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Journal articles on the topic 'Mithraism. Rome'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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1

Preložnik, Andrej, and Aleksandra Nestorović. "Between Metropolis and Wilderness: The Topography of Mithraea in Ager Poetoviensis." Acta Antiqua Academiae Scientiarum Hungaricae 58, no. 1-4 (2018): 275–90. http://dx.doi.org/10.1556/068.2018.58.1-4.17.

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Summary Traces of Mithraism in Slovenia are represented by a large number of Mithraea and finds of altars and stones carved with Mithraic symbols. Some of these have been systematically studied and are quite well-known, others are poorly documented and less known. This difference is largely a consequence of factors from antiquity, such as the social status of the dedicators of the monuments and the choice of the location. Our contribution focuses on the location of these shrines in north-eastern Slovenia, especially at Drava Plain and Ager of Poetovio, one of the most important Mithraic centre

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2

Magrini, Donata, Susanna Bracci, Giovanni Bartolozzi, Roberta Iannaccone, Sara Lenzi, and Paolo Liverani. "Revealing Mithras’ Color with the ICVBC Mobile Lab in the Museum." Heritage 2, no. 3 (2019): 2160–70. http://dx.doi.org/10.3390/heritage2030130.

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The National Museum of Rome has an important collection of Mithraic sculptures found in the years 1973–1975 during the archaeological excavation under the early Christian basilica of Santo Stefano Rotondo on the Caelian hill in Rome. The sculptures excavated from this Mithraeum show many traces of gilding and polychromy, whose best example is the great bas-relief with Mithras slaying the bull discussed in this work. The analysis was conducted during a scientific campaign in the museum with portable instrumentation of the Institute for Conservation and Valorisation of Cultural Heritage, ICVBC m

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3

Scapaticci, Maria Gabriella. "The Discovery of the Mithras Statue of Tarquinia." Acta Antiqua Academiae Scientiarum Hungaricae 58, no. 1-4 (2018): 9–23. http://dx.doi.org/10.1556/068.2018.58.1-4.2.

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Summary In 2014 the discovery of a Mithras' statue at Tarquinia occurred. This was due to the Comando Tutela Patrimonio Culturale dell'Arma dei Carabinieri, which informed the Soprintendenza per i Beni Archeologici dell'Etruria Meridionale about clandestine activities in May 2014 on the poggio della Civita – where the ancient city of Tarquinia stood – in a zone close to the Etruscan temple of the Ara della Regina (fig. 1). As soon as possible, the Soprintendenza carried out an archaeological excavation, focusing the effort on the need to find evidence for the place of origin of the magnificent

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4

Ingle, Gabriela. "A Fourth Century Tomb of the Followers of Mithras from the Catacomb of SS. Peter and Marcellinus in Rome." Studies in Ancient Art and Civilisation 23 (December 31, 2019): 227–42. http://dx.doi.org/10.12797/saac.23.2019.23.11.

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Despite the popularity of the cult of Mithras in Rome in the 4th century AD, the archaeological record provides evidence for only two tombs associated with the followers of Mithras. The lack of Mithraic burials is most likely linked with the pro-Christian bias towards the funerary material found in the Roman catacombs, which had dominated the catacomb scholarship since their re-discovery in the late sixteenth century. However, following a recent development in the understanding of how the subterranean cemeteries were used in antiquity, it is possible to begin a re-evaluation of the available m

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5

Lieu, Samuel N. C. "Studies in Mithraism. Papers associated with the Mithraic Panel organized on the occasion of the XVIth Congress of the International Association for the History of Religions, Rome 1990. Edited by John R. Hinnells. (Storia delle religioni, 9.) pp. 299, 34 pl. Rome, “L'Erma” di Bretschneider, 1994." Journal of the Royal Asiatic Society 6, no. 1 (1996): 87–88. http://dx.doi.org/10.1017/s1356186300014814.

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6

Henriques, James C. "The Cosa Mithraeum: A Long Overdue Survey." Acta Antiqua Academiae Scientiarum Hungaricae 58, no. 1-4 (2018): 157–69. http://dx.doi.org/10.1556/068.2018.58.1-4.10.

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Summary Very likely due to its modest nature, the Cosa Mithraeum has been mentioned in scholarly publications only four times – each in passing – since its discovery in 1954. This sparse attention, restricted solely to literature on Cosa, has meant that the mithraeum is well-known among those intimately familiar with the colony, but has languished in complete obscurity among Mithraic scholars for the past half century. In addition to bringing the Cosa Mithraeum to the attention of a wider audience, this article also argues for a re-evaluation of the most recent dating of the mithraeum. Recent

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7

Luciani, Nicola. "Mithras in Etruria." Acta Antiqua Academiae Scientiarum Hungaricae 58, no. 1-4 (2018): 25–55. http://dx.doi.org/10.1556/068.2018.58.1-4.3.

