the Zoroastrian pantheon. In support of this admittedly shaky identification of the leontocephaline there are the facts that Arimanius is known from inscriptions to have figured as a deus in the Mithraic cult (CIMRM #369 （页面存档备份，存于互联网档案馆）, an altar from Rome; #1773 （页面存档备份，存于互联网档案馆） with fig 461 and #1775 （页面存档备份，存于互联网档案馆）, both from Pannonia) and to have been depicted by some kind of plastic image (signum Arimanium: CIMRM #222 （页面存档备份，存于互联网档案馆）, from Ostia)."
Cumont, Franz (1903). The Mysteries of Mithras. p. 173. Retrieved 6 July 2011. "Whilst the majority of the Oriental cults accorded to women a considerable role in their churches, and sometimes even a preponderating one, finding in them ardent supporters of the faith, Mithra forbade their participation in his Mysteries and so deprived himself of the incalculable assistance of these propagandists. The rude discipline of the order did not permit them to take the degrees in the sacred cohorts, and, as among the Mazdeans of the Orient, they occupied only a secondary place in the society of the faithful. Among the hundreds of inscriptions that have come down to us, not one mentions either a priestess, a woman initiate, or even a donatress."
The Greater [Bundahishn] IV.19-20 （页面存档备份，存于互联网档案馆）: "19. He let loose Greed, Needfulness, [Pestilence,] Disease, Hunger, Illness, Vice and Lethargy on the body of Gav' and Gayomard. 20. Before his coming to the 'Gav', Ohrmazd gave the healing Cannabis, which is what one calls 'banj', to the' Gav' to eat, and rubbed it before her eyes, so that her discomfort, owing to smiting, [sin] and injury, might decrease; she immediately became feeble and ill, her milk dried up, and she passed away."
azargoshnasp.net
Beck, Roger. "The mysteries of Mithras: A new account of their genesis" (PDF). Retrieved 2011-03-23. "... It may properly be called a ‘Cumontian scenario’ for two reasons: First, because it looks again to Anatolia and Anatolians; Secondly, and more importantly, because it hews to the methodological line first set by Cumont."
bbc.co.uk
Beck, Roger (17 February 2011). "The Pagan Shadow of Christ?" （页面存档备份，存于互联网档案馆）. BBC-History. Retrieved 4 June 2011. "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."
books.google.com
David Ulansey, The origins of the Mithraic mysteries, p. 6 （页面存档备份，存于互联网档案馆）: "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."
[1] （页面存档备份，存于互联网档案馆） William M. Brashear, A Mithraic Catechism from Egypt
"Beck on Mithraism", pp. 34–35. Online here (5) （页面存档备份，存于互联网档案馆）.
... the area [the Crimea] is of interest mainly because of the terracotta plaques from Kerch (five, of which two are in Corpus Inscriptionum et Monumentorum Religionis Mithriacae（英语：CIMRM） as numbers 11 and 12). These show a bull-killing figure and their probable date (second half of 1st Century BCE to first half of 1st century AD) would make them the earliest tauroctonies – if it is Mithras that they portray. Their iconography is significantly different from that of the standard tauroctony (e.g. in the Attis-like exposure of the god's genitals). Roger Beck, Mithraism since Franz Cumont, Aufsteig und Niedergang der romischen Welt, II 17.4 (1984), p. 2019 (3) （页面存档备份，存于互联网档案馆）
E.D. Francis "Plutarch's Mithraic pirates", an appendix to the article by Franz Cummont "The Dura Mithraeum" in John R. Hinnells Mithraic Studies: Proceedings of the first international congress Vol 1, pp. 207–210. Manchester University Press, 1975. (The reference to Servius is in a lengthy footnote to page 208.) Google books link （页面存档备份，存于互联网档案馆）
John R. Hinnells, "Reflections on the bull-slaying scene" in Mithraic studies, vol. 2, pp. 303–304 （页面存档备份，存于互联网档案馆）: "Nevertheless we would not be justified in swinging to the opposite extreme from Cumont and Campbell and denying all connection between Mithraism and Iran."
John R. Hinnells, "Reflections on the bull-slaying scene" in Mithraic studies, vol. 2, pp. 303–304 （页面存档备份，存于互联网档案馆）: "Since Cumont’s reconstruction of the theology underlying the reliefs in terms of the Zoroastrian myth of creation depends upon the symbolic expression of the conflict of good and evil, we must now conclude that his reconstruction simply will not stand. It receives no support from the Iranian material and is in fact in conflict with the ideas of that tradition as they are represented in the extant texts. Above all, it is a theoretical reconstruction which does not accord with the actual Roman iconography. What, then, do the reliefs depict? And how can we proceed in any study of Mithraism? I would accept with R. Gordon that Mithraic scholars must in future start with the Roman evidence, not by outlining Zoroastrian myths and then making the Roman iconography fit that scheme. ... Unless we discover Euboulus’ history of Mithraism we are never likely to have conclusive proof for any theory. Perhaps all that can be hoped for is a theory which is in accordance with the evidence and commends itself by (mere) plausibility."
Beck, Roger, "In the place of the lion: Mithras in the tauroctony" in Beck on Mithraism: collected works with new essays (2004), p. 270–276 （页面存档备份，存于互联网档案馆）.
Renan, E., Marc-Aurele et la fin du monde antique. Paris, 1882, p. 579 （页面存档备份，存于互联网档案馆）: "On peut dire que, si le christianisme eût été arrêté dans sa croissance par quelque maladie mortelle, le monde eût été mithriaste."
J. A. Ezquerra, translated by R.Gordon, Romanising oriental Gods: myth, salvation and ethics in the cults of Cybele, Isis and Mithras. Brill, 2008, pp.202–203: "Many people have erroneously supposed that all religions have a sort of universalist tendency or ambition. In the case of Mithraism, such an ambition has often been taken for granted and linked to a no less questionable assumption, that there was a rivalry between Mithras and Christ for imperial favour. ... If Christianity had failed, the Roman empire would never have become Mithraist." Google books preview here (6) （页面存档备份，存于互联网档案馆）.
brillonline.com
booksandjournals.brillonline.com
David, Jonathan (2000). "The Exclusion of Women in the Mithraic Mysteries: Ancient or Modern?". Numen.47 (2): 121–141. doi:10.1163/156852700511469 （页面存档备份，存于互联网档案馆）., at p. 121.
britannica.com
"Roman Religion" （页面存档备份，存于互联网档案馆）. Encyclopædia Britannica Online. Encyclopædia Britannica. Retrieved 4 July 2011. "For a time, coins and other monuments continued to link Christian doctrines with the worship of the Sun, to which Constantine had been addicted previously. But even when this phase came to an end, Roman paganism continued to exert other, permanent influences, great and small....The ecclesiastical calendar retains numerous remnants of pre-Christian festivals—notably Christmas, which blends elements including both the feast of the Saturnalia and the birthday of Mithra."
"Mithra" （页面存档备份，存于互联网档案馆）. Encyclopædia Britannica Online. Encyclopædia Britannica. Retrieved 2011-04-09. "Mithra, also spelled Mithras, Sanskrit Mitra, ... In the 3rd and 4th centuries AD, the cult of Mithra, carried and supported by the soldiers of the Roman Empire, was the chief rival to the newly developing religion of Christianity."
brynmawr.edu
bmcr.brynmawr.edu
Edwell, Peter. "Roger Beck, The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun. Reviewed by Peter Edwell, Macquarie University, Sydney" （页面存档备份，存于互联网档案馆）. Retrieved 2011-06-14. "The study of the ancient mystery cult of Mithraism has been heavily influenced over the last century by the pioneering work of Franz Cumont followed by that of M. J. Vermaseren. Ever since Cumont’s volumes first appeared in the 1890s, his ideas on Mithraism have been influential, particularly with regard to the quest for Mithraic doctrine. His emphasis on the Iranian features of the cult is now less influential with the Iranising influences generally played down in scholarship over the last thirty years. While the long shadow cast by Cumont is sometimes susceptible to exaggeration, recent research such as that of Robert Turcan demonstrates that Cumont’s influence is still strong."
canterbury.ac.nz
canterbury.ac.nz
Gordon, Richard. "FAQ" （页面存档备份，存于互联网档案馆）. Retrieved 2011-03-22. "In general, in studying Mithras, and the other Greco-oriental mystery cults, it is good practice to steer clear of all information provided by Christian writers: they are not 'sources', they are violent apologists, and one does best not to believe a word they say, however tempting it is to supplement our ignorance with such stuff."
Per Beskow, "Branding in the Mysteries of Mithras?", in Mysteria Mithrae, ed. Ugo Bianchi (Leyden 1979), 487-501. He describes the entire idea as a "scholarly myth". See also FAQ （页面存档备份，存于互联网档案馆） by Dr. Richard Gordon.
Per Beskow, "Branding in the Mysteries of Mithras?", in Mysteria Mithrae, ed. Ugo Bianchi (Leyden 1979), 487-501. He describes the entire idea as a "scholarly myth". See also FAQ （页面存档备份，存于互联网档案馆） by Dr. Richard Gordon; Luc Renaud, Les initiés aux mystères de Mithra étaient-ils marqués au front? Pour une relecture de Tertullien, De Praescr. 40, 4, in: Bonnet, C. / Ribichini, S. / Steuernagel, D. (ed.), Religioni in contatto nel Mediterraneo antico : modalità di diffusione e processi di interferenza, Actes de colloque (Come, mai 2006), Pisa / Rome, Fabrizio Serra Editore (Mediterranea, IV), 2007, p. 171-180. German translation here （页面存档备份，存于互联网档案馆）.
hums.canterbury.ac.nz
Gordon, Richard L. (1978). "The date and significance of CIMRM 593 (British Museum, Townley Collection". Journal of Mithraic Studies II: 148–174.. Online here (2) （页面存档备份，存于互联网档案馆）
Gordon, Richard L. (1978). "The date and significance of CIMRM 593 (British Museum, Townley Collection". Journal of Mithraic Studies II: 148–174.. Online here (4) （页面存档备份，存于互联网档案馆） CIMRM 362 a , b = el l, VI 732 = Moretti, lGUR I 179: "Soli | Invicto Mithrae | T . Flavius Aug. lib. Hyginus | Ephebianus | d. d. – but the Greek title is just "`Hliwi Mithrai". The name "Flavius" for an imperial freedman dates it between 70–136 CE. The Greek section refers to a pater of the cult named Lollius Rufus, evidence of the existence of the rank system at this early date.
Bianchi, Ugo. "The Second International Congress of Mithraic Studies, Tehran, September 1975" （页面存档备份，存于互联网档案馆） (PDF). Retrieved 2011-03-20. "I welcome the present tendency to question in historical terms the relations between Eastern and Western Mithraism, which should not mean obliterating what was clear to the Romans themselves, that Mithras was a ‘Persian’ (in wider perspective: an Indo-Iranian) god."
Yamauchi delivered a paper at the IInd International Congress on Mithraic Studies in Tehran in 1975; E. Yamauchi, 'The Apocalypse of Adam, Mithraism and Pre-Christian Gnosticism', J. Duchesne-Guillemin (ed.), Études Mithraiques, (Acta Iranica IV; Leiden/Teheran/Liège, 1978), pp. 537-63. In "Pre-Christian Gnosticism, the New Testament and Nag Hammadi in recent debate", Themelios 10.1 (September 1984): 22-27, online here （页面存档备份，存于互联网档案馆）, Yamauchi refers to "my attempt to date the ApocAd on the basis of the allusion to the well-known Mithraic motif of the 'birth from a rock' (CG V, 80.24-25) in a paper which I presented at the IInd International Congress of Mithraic Studies at Teheran in 1975.90 On the basis of the epigraphic and iconographic evidence collected by M. J. Vermaseren, I sought to demonstrate that this topos was not known before the second century AD and that the probable provenance for knowledge of such a motif for a Gnostic writer was Italy." Edwin M. Yamauchi, "Easter: Myth, Hallucination, or History?" Christianity Today on March 15, 1974 and March 29, 1974. Online here （页面存档备份，存于互联网档案馆）.
R. Beck in response to I.P. Culianu, "L'«Ascension de l'Âme» dans les mystères et hors des mystères," in La Soteriologia dei culti orientali nell' impero romano (Brill, 1982), p. 302 （页面存档备份，存于互联网档案馆）: "My other point is just to bring in a Mithraic monument, which has not so far figured in our conversations, but which I believe is of great importance, and that is the monument of Ottaviano Zeno, recently edited by Professor Vermaseren (Mithriaca IV, Leiden 1978). Its upper register contains a row of seven altars, with two Aion-typc figures, both entwined with serpents; one is winged, the other not. These two figures and their positions, the one at the extreme left of the row order, the other in the center, allows one to speculate on the planetary order underlying these otherwise anonymous altars. Professor Vermaseren produces, to my mind, a very plausible set of identifications, seeing the Aion on the left as Saturn, and the Aion in the center as a type of Jupiter, or rather a Caelus aeternus in the position of Jupiter (pp. 52-53). The question then arises, what order of the planets is implied for the seven altars? These are in fact more than one possible sequence, and others, of course, if one identifies the Aions differently." No reference is given for the claim.
