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Einzelfund - Stadt/Vicius/Oppidum - Grab/Gräberfeld.
Preliminary material /Vivienne J. Walters -- THE SITES OF MITHRAIC SANCTUARIES /Vivienne J. Walters -- THE DEDICANTS OF MITHRAIC MONUMENTS /Vivienne J. Walters -- MITHRAIC REPRESENTATIONS ON POTTERY /Vivienne J. Walters -- MITHRAS AND THE GODS OF GAUL /Vivienne J. Walters -- MITHRAIC INSCRIPTIONS AND MONUMENTS /Vivienne J. Walters -- REJECTED MONUMENTS /Vivienne J. Walters -- MITHRAIC REPRESENTATIONS ON POTTERY /Vivienne J. Walters -- ADDENDUM /Vivienne J. Walters -- INDEXES /Vivienne J. Walters -- LIST OF PLATES /Vivienne J. Walters -- PLATES I-XL /Vivienne J. Walters.
In The Cult of Mithras in Late Antiquity David Walsh explores how the cult of Mithras developed across the 3rd and 4th centuries A.D. and why by the early 5th century the cult had completely disappeared. Contrary to the traditional narrative that the cult was violently persecuted out of existence by Christians, Walsh demonstrates that the cult’s decline was a far more gradual process that resulted from a variety of factors. He also challenges the popular image of the cult as a monolithic entity, highlighting how by the 4th century Mithras had come to mean different things to different people in different places.
Since its publication in Germany, Manfred Clauss's introduction to the Roman Mithras cult has become widely accepted as the most reliable, as well as the most readable, account of its elusive and fascinating subject. For the English edition the author has revised the work to take account of recent research and new archaeological discoveries. The mystery cult of Mithras first became evident in Rome towards the end of the first century AD. During the next two centuries, carried by its soldier and merchant devotees, it spread to the frontier of the western empire from Britain to Bosnia. Perhaps because of odd similarities between the cult and their own religion the early Christians energetically suppressed it, frequently constructing churches over the caves (Mithraea) in which its rituals took place. By the end of the fourth century the cult was extinct.Professor Clauss draws on the archaeological evidence from over 400 temples and their contents including over a thousand representations of ritual in sculpure and painting to seek an understanding of the nature and purpose of the cult, and what its mysteries and secret rites of initiation and sacrifice meant to its devotees. In doing so he introduces the reader to the nature of the polytheistic societies of the Roman Empire, in which relations and distinctions between gods and mortals now seem strangely close and blurred. He also considers the connections of Mithraicism with astrology, and examines how far it can be seen as a direct descendant of the ancient cult of Mitra, the Persian god of contract, cattle and light. The book combines imaginative insight with coherent argument. It is well-structured, accessibly written and extensively illustrated. Richard Gordon, the translator and himself a distinguished scholar of the subject, has provided a bibliography of further reading for anglophone readers.
This work presents six case-studies of objects from different periods and regions of antiquity that are labelled by variations of the name Mithra, including the Roman Mithras, Persian Mihr, and Bactrian Miiro. Each chapter places each object in its original context, before questioning its role in religious ritual, tradition, and belief
This volume deals with the religions of the Roman soldiers in Britain and the religious interactions of soldiers and civilians. Drawing on epigraphic and archaeological evidence, the discussion shows the complexities of Roman, Eastern, and Celtic rites, how each system influenced the ritual and liturgy of the others, and how each system was altered over time. The first part presents discursive chapters on topics such as the cult of the emperor, Mithraism in Britain, the cults of Celtic warriors and healers, the Romanization of Civilian religions, and Christianity; the second part consists of an annotated catalogue of the epigraphical sources. Of significance is the broad range of materials synthesized to show the extent to which native religions influenced and were influenced by imported Roman and Eastern cults.
Apart from Christianity and the Oriental Cults, religion in Roman Britain is often discussed as though it remained basically Celtic in belief and practice, under a thin veneer of Roman influence. Using a wide range of archaeological evidence, Dr Henig shows that the Roman element in religion was of much greater significance and that the natural Roman veneration for the gods found meaningful expression even in the formal rituals practised in the public temples of Britain.