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Summary The aim of this article is to cast a light on the nature of the mysteries of Mithras in central Italy, focusing on the administrative division of Roman Etruria. The Regio VII in fact, despite not being the richest Italian area in terms of Mithraic findings, has nevertheless emerged as a privileged territory to observe different aspects of the cult, due to the great variety of its artefacts. Hence, starting from the material evidence and from its distribution across the region, the social classes that took part in the worship of Mithras are identified. Consequently, the active role play

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8

Silnović, Nirvana. "To Carry the Universe in One's Own Pocket: A Miniature Mithraic Relief from the Archaeological Museum in Split." Acta Antiqua Academiae Scientiarum Hungaricae 58, no. 1-4 (2018): 291–304. http://dx.doi.org/10.1556/068.2018.58.1-4.18.

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Summary A miniature relief representing the scene of tauroctony, i.e. Mithras killing the bull, is on display in the Archaeological Museum in Split. Despite its visibility, the relief has so far remained unpublished. It is therefore the aim of this article to provide the detailed description of the object, and to contextualize it within the broader framework of “small and miniature reproductions of the Mithraic icon”. Based on this, the original provenance and dating of the miniature relief are proposed. Furthermore, the relief is taken as a fine example of interconnectedness of social, materi

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9

Blakely, Sandra. "Social Mobility: Mithraism and Cosmography in the 2nd-5th Centuries CE." Acta ad archaeologiam et artium historiam pertinentia 31 (December 31, 2019): 11–41. http://dx.doi.org/10.5617/acta.7798.

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Pragmatic cognitive science, rooted in Dewey's epistemology and models of distributed cognition, offers new hypotheses for the emergence and decline of the Mithraic rites. These models foreground the responsiveness of the rites to their economic and social environment, generating new form-meaning pairs through multimodal engagements inside the Mithraic caves. These moments of cognitive blending answered the needs of the early social catchment of the rites, which was predominantly freedmen and soldiers benefitting from the upward mobility of the thriving second century CE. Within the caves, mul

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10

Lahe, Jaan. "Mitra-Mithra-Mithras: The Roman Mithras and His Indo-Iranian Background." Acta Antiqua Academiae Scientiarum Hungaricae 58, no. 1-4 (2018): 481–91. http://dx.doi.org/10.1556/068.2018.58.1-4.28.

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Summary One of the key questions in the studies of the Roman cult of Mithras has been, since the works of F. Cumont, the question about the religious historical origin of the cult – regarding which there is no consensus to this day. Theories about the origin of the cult can be divided into three groups: (1) the so-called “strong” Iranian thesis, according to which the cult was imported from Iran; (2) the so-called “weak” Iranian thesis, claiming that just a few, mostly irrelevant elements of the cult originated in Iran; (3) a radical stance that there is no consistency between the Roman cult o

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11

Deimary, Nima, and Mohammad Mohammadi. "Methods of expressing religious beliefs through sacred numbers in the architecture and sport of Zurkhaneh." Revista Eletrônica em Gestão, Educação e Tecnologia Ambiental 24 (January 8, 2020): 3. http://dx.doi.org/10.5902/2236117040265.

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Ancient sports, dating to the size of the history of Mithraism, have undergone many changes throughout history and have been mixed with Sufism and Shiism. As a result of these developments, Zurkhaneh's building also has a distinct root in the Islamic era by preserving patterns of the ancient world. The structure and its components are based on beliefs and sentiments that have been exhibited in different shapes in the architecture of Zurkhaneh building throughout history, holding symbolic concepts like sacred numbers. As in other examples of Iranian architecture, it has played a major role in t

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12

Scatigno, Claudia, Maria Preite Martinez, Nagore Prieto-Taboada, Juan Manual Madariaga, and Aida Maria Conte. "Petrographic-Mineralogical Characterization of Archaeological Materials from “Casa di Diana” Mithraeum Sited in the Open Museum of Ostia Antica." Crystals 11, no. 7 (2021): 839. http://dx.doi.org/10.3390/cryst11070839.