H. von Gall, "The Lion-headed and the Human-headed God in the Mithraic Mysteries," in Jacques Duchesne-Guillemin ed. Études mithriaques, 1978, p. 511 （页面存档备份，存于互联网档案馆）: "Very characteristic of Roman Mithraic art is the type of a naked lion-headed youth. He is entwined by a snake, and the snake's head usually rests on the lion's head. The lion's mouth of this demon is usually open giving a grim and infernal impression. He is mostly represented with four wings, and further attributes are two keys (or one key) and a scepter in each hand: sometimes he is standing on a globe (fig. 1). It must be stressed that this mythological type is entirely restricted to Mithraic art. Exact parallels are missing in contemporary Egypt and from the composite beings on Gnostic gems, though in both of these cases animal-headed creatures are numerous. There is a variant of the lion-headed Mithraic demon with an entirely human body, which also has a human head. This latter type is more scarcely represented though it must be supposed that some headless statues with a small neck and acccntuated shoulders may have belonged to the human-headed type (pl. XXX)."
Roger Beck, A reprinted article on the Ponza zodiac in: Beck on Mithraism, Ashgate (2004), p. 194 （页面存档备份，存于互联网档案馆） (original article page no. 110): "The other monuments in which a snake is associated with a zodiac are, significantly, all Mithraic, and for the most part they are monuments of the lion-headed god. There is no need for us to enter into the vexed question of who exactly this deity is. It is sufficient for our purposes 'that, from the iconography, the god was concerned with time, seasonal change and cosmic power' (Gordon, 1975: 222), a position that, I believe, few scholars would be inclined to deny. Nor shall I be attempting to prove that proposition, since my argument would then be circular. The association of the lion-headed god with time is established largely through the iconography of snake and zodiac. One cannot therefore argue that the snake and zodiac, as found at Ponza, are symbols of time because they are associated elsewhere with the lion-headed god. Rather, I wish only to demonstrate that, accepting as a premise that the snake with the zodiac is a symbol of time, and in particular of time as defined by the sun's annual journey."
Israel Roll, The mysteries of Mithras in the Roman Orient: the problem of origin, in: "Journal of Mithraic Studies", Volume II, No. 1, pages 53-68. Reference given is: Dunand, M., Le temple d'Echmoun a Sidon, Essai de chronologie, Bulletin du Musée de Beyrouth 26, 1973 (appeared in 1975), p.7-25 (plate XIII left). Also mentioned by Roger Beck, Mithraism since Franz Cumont, ANRW II, p.2013 （页面存档备份，存于互联网档案馆）: "A cippus from Sidon (DUNAND 1973) attests a ἱερεύς of Mithras in A.D. 140/141."
Vivienne J. Walters, The cult of Mithras in the Roman provinces of Gaul, p.108-110, item 39 with bibliography, "A stone relief from Trier (Augusta Treverorum), now in the Rheinisches Landesmuseum, Trier, Inventory no. S.T.9981. See plate XVIII. Google books preview here （页面存档备份，存于互联网档案馆）. "At Housesteads, which has produced perhaps the closest parallel for the Trier relief, there was a cult relief behind the egg birth and flanking altars." On p.25 （页面存档备份，存于互联网档案馆） the author suggests that the same may have been true here at Trier.
Hubertus von Gall, The Lion-Headed and the Human-Headed God in the Mithraic Mysteries in: Jacques Duchesne-Guillemin(ed.), Études Mithriaques, p.511-526, p.522. Google Books preview here （页面存档备份，存于互联网档案馆）. CIMRM 695-6 （页面存档备份，存于互联网档案馆）, fig. 197. Von Gall states that some scholars believe that the Housesteads relief is in fact a Phanes sculpture which has been reused by the Mithras cult.
Ulansey, David, The Origins of the Mithraic Mysteries, p.120 （页面存档备份，存于互联网档案馆）.
Erika Manders, Coining Images of Power: Patterns in the Representation of Roman Emperors on Imperial Coinage, A.D. 193-284, Brill, 2012, p.130 （页面存档备份，存于互联网档案馆）: "Sol, however, did not have the exclusive right to appear as pacator orbis and invictus on third-century coins. Jupiter, Aurelian, Probus and Numerian appear as pacator orbis too, while, apart from Sol, other gods (Jupiter, Hercules and Mars) received the epithet invictus." References are given to coin types.
Gary Lease, "Mithraism and Christianity", in: ANRW II, p.1328 （页面存档备份，存于互联网档案馆）: "To be specific, it is clear that the few scattered remarks in Christian polemical literature against Mithraism, together with the scanty archaeological remains of the Mithraic religion, do not bear out a direct influence of one religion upon the other."
Milton Luiz Torres, "Christian Burial Practices at Ostia Antica: Backgrounds and Contexts with a Case Study of the Pianabella Basilica", Diss. 2008, p.72.[永久失效連結]: "There is also a mithraeum seemingly converted to Christian use at the Baths of Mithras (Fig. 6)."
google.com.tw
books.google.com.tw
Geden, A. S. (15 October 2004). Select Passages Illustrating Mithraism 1925[永久失效連結]. Kessinger Publishing. pp. 51–. ISBN 978-1-4179-8229-5. Retrieved 28 March 2011. "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."
Coarelli; Beck, Roger; Haase, Wolfgang (1984). Aufstieg und niedergang der römischen welt (The Rise and Decline of the Roman World) （页面存档备份，存于互联网档案馆）. Walter de Gruyter. pp. 2026–. ISBN978-3-11-010213-0 （页面存档备份，存于互联网档案馆）. Retrieved 20 March 2011. "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 ... ."
Hopfe, Lewis M.; Richardson, Henry Neil (September 1994). "Archaeological Indications on the Origins of Roman Mithraism". In Lewis M. Hopfe. Uncovering ancient stones: essays in memory of H. Neil Richardson （页面存档备份，存于互联网档案馆）. Eisenbrauns. pp. 147–. ISBN 978-0-931464-73-7. Retrieved 19 March 2011. "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 Dura Europas. Between the second and fourth centuries C.E. Mithraism may have vied with Christianity for domination of the Roman world."
Michael Speidel (1980). Mithras-Orion: Greek hero and Roman army god （页面存档备份，存于互联网档案馆）. Brill. pp. 1–. ISBN978-90-04-06055-5 （页面存档备份，存于互联网档案馆）. "India's sacred literature refers to him since the hymns of the Rig Veda. But it was in Iran where Mithras rose to the greatest prominence: rebounding after the reforms of Zarathustra, Mithras became one of the great gods of the Achaemenian emperors and to this very day he is worshipped in India and Iran by Parsees and Zarathustrians."
Hopfe, Lewis M.; Richardson, Henry Neil (September 1994). "Archaeological Indications on the Origins of Roman Mithraism". In Lewis M. Hopfe. Uncovering ancient stones: essays in memory of H. Neil Richardson （页面存档备份，存于互联网档案馆）. Eisenbrauns. pp. 150–. ISBN978-0-931464-73-7 （页面存档备份，存于互联网档案馆）. Retrieved 19 March 2011. "All theories of the origin of Mithraism acknowledge a connection, however vague, to the Mithra / Mitra figure of ancient Aryan religion."
Turcan, Robert (1996). The cults of the Roman Empire. Wiley-Blackwell. pp. 196–. ISBN978-0-631-20047-5 （页面存档备份，存于互联网档案馆）. Retrieved 19 March 2011. "The name Mithras comes from a root mei- (which implies the idea of exchange), accompanied by an instrumental suffix. It was therefore a means of exchange, the ‘contract’ which rules human relations and is the basis of social life. In Sanskrit, mitra means 'friend' or ‘friendship’, like mihr in Persian. In Zend, mithra means precisely the ‘contract’, which eventually became deified, following the same procedure as Venus, the ‘charm’ for the Romans. We find him invoked with Varuna in an agreement concluded c. 1380 BCE between the king of the Hittites, Subbiluliuma, and the king of Mitanni, Mativaza. ... It is the earliest evidence of Mithras in Asia Minor."
Boyce, Mary; Grenet, Frantz (1975). Zoroastrianism under Macedonian and Roman rule, Part 1 （页面存档备份，存于互联网档案馆）. Brill. pp. 468, 469. ISBN90-04-09271-4 （页面存档备份，存于互联网档案馆）. Retrieved 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."
Vermaseren, M. J. "The miraculous Birth of Mithras". In László Gerevich. Studia Archaeologica （页面存档备份，存于互联网档案馆）. Brill. pp. 93–109. Retrieved 4 October 2011.
Vermaseren, M. J. The Excavations in the Mithraeum of the Church of Santa Pricsa in Rome （页面存档备份，存于互联网档案馆）. Brill. pp. 238–. Retrieved 3 April 2011. "One should bear in mind that the Mithraic New Year began on Natalis Invicti, the birthday of their invincible god, i.e., December 25th, when the new light ...... appears from the vault of heaven."
Boyce, Mary; Grenet, Frantz (1975). Zoroastrianism under Macedonian and Roman rule, Part 1 （页面存档备份，存于互联网档案馆）. Brill. pp. 468, 469. ISBN90-04-09271-4 （页面存档备份，存于互联网档案馆）. Retrieved 2011-03-16. "... the Persian affiliation of the Mysteries is acknowledged in the earliest literary reference to them. This is by the Latin poet Statius who, writing about 80 CE., described Mithras as one who "twists the unruly horns beneath the rocks of a Persian cave". Only a little later (c. 100 CE.) Plutarch attributed an Anatolian origin to the Mysteries, for according to him the Cilician pirates whom Pompey defeated in 67 BCE. "celebrated certain secret rites, amongst which those of Mithras continue to the present time, having been first instituted by them"."
Hopfe, Lewis M.; Richardson, Henry Neil (September 1994). "Archaeological Indications on the Origins of Roman Mithraism". In Lewis M. Hopfe. Uncovering ancient stones: essays in memory of H. Neil Richardson （页面存档备份，存于互联网档案馆）. Eisenbrauns. pp. 148–. ISBN978-0-931464-73-7 （页面存档备份，存于互联网档案馆）. Retrieved 19 March 2011. "Franz Cumont, one of the greatest students of Mithraism, theorized that the roots of the Roman mystery religion were in ancient Iran. He identified the ancient Aryan deity who appears in Persian literature as Mithras with the Hindu god Mitra of the Vedic hymns."
Beck, Roger B. (2004). Beck on Mithraism: Collected Works With New Essays. Aldershot: Ashgate. ISBN0-7546-4081-7 （页面存档备份，存于互联网档案馆）., p. 28 （页面存档备份，存于互联网档案馆）: "Since the 1970s scholars of western Mithraism have generally agreed that Cumont's master narrative of east-west transfer is unsustainable"; although he adds that "recent trends in the scholarship on Iranian religion, by modifying the picture of that religion prior to the birth of the western mysteries, now render a revized Cumontian scenario of east-west transfer and continuities now viable."
Michael Speidel (1980). Mithras-Orion: Greek hero and Roman army god （页面存档备份，存于互联网档案馆）. Brill. pp. 1–. ISBN978-90-04-06055-5 （页面存档备份，存于互联网档案馆）. Retrieved 27 March 2011. "As a mystery religion it engulfed the Roman empire during the first four centuries of our era. Mithraic sanctuaries are found from Roman Arabia to Britain, from the Danube to the Sahara, wherever the Roman soldier went. Christian apologetics fiercely fought the cult they feared., and during the late 4th century CE, as a victim of the Judaeo-Christian spirit of intolerance, Roman Mithraism was suppressed, its sanctuaries destroyed together with the last vestiges of religious freedom in the empire."
Vermaseren, M. J. The Excavations in the Mithraeum of the Church of Santa Pricsa in Rome （页面存档备份，存于互联网档案馆）. Brill. p. 115. Retrieved 3 April 2011. "The ground-plan ... shows clearly that the presbytery of the Church lies over the ante-Room V of the Mithraeum and that the apse covers the first part of the main hall W, including the niches of Cautes and Cautopates. One cannot fail to see the symbolism of this arrangement, which expresses in concrete terms that Christ keeps Mithras "under". The same also applies at S. Clemente."
humphries, mark (10 December 2008). Susan Ashbrook Harvey, David G. Hunter, ed. The Oxford handbook of early Christian studies （页面存档备份，存于互联网档案馆）. Oxford University Press. pp. 95–. ISBN978-0-19-927156-6 （页面存档备份，存于互联网档案馆）. Retrieved 3 April 2011. "In some instances, the deliberate concealment of Mithraic cult objects could suggest precautions were being taken against Christian attacks; but elsewhere, such as along the Rhine frontier, coin sequences suggest that Mithraic shrines were abandoned in the context of upheavals resulting from barbarian invasions, and that purely religious considerations cannot explain the end of Mithraism in that region (Sauer 1996)."
