Two Pannonian monuments connecting Mithras with 25 Dec.?

The Hungarian scholar Istvan Toth died this year.  I learn this from his page at, where may be found all his papers and books in electronic form.  This is no small thing, for many are quite inaccessible in the west, even in major research libraries.  Well done, Dr Toth, for making all this mass of information available.

Among the papers one caught my eye: 2004 Mithras kultusz és a Karácsony Poetovioban = Cult of Mithras and the Christmas in Poetovio.  This paper is in Hungarian, but very sensibly provided with an English translation at the back.  The translation is imperfect, but this is of small importance; the point is that the article is readable by the world.

We all know that Franz Cumont, in his rather slack way, supposed that there was a festival of Mithras on 25 Dec., by presuming that the cultists of Mithras ‘must’ have participated in the Natalis Solis Invicti, attested only after 354 AD.  No evidence of this exists, of course.  But this carelessness has created a modern myth, often expressed in the unpleasant jeer “Mithras is the reason for the season.”

So what does Toth say? (I shall correct the English, for readability)

It is a fact that, although scholarship connected the festival of natalis Invicti with one of Mithras (too) since F. Cumont(2), until now there was nothing to show this from epigraphical evidence collected for the Cult of Mithras (3). This situation changed because of the epigraph from Poetovio which was found in 1970, and this epigraphical evidence has since been published in several publications (4).

The epigraphical evidence was found at Poetovio (Ptuj, Slovenia) in the immediate vicinity of so-called Mithraeum IV (5), at the same place as the other epigraphical evidence listed for this sanctuary (6). The lead prong, on the top face of the undecorated marble base (7), shows that the object was originally the pedestal of a statue, probably a statue of a figure being born out of a rock. The first line of the inscription is lost. The remaining lines of the text are as follows:

[— ] | M Gong(ius) | Aquilei|ensis pro | salute | sua suor|umq(ue) om|nium v(otum)
s(olvit) l(ibens) m(erito) | d(e)d(icavit) VIIII K(alendas) Ian(uarias) | p(osuit) p(ater)
p(ientissimus) Florentiu[s]

The damaged first line, according to J. Sasel, should be read: [D(eo) i(nvicto) M(ithrae)] accounting this: “verisimiliter colligendum est, cum in vicinia vestigia quarti Mithraei reperta sint”(8), and this is all respects acceptable.

Unquestionably the most important element of the inscription is the date on the 9th readable line: 24th December, that is, vigil of natalis Invicti (the “Christmas Eve”), which appears here for the first time in epigraphical evidence related to the cult of Mithras.

The dating of relic can fairly certainly be given as the first half of the third century A.D., possibly about the middle of the third century. J. Sasel pointed that another bearer of this nomen was a certain Gongius Nestorianus who, between 198-211 was procurator of publicum portorium Illyrici and resided in Poetovio; then between 213-217 he was a praefectus classis Ravennatis(9). Considering that the nomen gentilicum of Gongius may be unique(10), it seems very likely that the person who dedicated the inscribed monument under discussion had some relationship to this man of high standing, for example he was his libertus.(11)

All this is interesting; but why a dedication of a monument on what is now 24 Dec. ‘must’ be connected to what is today Christmas Eve is not made clear.  The fact that, in 354 AD, there would be a festival of the sun on the following day is not necessarily relevant.  Any monument must be dedicated on some date; what the inscription does not show is that the date here was in any way significant.

The article then continues with material of no great relevance, until we reach this section:

It is absolutely certain, that every class of society was imbued with the need to have knowledge of the ceremonies and articles of the cult of Mithras. That social stratum was the one from which was descended Victorinus, the martyred bishop of Poetovio, the first exegete who wrote in Latin (22). However Victorinus of Poetovio – who was executed at the latest in the time of the great persecution of Christians under the reign of Diocletian – in the 260s would have been already adult, and meditating on religious matters as a young man.

The theological interest of Victorinus was exceptionally wide-ranging. He examined besides his exegesis, works on heterodoxies, the origin of world, apocalyptical doctrines(23) and there remains a fragment of his chronological work too(24). In this fragment he concluded the following inferences referring to document of a certain Alexander of Jerusalem: “VIII. Kal Ian. natus est Dominus noster Iesus Christus… etc.” (That is Our Lord Jesus Christ was born on 25 December) – The latest research places the origin of this fragment in the years after 260 (25).

Amongst the monuments of Mithras of Poetovio there are presented in remarkably great strength of those, that which relating to the birth of the god. … One of the representative stone monuments (30) of the Mithraeum founded by Flavius Aper and his officers represented the figure of Mithras being born out from a rock: in the background of the scene appears the figure of Saturn, wreathed by Victoria; to all intents and purposes showing, that in dedication named of god to D(eus) S(ol) i(nvictus) M(ithras) was born on 25 December, and the birth of god means that beginning of the new epoch of world.

We expect so: if we are not mistaken, that in this chronological fragment of Victorinus of Poetovio, indicating the date of natalis Invicti, we can recognise the inner history of the reference to the birth of Jesus and we recognize the events from the history of religion in the native town of the martyred bishop, which happened in his youth, and in our opinion that the Christian exegetist who wrote in Latin earliest and in all probability he was among the first (31) who connected the one of the central ideas of cult of Mithras of Poetovio with the articles of Christian faith.

I think something may have dropped out of the argument here.  For it is quite unclear to me just why the presence of Saturn in a Mithraic monument of the rock birth must connect the monument to 25 Dec. – Saturnalia, after all, finished on 23rd Dec.  Otherwise a monument of the rock birth is just nothing.

The material about Victorinus is likewise very loosely argued (allowing, always, for the translation difficulties).

It all falls apart, once you look closely, sadly.

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