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Mithraea, religious Roman buildings, are very common in Italian archeological sites. There are sixteen in Ostia Antica (Rome, Italy)The poor state of conservation, due to the intrinsic environmental conditions, characterized them: they consist of open-air museums and caves simultaneously. These places of worship are characterized by the presence of heterogeneous materials, such as wall building materials (bricks and mortars) and others used for furnishings and fittings. This increases the risk of accelerated damage because the materials ‘rheology is different. Here, a full petrographic-mineral

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13

Adrych, Philippa. "Judith Maitland Memorial Award: Finding Mithras in Rome and Ostia: sacred space and historiographic expectations." Papers of the British School at Rome 87 (October 2019): 364–65. http://dx.doi.org/10.1017/s0068246219000357.

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14

Sick, David. "Mit(h)ra(s) and the Myths of the Sun." Numen 51, no. 4 (2004): 432–67. http://dx.doi.org/10.1163/1568527042500140.

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AbstractThe extent of the connection between Indo-Iranian Mitra/Mithra and Roman Mithras has been vehemently debated for the last thirty years. One of the several problems in outlining the history of Mit(h)ra(s) has been the definition of the Iranian Mithra. In particular, the process by which he becomes a solar deity in the postAvestan period needs clarification. This study considers the history of Mithra with regard to solar mythology; it describes a set of myths from the traditions of two neighbors to Iran — Greece and India. In this set of myths, the Sun is the guardian of contracts and ca

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15

Frasca, Francesca, Elena Verticchio, Alessia Caratelli, Chiara Bertolin, Dario Camuffo, and Anna Maria Siani. "A Comprehensive Study of the Microclimate-Induced Conservation Risks in Hypogeal Sites: The Mithraeum of the Baths of Caracalla (Rome)." Sensors 20, no. 11 (2020): 3310. http://dx.doi.org/10.3390/s20113310.

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The peculiar microclimate inside cultural hypogeal sites needs to be carefully investigated. This study presents a methodology that aimed at providing a user-friendly assessment of the frequently occurring hazards in such sites. A Risk Index was specifically defined as the percentage of time for which the hygrothermal values lie in ranges that are considered to be hazardous for conservation. An environmental monitoring campaign that was conducted over the past ten years inside the Mithraeum of the Baths of Caracalla (Rome) allowed for us to study the deterioration before and after a maintenanc

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16

Abaev, N. "On the role of Mithraism and the heroic epic of Turkic-Mongol peoples in the formation of the Aryan-Turanian civilization in Inner Asia." Human research of Inner Asia 2 (2015): 4–20. http://dx.doi.org/10.18101/2306-753x-2015-4-4-20.

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17

Liebeschuetz, J. H. W. G. "Religion in the Roman World - Roger Beck: Planetary Gods and Planetary Orders in the Mysteries of Mithras. (Études Préliminaires aux Religions Orientates dans l'Empire Romain, 109.) Pp. xiii + 112; 5 figs., 6 plates. Leiden: Brill, 1988. Paper. - Ida Paladino: Fratres Arvales: storia di un collegio sacerdotale romano. (Problemi e ricerche di storia antica, 11.) Pp. 317. Rome: ‘L'Erma’ di Bretschneider, 1988: Paper." Classical Review 40, no. 2 (1990): 328–30. http://dx.doi.org/10.1017/s0009840x00253948.

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18

Ionescu, Dan-Tudor. "Mithras, Neoplatonism and the stars." Acta Classica Universitatis Scientiarum Debreceniensis 54 (July 12, 2020). http://dx.doi.org/10.22315/acd/2018/10.

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The main ideas of this study (which is a continuation of my former article entitled “Mithras, Sol Invictus, and the Astral Philosophical Connections”) are the following: I. The dichotomy and differences between the two main groups of theories regarding the origins of the Roman mystery cult of Mithras, namely the school of the great Belgian scholar Franz Cumont, who considered Mithraism in the Roman world as an essentially Iranian cult adapted to the new cultural Hellenistic-Roman context, and the theory of the 19th century German scholar K. B. Stark (revived in the 1970s by academics like R. B

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19

Brown, Sean. "Methodology in the Interpretation of Roman Mithraic Imagery." Constellations 3, no. 1 (2012). http://dx.doi.org/10.29173/cons16292.

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The nature of a semiotic system is inherently complex. In the course of this paper, we will examine that nature through the application of linguistic anthropological theory. In so-doing, an interpretive methodology will be elucidated with particular attention given to the religious iconography of the Mithraic Mysteries found in imperial Rome. This multi-disciplinary approach to interpretation seeks to combine classical learning with the applied scientific approach of anthropology in the interest of providing a fresh perspective to an old question: “What does it mean?”

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