M. Clauss, p.70 n.84. Zenobius Proverbia 5.78 (in Corpus paroemiographorum Graecorum （页面存档备份，存于互联网档案馆） vol. 1, p.151). Theon of Smyrna gives the same list but substitutes Phanes. See Albert de Jong, Traditions of the Magi: Zoroastrianism in Greek and Latin literature, p.309 on this; and more info on the Zenobius passage here （页面存档备份，存于互联网档案馆） and the Theon passage here （页面存档备份，存于互联网档案馆）.
Hopfe, Lewis M.; Richardson, Henry Neil (September 1994). "Archaeological Indications on the Origins of Roman Mithraism". In Lewis M. Hopfe. Uncovering ancient stones: essays in memory of H. Neil Richardson （页面存档备份，存于互联网档案馆）. Eisenbrauns. pp. 147–. ISBN978-0-931464-73-7 （页面存档备份，存于互联网档案馆）. Retrieved 19 March 2011. "... The Christian's view of this rival religion is extremely negative, because they regarded it as a demonic mockery of their own faith."
Boyce, Mary (2001) [1979]. Zoroastrians: their religious beliefs and practices （页面存档备份，存于互联网档案馆）. Routledge. p. 99. ISBN978-0-415-23902-8 （页面存档备份，存于互联网档案馆）. Retrieved 17 March 2011. "Mithraism proselytized energetically to the west, and for a time presented a formidable challenge to Christianity; but it is not yet known how far, or how effectively, it penetrated eastward. A Mithraeum has been uncovered at the Parthian fortress-town of Dura-Europos on the Euphrates; but Zoroastrianism itself may well have been a barrier to its spread into Iran proper."
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[永久失效連結] Encyclopedia Iranica article.
iranicaonline.org
Beck, Roger (2002-07-20). "Mithraism" （页面存档备份，存于互联网档案馆）. Encyclopaedia Iranica, Online Edition. Retrieved 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)."
Beck, Roger (2002-07-20). "Mithraism" （页面存档备份，存于互联网档案馆）. Encyclopaedia Iranica, Online Edition,. Retrieved 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."
Schmidt, Hans-Peter (2006), "Mithra i: Mithra in Old Indian and Mithra in Old Iranian", Encyclopaedia Iranica （页面存档备份，存于互联网档案馆）, New York: iranica.com (accessed April 2011)
Beck, Roger (2002-07-20). "Mithraism" （页面存档备份，存于互联网档案馆）. Encyclopaedia Iranica, Online Edition. Retrieved 2011-05-15. "In the Cumontian scenario this episode cannot mark the definitive moment of transfer, for Mithraism in that scenario was already established in Rome, albeit on a scale too small to have left any trace in the historical or archaeological record. Nevertheless, it could have been a spur to Mithraism’s emergence on to the larger stage of popular appeal."
Beck, Roger (2002). "Mithraism" （页面存档备份，存于互联网档案馆）. Encyclopædia Iranica （页面存档备份，存于互联网档案馆）. Costa Mesa: Mazda Pub. Retrieved 2007-10-28. "Mithras – moreover, a Mithras who was identified with the Greek Sun god Helios – was one of the deities of the syncretic Graeco-Iranian royal cult founded by Antiochus I (q.v.), king of the small but prosperous buffer state of Commagene (q.v.) in the mid 1st century BCE."
Beck, Roger (2002-07-20). "Mithraism" （页面存档备份，存于互联网档案馆）. Encyclopaedia Iranica, Online Edition. Retrieved 2011-05-16. "The time has come to review the principal scholarship which has argued for transmission and continuity based on the postulated similarities ... three argue for continuity in the strongest terms. A.D.H. Bivar (1998, and earlier studies mentioned there) argues that western Mithraism was but one of several manifestations of Mithra-worship current in antiquity across a wide swathe of Asia and Europe. L.A. Campbell (1968) argues in the Cumontian tradition ... extraordinarily detailed and learned form of Zoroastrian Mazdaism. A continuity as thoroughgoing, though not quite so systematic ideologically, was proposed in several studies by G. Widengren (1965: pp. 222–232; 1966; 1980)."
irisnoir.com
Mazur, Zeke. "Harmonious Opposition (PART I): Pythagorean Themes of Cosmogonic Mediation in the Roman Mysteries of Mithras" （页面存档备份，存于互联网档案馆） (PDF). Retrieved 2011-06-14. "The god's right leg, appearing on the left as one faces the tauroctony, is nearly always straight as it pins the bull's hoof to the ground, while his left leg, which is usually resting on the back or flank of the bull, is bent at the knee with his foot often partially obscured beneath the folds of his tunic. Anyone familiar with the cult's iconography will immediately recognize this awkward and possibly unnatural posture as a typical or even essential aspect of the tauroctony. The remarkable consistency of this particular feature is underscored by comparison with the subtle variability of others..."
isvroma.it
Näsström, Britt-Marie. "The sacrifi ces of Mithras" （页面存档备份，存于互联网档案馆） (PDF). Retrieved 2011-04-04. "He is wearing a Phrygian cap 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."
jstor.org
Beck, Roger (1987). "Merkelbach's Mithras". Phoenix.41 (3): 296–316. doi:10.2307/1088197 （页面存档备份，存于互联网档案馆）., p. 299, n. 12.
Beck, Roger (2000). "Ritual, Myth, Doctrine, and Initiation in the Mysteries of Mithras: New Evidence from a Cult Vessel". The Journal of Roman Studies.90 (90): 145–180. JSTOR300205 （页面存档备份，存于互联网档案馆）. doi:10.2307/300205 （页面存档备份，存于互联网档案馆）.
Roger Beck, "Merkelbach's Mithras" in: Phoenix 41 (1987), p. 299. On JSTOR （页面存档备份，存于互联网档案馆）.
leaderu.com
Yamauchi delivered a paper at the IInd International Congress on Mithraic Studies in Tehran in 1975; E. Yamauchi, 'The Apocalypse of Adam, Mithraism and Pre-Christian Gnosticism', J. Duchesne-Guillemin (ed.), Études Mithraiques, (Acta Iranica IV; Leiden/Teheran/Liège, 1978), pp. 537-63. In "Pre-Christian Gnosticism, the New Testament and Nag Hammadi in recent debate", Themelios 10.1 (September 1984): 22-27, online here （页面存档备份，存于互联网档案馆）, Yamauchi refers to "my attempt to date the ApocAd on the basis of the allusion to the well-known Mithraic motif of the 'birth from a rock' (CG V, 80.24-25) in a paper which I presented at the IInd International Congress of Mithraic Studies at Teheran in 1975.90 On the basis of the epigraphic and iconographic evidence collected by M. J. Vermaseren, I sought to demonstrate that this topos was not known before the second century AD and that the probable provenance for knowledge of such a motif for a Gnostic writer was Italy." Edwin M. Yamauchi, "Easter: Myth, Hallucination, or History?" Christianity Today on March 15, 1974 and March 29, 1974. Online here （页面存档备份，存于互联网档案馆）.
mithraism.org
Ulansey, David, The Origins of the Mithraic Mysteries, pp.120-1. Excerpts here （页面存档备份，存于互联网档案馆）. "The identification between Mithras and Phanes indicated by CIMRM 860 is also explicitly attested by an inscription found in Rome dedicated to 'Zeus-Helios-Mithras-Phanes' and another inscription dedicated to 'Helios-Mithras-Phanes'."
mysterium.com
Ulansey, David. "The Cosmic Mysteries of Mithras" （页面存档备份，存于互联网档案馆）. Retrieved 2011-03-20. "Our earliest evidence for the Mithraic mysteries places their appearance in the middle of the 1st Century BCE: the historian Plutarch says that in 67 BCE a large band of pirates based in Cilicia (a province on the southeastern coast of Asia Minor) were practicing "secret rites of Mithras". The earliest physical remains of the cult date from around the end of the 1st Century CE, and Mithraism reached its height of popularity in the third century."
Ulansey, David. "The Cosmic Mysteries of Mithras" （页面存档备份，存于互联网档案馆）. Retrieved 2011-03-20. "Mithraism declined with the rise to power of Christianity, until the beginning of the fifth century, when Christianity became strong enough to exterminate by force rival religions such as Mithraism."
newadvent.org
Origen, Contra Celsus, Book 6 （页面存档备份，存于互联网档案馆）, Chapter 22. "After this, Celsus, desiring to exhibit his learning in his treatise against us, quotes also certain Persian mysteries, where he says: ‘These things are obscurely hinted at in the accounts of the Persians, and especially in the mysteries of Mithras, which are celebrated among them ...’ "
Chapter 24 "After the instance borrowed from the Mithraic mysteries, Celsus declares that he who would investigate the Christian mysteries, along with the aforesaid Persian, will, on comparing the two together, and on unveiling the rites of the Christians, see in this way the difference between them."
Per Beskow, "Branding in the Mysteries of Mithras?", in Mysteria Mithrae, ed. Ugo Bianchi (Leyden 1979), 487-501. He describes the entire idea as a "scholarly myth". See also FAQ （页面存档备份，存于互联网档案馆） by Dr. Richard Gordon; Luc Renaud, Les initiés aux mystères de Mithra étaient-ils marqués au front? Pour une relecture de Tertullien, De Praescr. 40, 4, in: Bonnet, C. / Ribichini, S. / Steuernagel, D. (ed.), Religioni in contatto nel Mediterraneo antico : modalità di diffusione e processi di interferenza, Actes de colloque (Come, mai 2006), Pisa / Rome, Fabrizio Serra Editore (Mediterranea, IV), 2007, p. 171-180. German translation here （页面存档备份，存于互联网档案馆）.
M. Clauss, p.70 n.84. Zenobius Proverbia 5.78 (in Corpus paroemiographorum Graecorum （页面存档备份，存于互联网档案馆） vol. 1, p.151). Theon of Smyrna gives the same list but substitutes Phanes. See Albert de Jong, Traditions of the Magi: Zoroastrianism in Greek and Latin literature, p.309 on this; and more info on the Zenobius passage here （页面存档备份，存于互联网档案馆） and the Theon passage here （页面存档备份，存于互联网档案馆）.
Panciera, Il materiale epigrafico dallo scavo del mitreo di S. Stefano Rotondo, in: Mysteria Mithrae (conference 1978 published 1979), p.87-126. Relevant portions online here （页面存档备份，存于互联网档案馆）.
Cumont, Franz (1903). McCormack, Thomas J. (trans.), ed. The Mysteries of Mithra. Chicago: Open Court. ISBN0-486-20323-9 （页面存档备份，存于互联网档案馆）. pp. 206 （页面存档备份，存于互联网档案馆）: "A few clandestine conventicles may, with stubborn persistence, have been held in the subterranean retreats of the palaces. The cult of the Persian god possibly existed as late as the fifth century in certain remote cantons of the Alps and the Vosges. For example, devotion to the Mithraic rites long persisted in the tribe of the Anauni, masters of a flourishing valley, of which a narrow defile closed the mouth." This is unreferenced; but the French text in Textes et monuments figurés relatifs aux mystères de Mithra tom. 1, p. 348 has a footnote.
stanford.edu
plato.stanford.edu
Tuggy, Dale & Zalta, Edward N. (ed.) (2016). "History of Trinitarian Doctrines" （页面存档备份，存于互联网档案馆）. The Stanford Encyclopedia of Philosophy. Stanford University. Retrieved 24 September 2016.
tertullian.org
Richard L. Gordon, "The date and significance of CIMRM 593 （页面存档备份，存于互联网档案馆） (British Museum, Townley Collection)", Journal of Mithraic Studies 2, 1978, p.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 (ap. Porphyry, De abstinentia II.56 and IV.16)."
M.J. Vermaseren, Mithraica I: The Mithraeum at S. Maria Capua Vetere (Brill, 1971), p. 14: "And so Oceanus could be connected with both Cautes (Capua) and Cautopates (Heddernheim): Cautopates was moreover related to Terra and Cautes to Caelus."; Jaime Alvar, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, translated by Richard Gordon (Brill, 2008), p. 86: "On an important monument from mithraeum III at Heddernheim/Frankfurt, Cautes is further associated with Caelus, Heaven, and Cautopates with Oceanus.(195)" "195. V. 1127 （页面存档备份，存于互联网档案馆） = Schwertheim 1974, 81 no. 61c. This may however simply be because they are two sets of brothers."
