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drafted the manuscript. Aswani.S. S, Mithra. S. Mohan and Aparna N.S performed the experiments. Saja. K and P. T. Boban reviewed and edited the manuscript. All authors read and approved the manuscript. Ethics approval All the procedures carried out in the
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 centres. The questions we explore are: where and in what environment were Mithraea built; what is their relationship to other urban structures, traffic routes, natural resources and topography; and what role do they have in their setting within provincial and city boundaries.
The results of our analysis show the heterogeneity of responses to these questions and, consequently, the vitality of the cult of Mithras in the study area.
SIRT-3, which can downregulate PGC-1α. (SNS–Sympathetic nervous system, NE–norepinephrine, β-AR–β-adrenergic receptor, AC–Adenylate Cyclase) Funding Mithra. S. Mohan was supported by the Kerala State Council for Science, Technology, and Environment in
Summary
Iconographic analogies between the Mithraic torchbearers, Cautes and Cautopates, and the Greek Dioscuri encourage a comparative analysis of these figures in context. Previous studies have emphasized the potential for the divine twins to be the origins of the torchbearers: a closer examination of the Dioscuri as they functioned within another mystery cult, the rites of the Great Gods of Samothrace, offers light on both the phenomenology of initiation and the cultural context common to both the Greek and the Roman rituals. Among the numerous visual and conceptual parallels, the strongest commonality between the two sets of youths is a cultural appetite for astral mysticism, which connects the late Republican Roman voices on Samothrace and the later world of the Mithraic caves. The two mysteries served, however, profoundly different functions with respect to Roman identity – a dynamic which the parallel presence of twinned, framing shining lights reveals.
achievements within the frameworks of a competition. 8 The role of the gods is to decide who the finest is among them. The setting is Mount Olympus, where Cronus, Jupiter, Mithras, Helios, Rhea, Hera, Apollo, Aphrodite and the
The Mysteries of Mithras and Other Mystic Cults in the Roman World
Introduction. An Occasion to Deal with Mithraism Anew
Summary
This paper discusses the preliminary results of a research project, concerning Egyptian statues and Mithraic monuments, which were probably discovered in Antium and obtained by chance by local collectors or sold by antiquarians after scarcely documented excavations through the 17th–18th centuries.
Summary
The subject of my paper concerns the iconography of the mysterious relief at Modena (Galleria Museo e Medagliere Estense, inv. 2676) showing a young god in a cosmic egg. The paper is to review the state of research in modern scholarship since 1863, to discuss various attempts at its interpretation, and to propose my own working hypothesis, which links the Modena relief to the Orphic Rhapsodies and the Middle-Platonic passage transmitted by Porphyry of Tyre in his The Cave of the Nymphs 21–29.
Summary
The external orientation of the Mithraic sanctuaries shows a great variety and heterogeneity. The internal orientation of the sanctuaries suggested by the cult image, however, shows a great homogenity and uniformity. The internal structure is organised on the possible axial line drawn from the entrance to the cult image, and continues beyond that. We can establish that the interior of a mithraeum is oriented along the ‘North-South – East-West’ frame of reference by the cult image.
The representation of the “Cosmos” in the sanctuary portrays only the visible, sensorial world. The known and organised “Cosmos” is the sanctuary itself, the ‘northern part’ of the Mithraic ‘Universe’ with its own inner coordinates.
The ‘Anti-Cosmos’, the Underworld, had been abolished from the ‘Mithraic Universe’, completely unmentioned by literary sources. After the vertical North-South and horizontal East-West orientation we can consider, that the cult image also as a partition, divides the ‘Mithraic Universe’ up into ‘northern’ and ‘southern’ parts. The ‘northern part’, as it is displayed, the ordered part of the ‘Universe’, or the “Cosmos” itself is represented by the shrine. Its opposite, the ‘southern part’, the disordered part of the ‘Universe’, or ‘Anti-Cosmos’ is absent on the cult image.
The Tauroctony prevents the specifically represented Underworld and its principles to manifest, creating the opportunity for the initiates to continue their eternal life in the living and organized part of the ‘Universe’, in the “Cosmos”.