Howard M. Jackson, "The Meaning and Function of the Leontocephaline in Roman Mithraism" in Numen, Vol. 32, Fasc. 1 (Jul., 1985), pp. 17-45. Online here. P.18: "On the provisos, however, that the statue represents a leontocephaline (it does have the usual wings and keys), that the crucial word is correctly restored, and that the word identifies the statue itself, the being's name was Arimanius, nominally the equivalent of Ahriman, the great Evil One of the Zoroastrian pantheon. In support of this admittedly shaky identification of the leontocephaline there are the facts that Arimanius is known from inscriptions to have figured as a deus in the Mithraic cult (CIMRM #369 （页面存档备份，存于互联网档案馆）, an altar from Rome; #1773 （页面存档备份，存于互联网档案馆） with fig 461 and #1775 （页面存档备份，存于互联网档案馆）, both from Pannonia) and to have been depicted by some kind of plastic image (signum Arimanium: CIMRM #222 （页面存档备份，存于互联网档案馆）, from Ostia)."
Porphyry, De antro nympharum (On the Cave of the Nymphs) （页面存档备份，存于互联网档案馆） 2: "For, as Eubulus says, Zoroaster was the first who consecrated in the neighboring mountains of Persia, a spontaneously produced cave, florid, and having fountains, in honor of Mithra, the maker and father of all things; |12 a cave, according to Zoroaster, bearing a resemblance of the world, which was fabricated by Mithra. But the things contained in the cavern being arranged according to commensurate intervals, were symbols of the mundane elements and climates."
Porphyry, De antro nympharum (On the Cave of the Nymphs) （页面存档备份，存于互联网档案馆） 11: "Hence, a place near to the equinoctial circle was assigned to Mithra as an appropriate seat. And on this account he bears the sword of Aries, which is a martial sign. He is likewise carried in the Bull, which is the sign of Venus. For Mithra. as well as the Bull, is the Demiurgus and lord of generation."
Clauss, M. The Roman cult of Mithras, p. 70, photo p.71. CIMRM 860 （页面存档备份，存于互联网档案馆） is now at the Museum of Antiquities, University of Newcastle upon Tyne, Newcastle upon Tyne NE1 7RU.
Hubertus von Gall, The Lion-Headed and the Human-Headed God in the Mithraic Mysteries in: Jacques Duchesne-Guillemin(ed.), Études Mithriaques, p.511-526, p.522. Google Books preview here （页面存档备份，存于互联网档案馆）. CIMRM 695-6 （页面存档备份，存于互联网档案馆）, fig. 197. Von Gall states that some scholars believe that the Housesteads relief is in fact a Phanes sculpture which has been reused by the Mithras cult.
Manfred Clauss, The Roman cult of Mithras, p.44: "One could also include Jupiter Dolichenus here: not only have votives to him been discovered in mithraea (V 1208 （页面存档备份，存于互联网档案馆）), but Mithraic inscriptions and cult-reliefs have been found in dolichena (V 70 （页面存档备份，存于互联网档案馆）, p. 157; V 468 （页面存档备份，存于互联网档案馆）-70; 1729 （页面存档备份，存于互联网档案馆）)."
Justin Martyr, First Apology, ch. 66 （页面存档备份，存于互联网档案馆）: "For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, "This do ye in remembrance of Me, this is My body; "and that, after the same manner, having taken the cup and given thanks, He said, "This is My blood; "and gave it to them alone. Which the wicked devils have imitated in the mysteries of Mithras, commanding the same thing to be done. For, that bread and a cup of water are placed with certain incantations in the mystic rites of one who is being initiated, you either know or can learn."
"Electronic Journal of Mithraic Studies" （页面存档备份，存于互联网档案馆）. Electronic Journal of Mithraic Studies. Retrieved 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."
Griffith, Alison. "Mithraism in the private and public lives of 4th-c. senators in Rome". EJMS.存档副本. [2010-01-10]. （原始内容存档于2010-09-28）.
Beck, Roger (17 February 2011). "The Pagan Shadow of Christ?" （页面存档备份，存于互联网档案馆）. BBC-History. Retrieved 4 June 2011. "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) （页面存档备份，存于互联网档案馆）. Walter de Gruyter. pp. 2026–. ISBN978-3-11-010213-0 （页面存档备份，存于互联网档案馆）. Retrieved 20 March 2011. "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 ... ."
Beck, Roger (2002-07-20). "Mithraism" （页面存档备份，存于互联网档案馆）. Encyclopaedia Iranica, Online Edition. Retrieved 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)."
Hopfe, Lewis M.; Richardson, Henry Neil (September 1994). "Archaeological Indications on the Origins of Roman Mithraism". In Lewis M. Hopfe. Uncovering ancient stones: essays in memory of H. Neil Richardson （页面存档备份，存于互联网档案馆）. Eisenbrauns. pp. 147–. ISBN 978-0-931464-73-7. Retrieved 19 March 2011. "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 Dura Europas. Between the second and fourth centuries C.E. Mithraism may have vied with Christianity for domination of the Roman world."
Richard L. Gordon, "The date and significance of CIMRM 593 （页面存档备份，存于互联网档案馆） (British Museum, Townley Collection)", Journal of Mithraic Studies 2, 1978, p.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 (ap. Porphyry, De abstinentia II.56 and IV.16)."
Origen, Contra Celsus, Book 6 （页面存档备份，存于互联网档案馆）, Chapter 22. "After this, Celsus, desiring to exhibit his learning in his treatise against us, quotes also certain Persian mysteries, where he says: ‘These things are obscurely hinted at in the accounts of the Persians, and especially in the mysteries of Mithras, which are celebrated among them ...’ "
Chapter 24 "After the instance borrowed from the Mithraic mysteries, Celsus declares that he who would investigate the Christian mysteries, along with the aforesaid Persian, will, on comparing the two together, and on unveiling the rites of the Christians, see in this way the difference between them."
"Electronic Journal of Mithraic Studies" （页面存档备份，存于互联网档案馆）. Electronic Journal of Mithraic Studies. Retrieved 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 (2002-07-20). "Mithraism" （页面存档备份，存于互联网档案馆）. Encyclopaedia Iranica, Online Edition,. Retrieved 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 UP. p. 8. ISBN0-19-506788-6 （页面存档备份，存于互联网档案馆）. "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 Iran 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."
Michael Speidel (1980). Mithras-Orion: Greek hero and Roman army god （页面存档备份，存于互联网档案馆）. Brill. pp. 1–. ISBN978-90-04-06055-5 （页面存档备份，存于互联网档案馆）. "India's sacred literature refers to him since the hymns of the Rig Veda. But it was in Iran where Mithras rose to the greatest prominence: rebounding after the reforms of Zarathustra, Mithras became one of the great gods of the Achaemenian emperors and to this very day he is worshipped in India and Iran by Parsees and Zarathustrians."
Hopfe, Lewis M.; Richardson, Henry Neil (September 1994). "Archaeological Indications on the Origins of Roman Mithraism". In Lewis M. Hopfe. Uncovering ancient stones: essays in memory of H. Neil Richardson （页面存档备份，存于互联网档案馆）. Eisenbrauns. pp. 150–. ISBN978-0-931464-73-7 （页面存档备份，存于互联网档案馆）. Retrieved 19 March 2011. "All theories of the origin of Mithraism acknowledge a connection, however vague, to the Mithra / Mitra figure of ancient Aryan religion."
Turcan, Robert (1996). The cults of the Roman Empire. Wiley-Blackwell. pp. 196–. ISBN978-0-631-20047-5 （页面存档备份，存于互联网档案馆）. Retrieved 19 March 2011. "The name Mithras comes from a root mei- (which implies the idea of exchange), accompanied by an instrumental suffix. It was therefore a means of exchange, the ‘contract’ which rules human relations and is the basis of social life. In Sanskrit, mitra means 'friend' or ‘friendship’, like mihr in Persian. In Zend, mithra means precisely the ‘contract’, which eventually became deified, following the same procedure as Venus, the ‘charm’ for the Romans. We find him invoked with Varuna in an agreement concluded c. 1380 BCE between the king of the Hittites, Subbiluliuma, and the king of Mitanni, Mativaza. ... It is the earliest evidence of Mithras in Asia Minor."
Schmidt, Hans-Peter (2006), "Mithra i: Mithra in Old Indian and Mithra in Old Iranian", Encyclopaedia Iranica （页面存档备份，存于互联网档案馆）, New York: iranica.com (accessed April 2011)
Ulansey, David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. p. 94. ISBN0-19-506788-6 （页面存档备份，存于互联网档案馆）. "the intimate alliance between the pirates and Mithridates Eupator, named after Mithra and mythically descended from Perseus, led to the pirates adopting the name Mithras for the new god."
Boyce, Mary; Grenet, Frantz (1975). Zoroastrianism under Macedonian and Roman rule, Part 1 （页面存档备份，存于互联网档案馆）. Brill. pp. 468, 469. ISBN90-04-09271-4 （页面存档备份，存于互联网档案馆）. Retrieved 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."
Ulansey, David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. p. 6. ISBN0-19-506788-6 （页面存档备份，存于互联网档案馆）.
Ulansey, David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. p. 8. ISBN0-19-506788-6 （页面存档备份，存于互联网档案馆）.
David Ulansey, The origins of the Mithraic mysteries, p. 6 （页面存档备份，存于互联网档案馆）: "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."
Mazur, Zeke. "Harmonious Opposition (PART I): Pythagorean Themes of Cosmogonic Mediation in the Roman Mysteries of Mithras" （页面存档备份，存于互联网档案馆） (PDF). Retrieved 2011-06-14. "The god's right leg, appearing on the left as one faces the tauroctony, is nearly always straight as it pins the bull's hoof to the ground, while his left leg, which is usually resting on the back or flank of the bull, is bent at the knee with his foot often partially obscured beneath the folds of his tunic. Anyone familiar with the cult's iconography will immediately recognize this awkward and possibly unnatural posture as a typical or even essential aspect of the tauroctony. The remarkable consistency of this particular feature is underscored by comparison with the subtle variability of others..."
Näsström, Britt-Marie. "The sacrifi ces of Mithras" （页面存档备份，存于互联网档案馆） (PDF). Retrieved 2011-04-04. "He is wearing a Phrygian cap 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."
M.J. Vermaseren, Mithraica I: The Mithraeum at S. Maria Capua Vetere (Brill, 1971), p. 14: "And so Oceanus could be connected with both Cautes (Capua) and Cautopates (Heddernheim): Cautopates was moreover related to Terra and Cautes to Caelus."; Jaime Alvar, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, translated by Richard Gordon (Brill, 2008), p. 86: "On an important monument from mithraeum III at Heddernheim/Frankfurt, Cautes is further associated with Caelus, Heaven, and Cautopates with Oceanus.(195)" "195. V. 1127 （页面存档备份，存于互联网档案馆） = Schwertheim 1974, 81 no. 61c. This may however simply be because they are two sets of brothers."
R. Beck in response to I.P. Culianu, "L'«Ascension de l'Âme» dans les mystères et hors des mystères," in La Soteriologia dei culti orientali nell' impero romano (Brill, 1982), p. 302 （页面存档备份，存于互联网档案馆）: "My other point is just to bring in a Mithraic monument, which has not so far figured in our conversations, but which I believe is of great importance, and that is the monument of Ottaviano Zeno, recently edited by Professor Vermaseren (Mithriaca IV, Leiden 1978). Its upper register contains a row of seven altars, with two Aion-typc figures, both entwined with serpents; one is winged, the other not. These two figures and their positions, the one at the extreme left of the row order, the other in the center, allows one to speculate on the planetary order underlying these otherwise anonymous altars. Professor Vermaseren produces, to my mind, a very plausible set of identifications, seeing the Aion on the left as Saturn, and the Aion in the center as a type of Jupiter, or rather a Caelus aeternus in the position of Jupiter (pp. 52-53). The question then arises, what order of the planets is implied for the seven altars? These are in fact more than one possible sequence, and others, of course, if one identifies the Aions differently." No reference is given for the claim.
Beck, Roger (2007). The Religion of the Mithras Cult in the Roman Empire. London: Oxford University Press. ISBN0-19-921613-4 （页面存档备份，存于互联网档案馆）., p. 27-28.
Vermaseren, M. J. "The miraculous Birth of Mithras". In László Gerevich. Studia Archaeologica （页面存档备份，存于互联网档案馆）. Brill. pp. 93–109. Retrieved 4 October 2011.
H. von Gall, "The Lion-headed and the Human-headed God in the Mithraic Mysteries," in Jacques Duchesne-Guillemin ed. Études mithriaques, 1978, p. 511 （页面存档备份，存于互联网档案馆）: "Very characteristic of Roman Mithraic art is the type of a naked lion-headed youth. He is entwined by a snake, and the snake's head usually rests on the lion's head. The lion's mouth of this demon is usually open giving a grim and infernal impression. He is mostly represented with four wings, and further attributes are two keys (or one key) and a scepter in each hand: sometimes he is standing on a globe (fig. 1). It must be stressed that this mythological type is entirely restricted to Mithraic art. Exact parallels are missing in contemporary Egypt and from the composite beings on Gnostic gems, though in both of these cases animal-headed creatures are numerous. There is a variant of the lion-headed Mithraic demon with an entirely human body, which also has a human head. This latter type is more scarcely represented though it must be supposed that some headless statues with a small neck and acccntuated shoulders may have belonged to the human-headed type (pl. XXX)."
Howard M. Jackson, "The Meaning and Function of the Leontocephaline in Roman Mithraism" in Numen, Vol. 32, Fasc. 1 (Jul., 1985), pp. 17-45. Online here. P.18: "On the provisos, however, that the statue represents a leontocephaline (it does have the usual wings and keys), that the crucial word is correctly restored, and that the word identifies the statue itself, the being's name was Arimanius, nominally the equivalent of Ahriman, the great Evil One of the Zoroastrian pantheon. In support of this admittedly shaky identification of the leontocephaline there are the facts that Arimanius is known from inscriptions to have figured as a deus in the Mithraic cult (CIMRM #369 （页面存档备份，存于互联网档案馆）, an altar from Rome; #1773 （页面存档备份，存于互联网档案馆） with fig 461 and #1775 （页面存档备份，存于互联网档案馆）, both from Pannonia) and to have been depicted by some kind of plastic image (signum Arimanium: CIMRM #222 （页面存档备份，存于互联网档案馆）, from Ostia)."
Roger Beck, A reprinted article on the Ponza zodiac in: Beck on Mithraism, Ashgate (2004), p. 194 （页面存档备份，存于互联网档案馆） (original article page no. 110): "The other monuments in which a snake is associated with a zodiac are, significantly, all Mithraic, and for the most part they are monuments of the lion-headed god. There is no need for us to enter into the vexed question of who exactly this deity is. It is sufficient for our purposes 'that, from the iconography, the god was concerned with time, seasonal change and cosmic power' (Gordon, 1975: 222), a position that, I believe, few scholars would be inclined to deny. Nor shall I be attempting to prove that proposition, since my argument would then be circular. The association of the lion-headed god with time is established largely through the iconography of snake and zodiac. One cannot therefore argue that the snake and zodiac, as found at Ponza, are symbols of time because they are associated elsewhere with the lion-headed god. Rather, I wish only to demonstrate that, accepting as a premise that the snake with the zodiac is a symbol of time, and in particular of time as defined by the sun's annual journey."
Vermaseren, M. J. The Excavations in the Mithraeum of the Church of Santa Pricsa in Rome （页面存档备份，存于互联网档案馆）. Brill. pp. 238–. Retrieved 3 April 2011. "One should bear in mind that the Mithraic New Year began on Natalis Invicti, the birthday of their invincible god, i.e., December 25th, when the new light ...... appears from the vault of heaven."
"Roman Religion" （页面存档备份，存于互联网档案馆）. Encyclopædia Britannica Online. Encyclopædia Britannica. Retrieved 4 July 2011. "For a time, coins and other monuments continued to link Christian doctrines with the worship of the Sun, to which Constantine had been addicted previously. But even when this phase came to an end, Roman paganism continued to exert other, permanent influences, great and small....The ecclesiastical calendar retains numerous remnants of pre-Christian festivals—notably Christmas, which blends elements including both the feast of the Saturnalia and the birthday of Mithra."
Beck, Roger (1987). "Merkelbach's Mithras". Phoenix.41 (3): 296–316. doi:10.2307/1088197 （页面存档备份，存于互联网档案馆）., p. 299, n. 12.
[1] （页面存档备份，存于互联网档案馆） William M. Brashear, A Mithraic Catechism from Egypt
Ulansey, David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. p. 105. ISBN0-19-506788-6 （页面存档备份，存于互联网档案馆）. "The original editor of the text, Albrecht Dieterich, claimed that it recorded an authentic Mithraic ritual, but this claim was rejected by Cumont, who felt that the references to Mithras in the text were merely the result of an extravagant syncretism evident in magical traditions. Until recently, most scholars followed Cumont in refusing to see any authentic Mithraic doctrine in the Mithras Liturgy."
Burkert, Walter (1987). Ancient Mystery Cults. Harvard University Press. p. 41. ISBN0-674-03387-6 （页面存档备份，存于互联网档案馆）.
Antonía Tripolitis (2002). Religions of the Hellenistic-Roman age. Wm. B. Eerdmans Publishing. pp. 55–. ISBN978-0-8028-4913-7 （页面存档备份，存于互联网档案馆）.
Beck, Roger (2007). The Religion of the Mithras Cult in the Roman Empire. London: Oxford University Press. ISBN0-19-921613-4 （页面存档备份，存于互联网档案馆）. "Nevertheless, the fact that Porphyry and/or his sources would have had no scruples about adapting or even inventing Mithraic data to suit their arguments does not necessarily mean that they actually did so. It is far more likely that Mithraic doctrine (in the weak sense of the term!) really was what the philosophers said it was... there are no insuperable discrepancies between Mithraic practice and theory as attested in Porphyry and Mithraic practice and theory as archaeology has allowed us to recover them. Even if there were major discrepancies, they would matter only in the context of the old model of an internally consistent and monolithic Mithraic doctrine.", p.87.
Burkert, Walter (1987). Ancient Mystery Cults. Harvard University Press. p. 10. ISBN0-674-03387-6 （页面存档备份，存于互联网档案馆）.
Beck, Roger (2000). "Ritual, Myth, Doctrine, and Initiation in the Mysteries of Mithras: New Evidence from a Cult Vessel". The Journal of Roman Studies.90 (90): 145–180. JSTOR300205 （页面存档备份，存于互联网档案馆）. doi:10.2307/300205 （页面存档备份，存于互联网档案馆）.
David, Jonathan (2000). "The Exclusion of Women in the Mithraic Mysteries: Ancient or Modern?". Numen.47 (2): 121–141. doi:10.1163/156852700511469 （页面存档备份，存于互联网档案馆）., at p. 121.
Ulansey, David. "The Cosmic Mysteries of Mithras" （页面存档备份，存于互联网档案馆）. Retrieved 2011-03-20. "Our earliest evidence for the Mithraic mysteries places their appearance in the middle of the 1st Century BCE: the historian Plutarch says that in 67 BCE a large band of pirates based in Cilicia (a province on the southeastern coast of Asia Minor) were practicing "secret rites of Mithras". The earliest physical remains of the cult date from around the end of the 1st Century CE, and Mithraism reached its height of popularity in the third century."
Gordon, Richard L. (1978). "The date and significance of CIMRM 593 (British Museum, Townley Collection". Journal of Mithraic Studies II: 148–174.. Online here (2) （页面存档备份，存于互联网档案馆）
Gordon, Richard L. (1978). "The date and significance of CIMRM 593 (British Museum, Townley Collection". Journal of Mithraic Studies II: 148–174.. Online here (4) （页面存档备份，存于互联网档案馆） CIMRM 362 a , b = el l, VI 732 = Moretti, lGUR I 179: "Soli | Invicto Mithrae | T . Flavius Aug. lib. Hyginus | Ephebianus | d. d. – but the Greek title is just "`Hliwi Mithrai". The name "Flavius" for an imperial freedman dates it between 70–136 CE. The Greek section refers to a pater of the cult named Lollius Rufus, evidence of the existence of the rank system at this early date.
Israel Roll, The mysteries of Mithras in the Roman Orient: the problem of origin, in: "Journal of Mithraic Studies", Volume II, No. 1, pages 53-68. Reference given is: Dunand, M., Le temple d'Echmoun a Sidon, Essai de chronologie, Bulletin du Musée de Beyrouth 26, 1973 (appeared in 1975), p.7-25 (plate XIII left). Also mentioned by Roger Beck, Mithraism since Franz Cumont, ANRW II, p.2013 （页面存档备份，存于互联网档案馆）: "A cippus from Sidon (DUNAND 1973) attests a ἱερεύς of Mithras in A.D. 140/141."
"Beck on Mithraism", pp. 34–35. Online here (5) （页面存档备份，存于互联网档案馆）.
... the area [the Crimea] is of interest mainly because of the terracotta plaques from Kerch (five, of which two are in Corpus Inscriptionum et Monumentorum Religionis Mithriacae（英语：CIMRM） as numbers 11 and 12). These show a bull-killing figure and their probable date (second half of 1st Century BCE to first half of 1st century AD) would make them the earliest tauroctonies – if it is Mithras that they portray. Their iconography is significantly different from that of the standard tauroctony (e.g. in the Attis-like exposure of the god's genitals). Roger Beck, Mithraism since Franz Cumont, Aufsteig und Niedergang der romischen Welt, II 17.4 (1984), p. 2019 (3) （页面存档备份，存于互联网档案馆）
Boyce, Mary; Grenet, Frantz (1975). Zoroastrianism under Macedonian and Roman rule, Part 1 （页面存档备份，存于互联网档案馆）. Brill. pp. 468, 469. ISBN90-04-09271-4 （页面存档备份，存于互联网档案馆）. Retrieved 2011-03-16. "... the Persian affiliation of the Mysteries is acknowledged in the earliest literary reference to them. This is by the Latin poet Statius who, writing about 80 CE., described Mithras as one who "twists the unruly horns beneath the rocks of a Persian cave". Only a little later (c. 100 CE.) Plutarch attributed an Anatolian origin to the Mysteries, for according to him the Cilician pirates whom Pompey defeated in 67 BCE. "celebrated certain secret rites, amongst which those of Mithras continue to the present time, having been first instituted by them"."
Ulansey, David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. p. 29. ISBN0-19-506788-6 （页面存档备份，存于互联网档案馆）.
App. Mith 14.92 cited in Ulansey, David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. p. 89. ISBN0-19-506788-6 （页面存档备份，存于互联网档案馆）.
E.D. Francis "Plutarch's Mithraic pirates", an appendix to the article by Franz Cummont "The Dura Mithraeum" in John R. Hinnells Mithraic Studies: Proceedings of the first international congress Vol 1, pp. 207–210. Manchester University Press, 1975. (The reference to Servius is in a lengthy footnote to page 208.) Google books link （页面存档备份，存于互联网档案馆）
Beck, Roger (2002-07-20). "Mithraism" （页面存档备份，存于互联网档案馆）. Encyclopaedia Iranica, Online Edition. Retrieved 2011-05-15. "In the Cumontian scenario this episode cannot mark the definitive moment of transfer, for Mithraism in that scenario was already established in Rome, albeit on a scale too small to have left any trace in the historical or archaeological record. Nevertheless, it could have been a spur to Mithraism’s emergence on to the larger stage of popular appeal."
Porphyry, De antro nympharum (On the Cave of the Nymphs) （页面存档备份，存于互联网档案馆） 2: "For, as Eubulus says, Zoroaster was the first who consecrated in the neighboring mountains of Persia, a spontaneously produced cave, florid, and having fountains, in honor of Mithra, the maker and father of all things; |12 a cave, according to Zoroaster, bearing a resemblance of the world, which was fabricated by Mithra. But the things contained in the cavern being arranged according to commensurate intervals, were symbols of the mundane elements and climates."
Porphyry, De antro nympharum (On the Cave of the Nymphs) （页面存档备份，存于互联网档案馆） 11: "Hence, a place near to the equinoctial circle was assigned to Mithra as an appropriate seat. And on this account he bears the sword of Aries, which is a martial sign. He is likewise carried in the Bull, which is the sign of Venus. For Mithra. as well as the Bull, is the Demiurgus and lord of generation."
Ulansey, David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. p. 18. ISBN0-19-506788-6 （页面存档备份，存于互联网档案馆）.
Meyer, Marvin (2006). "The Mithras Liturgy". In A.J. Levine, Dale C. Allison, Jr., and John Dominic Crossan. The historical Jesus in context. New Jersey: Princeton University Press. p. 180. ISBN0-691-00991-0 （页面存档备份，存于互联网档案馆）. (The reference is at line 482 of the Great Magical Papyrus of Paris. The Mithras Liturgy comprises lines 475–834 of the Papyrus.)
Meyer, Marvin (2006). "The Mithras Liturgy". In A. J. Levine, Dale C. Allison, Jr., and John Dominic Crossan. The historical Jesus in context. New Jersey: Princeton University Press. pp. 180–182. ISBN0-691-00991-0 （页面存档备份，存于互联网档案馆）.
Hopfe, Lewis M.; Richardson, Henry Neil (September 1994). "Archaeological Indications on the Origins of Roman Mithraism". In Lewis M. Hopfe. Uncovering ancient stones: essays in memory of H. Neil Richardson （页面存档备份，存于互联网档案馆）. Eisenbrauns. pp. 148–. ISBN978-0-931464-73-7 （页面存档备份，存于互联网档案馆）. Retrieved 19 March 2011. "Franz Cumont, one of the greatest students of Mithraism, theorized that the roots of the Roman mystery religion were in ancient Iran. He identified the ancient Aryan deity who appears in Persian literature as Mithras with the Hindu god Mitra of the Vedic hymns."
Ulansey, David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. p. 10. ISBN0-19-506788-6 （页面存档备份，存于互联网档案馆）. "In the course of the First International Congress, two scholar in particular presented devastating critiques of Cumont's Iranian hypothesis ... One, John Hinnells, was the organizer of the conference ... Of more importance in the long run, however, was the even more radical paper presented by R.L.Gordon ..."
John R. Hinnells, "Reflections on the bull-slaying scene" in Mithraic studies, vol. 2, pp. 303–304 （页面存档备份，存于互联网档案馆）: "Nevertheless we would not be justified in swinging to the opposite extreme from Cumont and Campbell and denying all connection between Mithraism and Iran."
John R. Hinnells, "Reflections on the bull-slaying scene" in Mithraic studies, vol. 2, pp. 303–304 （页面存档备份，存于互联网档案馆）: "Since Cumont’s reconstruction of the theology underlying the reliefs in terms of the Zoroastrian myth of creation depends upon the symbolic expression of the conflict of good and evil, we must now conclude that his reconstruction simply will not stand. It receives no support from the Iranian material and is in fact in conflict with the ideas of that tradition as they are represented in the extant texts. Above all, it is a theoretical reconstruction which does not accord with the actual Roman iconography. What, then, do the reliefs depict? And how can we proceed in any study of Mithraism? I would accept with R. Gordon that Mithraic scholars must in future start with the Roman evidence, not by outlining Zoroastrian myths and then making the Roman iconography fit that scheme. ... Unless we discover Euboulus’ history of Mithraism we are never likely to have conclusive proof for any theory. Perhaps all that can be hoped for is a theory which is in accordance with the evidence and commends itself by (mere) plausibility."
Martin, Luther H. (2004). Foreword. in Beck, Roger B. (2004). Beck on Mithraism: Collected Works With New Essays. Aldershot: Ashgate. ISBN0-7546-4081-7 （页面存档备份，存于互联网档案馆）., p. xiv.
Bianchi, Ugo. "The Second International Congress of Mithraic Studies, Tehran, September 1975" （页面存档备份，存于互联网档案馆） (PDF). Retrieved 2011-03-20. "I welcome the present tendency to question in historical terms the relations between Eastern and Western Mithraism, which should not mean obliterating what was clear to the Romans themselves, that Mithras was a ‘Persian’ (in wider perspective: an Indo-Iranian) god."
Beck, Roger B. (2004). Beck on Mithraism: Collected Works With New Essays. Aldershot: Ashgate. ISBN0-7546-4081-7 （页面存档备份，存于互联网档案馆）., p. 28 （页面存档备份，存于互联网档案馆）: "Since the 1970s scholars of western Mithraism have generally agreed that Cumont's master narrative of east-west transfer is unsustainable"; although he adds that "recent trends in the scholarship on Iranian religion, by modifying the picture of that religion prior to the birth of the western mysteries, now render a revized Cumontian scenario of east-west transfer and continuities now viable."
Edwell, Peter. "Roger Beck, The Religion of the Mithras Cult in the Roman Empire: Mysteries of the Unconquered Sun. Reviewed by Peter Edwell, Macquarie University, Sydney" （页面存档备份，存于互联网档案馆）. Retrieved 2011-06-14. "The study of the ancient mystery cult of Mithraism has been heavily influenced over the last century by the pioneering work of Franz Cumont followed by that of M. J. Vermaseren. Ever since Cumont’s volumes first appeared in the 1890s, his ideas on Mithraism have been influential, particularly with regard to the quest for Mithraic doctrine. His emphasis on the Iranian features of the cult is now less influential with the Iranising influences generally played down in scholarship over the last thirty years. While the long shadow cast by Cumont is sometimes susceptible to exaggeration, recent research such as that of Robert Turcan demonstrates that Cumont’s influence is still strong."
Beck, Roger (2002). "Mithraism" （页面存档备份，存于互联网档案馆）. Encyclopædia Iranica （页面存档备份，存于互联网档案馆）. Costa Mesa: Mazda Pub. Retrieved 2007-10-28. "Mithras – moreover, a Mithras who was identified with the Greek Sun god Helios – was one of the deities of the syncretic Graeco-Iranian royal cult founded by Antiochus I (q.v.), king of the small but prosperous buffer state of Commagene (q.v.) in the mid 1st century BCE."
Beck, Roger (2002-07-20). "Mithraism" （页面存档备份，存于互联网档案馆）. Encyclopaedia Iranica, Online Edition. Retrieved 2011-05-16. "The time has come to review the principal scholarship which has argued for transmission and continuity based on the postulated similarities ... three argue for continuity in the strongest terms. A.D.H. Bivar (1998, and earlier studies mentioned there) argues that western Mithraism was but one of several manifestations of Mithra-worship current in antiquity across a wide swathe of Asia and Europe. L.A. Campbell (1968) argues in the Cumontian tradition ... extraordinarily detailed and learned form of Zoroastrian Mazdaism. A continuity as thoroughgoing, though not quite so systematic ideologically, was proposed in several studies by G. Widengren (1965: pp. 222–232; 1966; 1980)."
Antonía Tripolitis (2002). Religions of the Hellenistic-Roman age. Wm. B. Eerdmans Publishing. pp. 3–. ISBN978-0-8028-4913-7 （页面存档备份，存于互联网档案馆）. "It originated in Vedic, India, migrated to Persia by way of Babylon, and then westward through the Hellenized East, and finally across the length and breadth of the Hellenistic-Roman world. On its westward journey, it incorporated many of the features of the cultures in which it found itself."
Michael P. Speidel, Mithras-Orion: Greek Hero and Roman Army God, Brill Academic Publishers (August 1997), ISBN90-04-06055-3 （页面存档备份，存于互联网档案馆）
Ulansey, David. "The Cosmic Mysteries of Mithras" （页面存档备份，存于互联网档案馆）. Retrieved 2011-03-20. "Mithraism declined with the rise to power of Christianity, until the beginning of the fifth century, when Christianity became strong enough to exterminate by force rival religions such as Mithraism."
Michael Speidel (1980). Mithras-Orion: Greek hero and Roman army god （页面存档备份，存于互联网档案馆）. Brill. pp. 1–. ISBN978-90-04-06055-5 （页面存档备份，存于互联网档案馆）. Retrieved 27 March 2011. "As a mystery religion it engulfed the Roman empire during the first four centuries of our era. Mithraic sanctuaries are found from Roman Arabia to Britain, from the Danube to the Sahara, wherever the Roman soldier went. Christian apologetics fiercely fought the cult they feared., and during the late 4th century CE, as a victim of the Judaeo-Christian spirit of intolerance, Roman Mithraism was suppressed, its sanctuaries destroyed together with the last vestiges of religious freedom in the empire."
Martin, Luther H.; Beck, Roger (December 30, 2004). "Foreword". Beck on Mithraism: Collected Works With New Essays. Ashgate Publishing. pp. xiii. ISBN978-0-7546-4081-3 （页面存档备份，存于互联网档案馆）. "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."
Vermaseren, M. J. The Excavations in the Mithraeum of the Church of Santa Pricsa in Rome （页面存档备份，存于互联网档案馆）. Brill. p. 115. Retrieved 3 April 2011. "The ground-plan ... shows clearly that the presbytery of the Church lies over the ante-Room V of the Mithraeum and that the apse covers the first part of the main hall W, including the niches of Cautes and Cautopates. One cannot fail to see the symbolism of this arrangement, which expresses in concrete terms that Christ keeps Mithras "under". The same also applies at S. Clemente."
humphries, mark (10 December 2008). Susan Ashbrook Harvey, David G. Hunter, ed. The Oxford handbook of early Christian studies （页面存档备份，存于互联网档案馆）. Oxford University Press. pp. 95–. ISBN978-0-19-927156-6 （页面存档备份，存于互联网档案馆）. Retrieved 3 April 2011. "In some instances, the deliberate concealment of Mithraic cult objects could suggest precautions were being taken against Christian attacks; but elsewhere, such as along the Rhine frontier, coin sequences suggest that Mithraic shrines were abandoned in the context of upheavals resulting from barbarian invasions, and that purely religious considerations cannot explain the end of Mithraism in that region (Sauer 1996)."
Cumont, Franz (1903). McCormack, Thomas J. (trans.), ed. The Mysteries of Mithra. Chicago: Open Court. ISBN0-486-20323-9 （页面存档备份，存于互联网档案馆）. pp. 206 （页面存档备份，存于互联网档案馆）: "A few clandestine conventicles may, with stubborn persistence, have been held in the subterranean retreats of the palaces. The cult of the Persian god possibly existed as late as the fifth century in certain remote cantons of the Alps and the Vosges. For example, devotion to the Mithraic rites long persisted in the tribe of the Anauni, masters of a flourishing valley, of which a narrow defile closed the mouth." This is unreferenced; but the French text in Textes et monuments figurés relatifs aux mystères de Mithra tom. 1, p. 348 has a footnote.
The Greater [Bundahishn] IV.19-20 （页面存档备份，存于互联网档案馆）: "19. He let loose Greed, Needfulness, [Pestilence,] Disease, Hunger, Illness, Vice and Lethargy on the body of Gav' and Gayomard. 20. Before his coming to the 'Gav', Ohrmazd gave the healing Cannabis, which is what one calls 'banj', to the' Gav' to eat, and rubbed it before her eyes, so that her discomfort, owing to smiting, [sin] and injury, might decrease; she immediately became feeble and ill, her milk dried up, and she passed away."
Ulansey, David (1989). The Origins of the Mithraic Mysteries. Oxford University Press. ISBN0-19-505402-4 （页面存档备份，存于互联网档案馆）. (1991 revised edition)
Beck, Roger, "In the place of the lion: Mithras in the tauroctony" in Beck on Mithraism: collected works with new essays (2004), p. 270–276 （页面存档备份，存于互联网档案馆）.
Meyer, Marvin (2006). "The Mithras Liturgy". In A.J. Levine, Dale C. Allison, Jr., and John Dominic Crossan. The historical Jesus in context. New Jersey: Princeton University Press. pp. 179–180. ISBN0-691-00991-0 （页面存档备份，存于互联网档案馆）. "...The Mithras Liturgy reflects the world of Mithraism, but precisely how it relates to other expressions of the mysteries of Mithras is unclear. ... With the leg of the bull, interpreted astronomically, the Mithraic god, or Mithras, turns the sphere of heaven around, and if the text suggests that Mithras "moves heaven and turns it back (antistrephousa)," Mithras may be responsible for the astronomical precession of the equinoxes, the progressive change in the earth's orientation in space caused by a wobble in the earth's rotation (so Ulansey)."
M. Clauss, p.70 n.84. Zenobius Proverbia 5.78 (in Corpus paroemiographorum Graecorum （页面存档备份，存于互联网档案馆） vol. 1, p.151). Theon of Smyrna gives the same list but substitutes Phanes. See Albert de Jong, Traditions of the Magi: Zoroastrianism in Greek and Latin literature, p.309 on this; and more info on the Zenobius passage here （页面存档备份，存于互联网档案馆） and the Theon passage here （页面存档备份，存于互联网档案馆）.
Ulansey, David, The Origins of the Mithraic Mysteries, pp.120-1. Excerpts here （页面存档备份，存于互联网档案馆）. "The identification between Mithras and Phanes indicated by CIMRM 860 is also explicitly attested by an inscription found in Rome dedicated to 'Zeus-Helios-Mithras-Phanes' and another inscription dedicated to 'Helios-Mithras-Phanes'."
Clauss, M. The Roman cult of Mithras, p. 70, photo p.71. CIMRM 860 （页面存档备份，存于互联网档案馆） is now at the Museum of Antiquities, University of Newcastle upon Tyne, Newcastle upon Tyne NE1 7RU.
Vivienne J. Walters, The cult of Mithras in the Roman provinces of Gaul, p.108-110, item 39 with bibliography, "A stone relief from Trier (Augusta Treverorum), now in the Rheinisches Landesmuseum, Trier, Inventory no. S.T.9981. See plate XVIII. Google books preview here （页面存档备份，存于互联网档案馆）. "At Housesteads, which has produced perhaps the closest parallel for the Trier relief, there was a cult relief behind the egg birth and flanking altars." On p.25 （页面存档备份，存于互联网档案馆） the author suggests that the same may have been true here at Trier.
Hubertus von Gall, The Lion-Headed and the Human-Headed God in the Mithraic Mysteries in: Jacques Duchesne-Guillemin(ed.), Études Mithriaques, p.511-526, p.522. Google Books preview here （页面存档备份，存于互联网档案馆）. CIMRM 695-6 （页面存档备份，存于互联网档案馆）, fig. 197. Von Gall states that some scholars believe that the Housesteads relief is in fact a Phanes sculpture which has been reused by the Mithras cult.
Ulansey, David, The Origins of the Mithraic Mysteries, p.120 （页面存档备份，存于互联网档案馆）.
Erika Manders, Coining Images of Power: Patterns in the Representation of Roman Emperors on Imperial Coinage, A.D. 193-284, Brill, 2012, p.130 （页面存档备份，存于互联网档案馆）: "Sol, however, did not have the exclusive right to appear as pacator orbis and invictus on third-century coins. Jupiter, Aurelian, Probus and Numerian appear as pacator orbis too, while, apart from Sol, other gods (Jupiter, Hercules and Mars) received the epithet invictus." References are given to coin types.
Manfred Clauss, The Roman cult of Mithras, p.44: "One could also include Jupiter Dolichenus here: not only have votives to him been discovered in mithraea (V 1208 （页面存档备份，存于互联网档案馆）), but Mithraic inscriptions and cult-reliefs have been found in dolichena (V 70 （页面存档备份，存于互联网档案馆）, p. 157; V 468 （页面存档备份，存于互联网档案馆）-70; 1729 （页面存档备份，存于互联网档案馆）)."
Hopfe, Lewis M.; Richardson, Henry Neil (September 1994). "Archaeological Indications on the Origins of Roman Mithraism". In Lewis M. Hopfe. Uncovering ancient stones: essays in memory of H. Neil Richardson （页面存档备份，存于互联网档案馆）. Eisenbrauns. pp. 147–. ISBN978-0-931464-73-7 （页面存档备份，存于互联网档案馆）. Retrieved 19 March 2011. "... The Christian's view of this rival religion is extremely negative, because they regarded it as a demonic mockery of their own faith."
Gordon, Richard. "FAQ" （页面存档备份，存于互联网档案馆）. Retrieved 2011-03-22. "In general, in studying Mithras, and the other Greco-oriental mystery cults, it is good practice to steer clear of all information provided by Christian writers: they are not 'sources', they are violent apologists, and one does best not to believe a word they say, however tempting it is to supplement our ignorance with such stuff."
Tuggy, Dale & Zalta, Edward N. (ed.) (2016). "History of Trinitarian Doctrines" （页面存档备份，存于互联网档案馆）. The Stanford Encyclopedia of Philosophy. Stanford University. Retrieved 24 September 2016.
Justin Martyr, First Apology, ch. 66 （页面存档备份，存于互联网档案馆）: "For the apostles, in the memoirs composed by them, which are called Gospels, have thus delivered unto us what was enjoined upon them; that Jesus took bread, and when He had given thanks, said, "This do ye in remembrance of Me, this is My body; "and that, after the same manner, having taken the cup and given thanks, He said, "This is My blood; "and gave it to them alone. Which the wicked devils have imitated in the mysteries of Mithras, commanding the same thing to be done. For, that bread and a cup of water are placed with certain incantations in the mystic rites of one who is being initiated, you either know or can learn."
Renan, E., Marc-Aurele et la fin du monde antique. Paris, 1882, p. 579 （页面存档备份，存于互联网档案馆）: "On peut dire que, si le christianisme eût été arrêté dans sa croissance par quelque maladie mortelle, le monde eût été mithriaste."
Yamauchi delivered a paper at the IInd International Congress on Mithraic Studies in Tehran in 1975; E. Yamauchi, 'The Apocalypse of Adam, Mithraism and Pre-Christian Gnosticism', J. Duchesne-Guillemin (ed.), Études Mithraiques, (Acta Iranica IV; Leiden/Teheran/Liège, 1978), pp. 537-63. In "Pre-Christian Gnosticism, the New Testament and Nag Hammadi in recent debate", Themelios 10.1 (September 1984): 22-27, online here （页面存档备份，存于互联网档案馆）, Yamauchi refers to "my attempt to date the ApocAd on the basis of the allusion to the well-known Mithraic motif of the 'birth from a rock' (CG V, 80.24-25) in a paper which I presented at the IInd International Congress of Mithraic Studies at Teheran in 1975.90 On the basis of the epigraphic and iconographic evidence collected by M. J. Vermaseren, I sought to demonstrate that this topos was not known before the second century AD and that the probable provenance for knowledge of such a motif for a Gnostic writer was Italy." Edwin M. Yamauchi, "Easter: Myth, Hallucination, or History?" Christianity Today on March 15, 1974 and March 29, 1974. Online here （页面存档备份，存于互联网档案馆）.
J. A. Ezquerra, translated by R.Gordon, Romanising oriental Gods: myth, salvation and ethics in the cults of Cybele, Isis and Mithras. Brill, 2008, pp.202–203: "Many people have erroneously supposed that all religions have a sort of universalist tendency or ambition. In the case of Mithraism, such an ambition has often been taken for granted and linked to a no less questionable assumption, that there was a rivalry between Mithras and Christ for imperial favour. ... If Christianity had failed, the Roman empire would never have become Mithraist." Google books preview here (6) （页面存档备份，存于互联网档案馆）.
Boyce, Mary (2001) [1979]. Zoroastrians: their religious beliefs and practices （页面存档备份，存于互联网档案馆）. Routledge. p. 99. ISBN978-0-415-23902-8 （页面存档备份，存于互联网档案馆）. Retrieved 17 March 2011. "Mithraism proselytized energetically to the west, and for a time presented a formidable challenge to Christianity; but it is not yet known how far, or how effectively, it penetrated eastward. A Mithraeum has been uncovered at the Parthian fortress-town of Dura-Europos on the Euphrates; but Zoroastrianism itself may well have been a barrier to its spread into Iran proper."
"Mithra" （页面存档备份，存于互联网档案馆）. Encyclopædia Britannica Online. Encyclopædia Britannica. Retrieved 2011-04-09. "Mithra, also spelled Mithras, Sanskrit Mitra, ... In the 3rd and 4th centuries AD, the cult of Mithra, carried and supported by the soldiers of the Roman Empire, was the chief rival to the newly developing religion of Christianity."
Ulansey, David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. pp. 3 to 4. ISBN0-19-506788-6 （页面存档备份，存于互联网档案馆）. "... the study of Mithraism is also of great important for our understanding of what Arnold Toynbee has called the 'Crucible of Christianity', the cultural matrix in which the Christian religion came to birth out of the civilization of the ancient Mediterranean. For Mithraism was one of Christianity's major competitors in the Roman Empire ... No doubt Renan's statement is somewhat exaggerated."
Gary Lease, "Mithraism and Christianity", in: ANRW II, p.1328 （页面存档备份，存于互联网档案馆）: "To be specific, it is clear that the few scattered remarks in Christian polemical literature against Mithraism, together with the scanty archaeological remains of the Mithraic religion, do not bear out a direct influence of one religion upon the other."
Panciera, Il materiale epigrafico dallo scavo del mitreo di S. Stefano Rotondo, in: Mysteria Mithrae (conference 1978 published 1979), p.87-126. Relevant portions online here （页面存档备份，存于互联网档案馆）.
Per Beskow, "Branding in the Mysteries of Mithras?", in Mysteria Mithrae, ed. Ugo Bianchi (Leyden 1979), 487-501. He describes the entire idea as a "scholarly myth". See also FAQ （页面存档备份，存于互联网档案馆） by Dr. Richard Gordon.
Per Beskow, "Branding in the Mysteries of Mithras?", in Mysteria Mithrae, ed. Ugo Bianchi (Leyden 1979), 487-501. He describes the entire idea as a "scholarly myth". See also FAQ （页面存档备份，存于互联网档案馆） by Dr. Richard Gordon; Luc Renaud, Les initiés aux mystères de Mithra étaient-ils marqués au front? Pour une relecture de Tertullien, De Praescr. 40, 4, in: Bonnet, C. / Ribichini, S. / Steuernagel, D. (ed.), Religioni in contatto nel Mediterraneo antico : modalità di diffusione e processi di interferenza, Actes de colloque (Come, mai 2006), Pisa / Rome, Fabrizio Serra Editore (Mediterranea, IV), 2007, p. 171-180. German translation here （页面存档备份，存于互联网档案馆）.
Lucrezia Spera, "Characteristics of the Christianization of Space in Late Antique Rome: New Considerations a Generation after Charles Pietri's Roma Christiana", in: Cities and Gods: religious space in transition, ed. Ted Kaizer &c., Peeters, 2013, p.121-142 (online here （页面存档备份，存于互联网档案馆）, p.128: "In general, there may be some basis for the idea that on the Aventine as on the Caelian the planning of the Church of Rome was inserted to some extent within 'empty spaces' that began to appear in the urban network after the destabilising event of the sack of the City."
Ronald Hutton, "The Pagan Religions of the Ancient British Isles;their nature and legacy", Blackwell, 1991, ISBN0631189467 （页面存档备份，存于互联网档案馆）, p.260.
wikipedia.org
en.wikipedia.org
Coarelli; Beck, Roger; Haase, Wolfgang (1984). Aufstieg und niedergang der römischen welt (The Rise and Decline of the Roman World) （页面存档备份，存于互联网档案馆）. Walter de Gruyter. pp. 2026–. ISBN978-3-11-010213-0 （页面存档备份，存于互联网档案馆）. Retrieved 20 March 2011. "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 ... ."
Ulansey, David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. p. 8. ISBN0-19-506788-6 （页面存档备份，存于互联网档案馆）. "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 Iran 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."
Michael Speidel (1980). Mithras-Orion: Greek hero and Roman army god （页面存档备份，存于互联网档案馆）. Brill. pp. 1–. ISBN978-90-04-06055-5 （页面存档备份，存于互联网档案馆）. "India's sacred literature refers to him since the hymns of the Rig Veda. But it was in Iran where Mithras rose to the greatest prominence: rebounding after the reforms of Zarathustra, Mithras became one of the great gods of the Achaemenian emperors and to this very day he is worshipped in India and Iran by Parsees and Zarathustrians."
Hopfe, Lewis M.; Richardson, Henry Neil (September 1994). "Archaeological Indications on the Origins of Roman Mithraism". In Lewis M. Hopfe. Uncovering ancient stones: essays in memory of H. Neil Richardson （页面存档备份，存于互联网档案馆）. Eisenbrauns. pp. 150–. ISBN978-0-931464-73-7 （页面存档备份，存于互联网档案馆）. Retrieved 19 March 2011. "All theories of the origin of Mithraism acknowledge a connection, however vague, to the Mithra / Mitra figure of ancient Aryan religion."
Turcan, Robert (1996). The cults of the Roman Empire. Wiley-Blackwell. pp. 196–. ISBN978-0-631-20047-5 （页面存档备份，存于互联网档案馆）. Retrieved 19 March 2011. "The name Mithras comes from a root mei- (which implies the idea of exchange), accompanied by an instrumental suffix. It was therefore a means of exchange, the ‘contract’ which rules human relations and is the basis of social life. In Sanskrit, mitra means 'friend' or ‘friendship’, like mihr in Persian. In Zend, mithra means precisely the ‘contract’, which eventually became deified, following the same procedure as Venus, the ‘charm’ for the Romans. We find him invoked with Varuna in an agreement concluded c. 1380 BCE between the king of the Hittites, Subbiluliuma, and the king of Mitanni, Mativaza. ... It is the earliest evidence of Mithras in Asia Minor."
Ulansey, David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. p. 94. ISBN0-19-506788-6 （页面存档备份，存于互联网档案馆）. "the intimate alliance between the pirates and Mithridates Eupator, named after Mithra and mythically descended from Perseus, led to the pirates adopting the name Mithras for the new god."
Boyce, Mary; Grenet, Frantz (1975). Zoroastrianism under Macedonian and Roman rule, Part 1 （页面存档备份，存于互联网档案馆）. Brill. pp. 468, 469. ISBN90-04-09271-4 （页面存档备份，存于互联网档案馆）. Retrieved 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."
Ulansey, David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. p. 6. ISBN0-19-506788-6 （页面存档备份，存于互联网档案馆）.
Ulansey, David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. p. 8. ISBN0-19-506788-6 （页面存档备份，存于互联网档案馆）.
Beck, Roger (2007). The Religion of the Mithras Cult in the Roman Empire. London: Oxford University Press. ISBN0-19-921613-4 （页面存档备份，存于互联网档案馆）., p. 27-28.
Ulansey, David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. p. 105. ISBN0-19-506788-6 （页面存档备份，存于互联网档案馆）. "The original editor of the text, Albrecht Dieterich, claimed that it recorded an authentic Mithraic ritual, but this claim was rejected by Cumont, who felt that the references to Mithras in the text were merely the result of an extravagant syncretism evident in magical traditions. Until recently, most scholars followed Cumont in refusing to see any authentic Mithraic doctrine in the Mithras Liturgy."
Burkert, Walter (1987). Ancient Mystery Cults. Harvard University Press. p. 41. ISBN0-674-03387-6 （页面存档备份，存于互联网档案馆）.
Antonía Tripolitis (2002). Religions of the Hellenistic-Roman age. Wm. B. Eerdmans Publishing. pp. 55–. ISBN978-0-8028-4913-7 （页面存档备份，存于互联网档案馆）.
Beck, Roger (2007). The Religion of the Mithras Cult in the Roman Empire. London: Oxford University Press. ISBN0-19-921613-4 （页面存档备份，存于互联网档案馆）. "Nevertheless, the fact that Porphyry and/or his sources would have had no scruples about adapting or even inventing Mithraic data to suit their arguments does not necessarily mean that they actually did so. It is far more likely that Mithraic doctrine (in the weak sense of the term!) really was what the philosophers said it was... there are no insuperable discrepancies between Mithraic practice and theory as attested in Porphyry and Mithraic practice and theory as archaeology has allowed us to recover them. Even if there were major discrepancies, they would matter only in the context of the old model of an internally consistent and monolithic Mithraic doctrine.", p.87.
Burkert, Walter (1987). Ancient Mystery Cults. Harvard University Press. p. 10. ISBN0-674-03387-6 （页面存档备份，存于互联网档案馆）.
Clauss, Manfred (2000). Gordon, Richard (trans.), ed. The Roman cult of Mithras. Edinburgh University Press. ISBN0-7486-1396-X （页面存档备份，存于互联网档案馆）.
... the area [the Crimea] is of interest mainly because of the terracotta plaques from Kerch (five, of which two are in Corpus Inscriptionum et Monumentorum Religionis Mithriacae（英语：CIMRM） as numbers 11 and 12). These show a bull-killing figure and their probable date (second half of 1st Century BCE to first half of 1st century AD) would make them the earliest tauroctonies – if it is Mithras that they portray. Their iconography is significantly different from that of the standard tauroctony (e.g. in the Attis-like exposure of the god's genitals). Roger Beck, Mithraism since Franz Cumont, Aufsteig und Niedergang der romischen Welt, II 17.4 (1984), p. 2019 (3) （页面存档备份，存于互联网档案馆）
Boyce, Mary; Grenet, Frantz (1975). Zoroastrianism under Macedonian and Roman rule, Part 1 （页面存档备份，存于互联网档案馆）. Brill. pp. 468, 469. ISBN90-04-09271-4 （页面存档备份，存于互联网档案馆）. Retrieved 2011-03-16. "... the Persian affiliation of the Mysteries is acknowledged in the earliest literary reference to them. This is by the Latin poet Statius who, writing about 80 CE., described Mithras as one who "twists the unruly horns beneath the rocks of a Persian cave". Only a little later (c. 100 CE.) Plutarch attributed an Anatolian origin to the Mysteries, for according to him the Cilician pirates whom Pompey defeated in 67 BCE. "celebrated certain secret rites, amongst which those of Mithras continue to the present time, having been first instituted by them"."
Ulansey, David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. p. 29. ISBN0-19-506788-6 （页面存档备份，存于互联网档案馆）.
Ulansey, David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. p. 27 to 29. ISBN0-19-506788-6 （页面存档备份，存于互联网档案馆）.
App. Mith 14.92 cited in Ulansey, David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. p. 89. ISBN0-19-506788-6 （页面存档备份，存于互联网档案馆）.
Ulansey, David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. p. 18. ISBN0-19-506788-6 （页面存档备份，存于互联网档案馆）.
Meyer, Marvin (2006). "The Mithras Liturgy". In A.J. Levine, Dale C. Allison, Jr., and John Dominic Crossan. The historical Jesus in context. New Jersey: Princeton University Press. p. 180. ISBN0-691-00991-0 （页面存档备份，存于互联网档案馆）. (The reference is at line 482 of the Great Magical Papyrus of Paris. The Mithras Liturgy comprises lines 475–834 of the Papyrus.)
Meyer, Marvin (2006). "The Mithras Liturgy". In A. J. Levine, Dale C. Allison, Jr., and John Dominic Crossan. The historical Jesus in context. New Jersey: Princeton University Press. pp. 180–182. ISBN0-691-00991-0 （页面存档备份，存于互联网档案馆）.
Hopfe, Lewis M.; Richardson, Henry Neil (September 1994). "Archaeological Indications on the Origins of Roman Mithraism". In Lewis M. Hopfe. Uncovering ancient stones: essays in memory of H. Neil Richardson （页面存档备份，存于互联网档案馆）. Eisenbrauns. pp. 148–. ISBN978-0-931464-73-7 （页面存档备份，存于互联网档案馆）. Retrieved 19 March 2011. "Franz Cumont, one of the greatest students of Mithraism, theorized that the roots of the Roman mystery religion were in ancient Iran. He identified the ancient Aryan deity who appears in Persian literature as Mithras with the Hindu god Mitra of the Vedic hymns."
Ulansey, David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. p. 10. ISBN0-19-506788-6 （页面存档备份，存于互联网档案馆）. "In the course of the First International Congress, two scholar in particular presented devastating critiques of Cumont's Iranian hypothesis ... One, John Hinnells, was the organizer of the conference ... Of more importance in the long run, however, was the even more radical paper presented by R.L.Gordon ..."
Martin, Luther H. (2004). Foreword. in Beck, Roger B. (2004). Beck on Mithraism: Collected Works With New Essays. Aldershot: Ashgate. ISBN0-7546-4081-7 （页面存档备份，存于互联网档案馆）., p. xiv.
Beck, Roger B. (2004). Beck on Mithraism: Collected Works With New Essays. Aldershot: Ashgate. ISBN0-7546-4081-7 （页面存档备份，存于互联网档案馆）., p. 28 （页面存档备份，存于互联网档案馆）: "Since the 1970s scholars of western Mithraism have generally agreed that Cumont's master narrative of east-west transfer is unsustainable"; although he adds that "recent trends in the scholarship on Iranian religion, by modifying the picture of that religion prior to the birth of the western mysteries, now render a revized Cumontian scenario of east-west transfer and continuities now viable."
Belayche, Nicole. "Religious Actors in Daily Life: Practices and Related Beliefs". In Jörg Rüpke（英语：Jörg Rüpke）. A Companion to Roman Religion. p. 291. "Cumont, who still stands as an authoritative scholar for historians of religions, analyzed the diffusion of "oriental religions" as filling a psychological gap and satisfying new spiritualistic needs (1929: 24–40)."
Beck, Roger (2002). "Mithraism" （页面存档备份，存于互联网档案馆）. Encyclopædia Iranica （页面存档备份，存于互联网档案馆）. Costa Mesa: Mazda Pub. Retrieved 2007-10-28. "Mithras – moreover, a Mithras who was identified with the Greek Sun god Helios – was one of the deities of the syncretic Graeco-Iranian royal cult founded by Antiochus I (q.v.), king of the small but prosperous buffer state of Commagene (q.v.) in the mid 1st century BCE."
Antonía Tripolitis (2002). Religions of the Hellenistic-Roman age. Wm. B. Eerdmans Publishing. pp. 3–. ISBN978-0-8028-4913-7 （页面存档备份，存于互联网档案馆）. "It originated in Vedic, India, migrated to Persia by way of Babylon, and then westward through the Hellenized East, and finally across the length and breadth of the Hellenistic-Roman world. On its westward journey, it incorporated many of the features of the cultures in which it found itself."
Michael P. Speidel, Mithras-Orion: Greek Hero and Roman Army God, Brill Academic Publishers (August 1997), ISBN90-04-06055-3 （页面存档备份，存于互联网档案馆）
Clauss, M., The Roman cult of Mithras, p. 24: "The cult of Mithras never became one of those supported by the state with public funds, and was never admitted to the official list of festivals celebrated by the state and army – at any rate as far as the latter is known to us from the Feriale Duranum（英语：Feriale Duranum）, the religious calendar of the units at Dura-Europos in Coele Syria;" [where there was a Mithraeum] "the same is true of all the other mystery cults too." He adds that at the individual level, various individuals did hold roles both in the state cults and the priesthood of Mithras.
Michael Speidel (1980). Mithras-Orion: Greek hero and Roman army god （页面存档备份，存于互联网档案馆）. Brill. pp. 1–. ISBN978-90-04-06055-5 （页面存档备份，存于互联网档案馆）. Retrieved 27 March 2011. "As a mystery religion it engulfed the Roman empire during the first four centuries of our era. Mithraic sanctuaries are found from Roman Arabia to Britain, from the Danube to the Sahara, wherever the Roman soldier went. Christian apologetics fiercely fought the cult they feared., and during the late 4th century CE, as a victim of the Judaeo-Christian spirit of intolerance, Roman Mithraism was suppressed, its sanctuaries destroyed together with the last vestiges of religious freedom in the empire."
Martin, Luther H.; Beck, Roger (December 30, 2004). "Foreword". Beck on Mithraism: Collected Works With New Essays. Ashgate Publishing. pp. xiii. ISBN978-0-7546-4081-3 （页面存档备份，存于互联网档案馆）. "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."
humphries, mark (10 December 2008). Susan Ashbrook Harvey, David G. Hunter, ed. The Oxford handbook of early Christian studies （页面存档备份，存于互联网档案馆）. Oxford University Press. pp. 95–. ISBN978-0-19-927156-6 （页面存档备份，存于互联网档案馆）. Retrieved 3 April 2011. "In some instances, the deliberate concealment of Mithraic cult objects could suggest precautions were being taken against Christian attacks; but elsewhere, such as along the Rhine frontier, coin sequences suggest that Mithraic shrines were abandoned in the context of upheavals resulting from barbarian invasions, and that purely religious considerations cannot explain the end of Mithraism in that region (Sauer 1996)."
Cumont, Franz (1903). McCormack, Thomas J. (trans.), ed. The Mysteries of Mithra. Chicago: Open Court. ISBN0-486-20323-9 （页面存档备份，存于互联网档案馆）. pp. 206 （页面存档备份，存于互联网档案馆）: "A few clandestine conventicles may, with stubborn persistence, have been held in the subterranean retreats of the palaces. The cult of the Persian god possibly existed as late as the fifth century in certain remote cantons of the Alps and the Vosges. For example, devotion to the Mithraic rites long persisted in the tribe of the Anauni, masters of a flourishing valley, of which a narrow defile closed the mouth." This is unreferenced; but the French text in Textes et monuments figurés relatifs aux mystères de Mithra tom. 1, p. 348 has a footnote.
Ulansey, David (1989). The Origins of the Mithraic Mysteries. Oxford University Press. ISBN0-19-505402-4 （页面存档备份，存于互联网档案馆）. (1991 revised edition)
Meyer, Marvin (2006). "The Mithras Liturgy". In A.J. Levine, Dale C. Allison, Jr., and John Dominic Crossan. The historical Jesus in context. New Jersey: Princeton University Press. pp. 179–180. ISBN0-691-00991-0 （页面存档备份，存于互联网档案馆）. "...The Mithras Liturgy reflects the world of Mithraism, but precisely how it relates to other expressions of the mysteries of Mithras is unclear. ... With the leg of the bull, interpreted astronomically, the Mithraic god, or Mithras, turns the sphere of heaven around, and if the text suggests that Mithras "moves heaven and turns it back (antistrephousa)," Mithras may be responsible for the astronomical precession of the equinoxes, the progressive change in the earth's orientation in space caused by a wobble in the earth's rotation (so Ulansey)."
Burkert, Walter (1987). Ancient Mystery Cults. Harvard University Press. p. 49. ISBN0-674-03387-6 （页面存档备份，存于互联网档案馆）.
Hopfe, Lewis M.; Richardson, Henry Neil (September 1994). "Archaeological Indications on the Origins of Roman Mithraism". In Lewis M. Hopfe. Uncovering ancient stones: essays in memory of H. Neil Richardson （页面存档备份，存于互联网档案馆）. Eisenbrauns. pp. 147–. ISBN978-0-931464-73-7 （页面存档备份，存于互联网档案馆）. Retrieved 19 March 2011. "... The Christian's view of this rival religion is extremely negative, because they regarded it as a demonic mockery of their own faith."
Boyce, Mary (2001) [1979]. Zoroastrians: their religious beliefs and practices （页面存档备份，存于互联网档案馆）. Routledge. p. 99. ISBN978-0-415-23902-8 （页面存档备份，存于互联网档案馆）. Retrieved 17 March 2011. "Mithraism proselytized energetically to the west, and for a time presented a formidable challenge to Christianity; but it is not yet known how far, or how effectively, it penetrated eastward. A Mithraeum has been uncovered at the Parthian fortress-town of Dura-Europos on the Euphrates; but Zoroastrianism itself may well have been a barrier to its spread into Iran proper."
Ulansey, David (1991). Origins of the Mithraic Mysteries. New York: Oxford UP. pp. 3 to 4. ISBN0-19-506788-6 （页面存档备份，存于互联网档案馆）. "... the study of Mithraism is also of great important for our understanding of what Arnold Toynbee has called the 'Crucible of Christianity', the cultural matrix in which the Christian religion came to birth out of the civilization of the ancient Mediterranean. For Mithraism was one of Christianity's major competitors in the Roman Empire ... No doubt Renan's statement is somewhat exaggerated."
Ronald Hutton, "The Pagan Religions of the Ancient British Isles;their nature and legacy", Blackwell, 1991, ISBN0631189467 （页面存档备份，存于互联网档案馆）, p.260.
