301 research outputs found
Mithra ja Mithras: küsimus Iraani ja Väike-Aasia Mithra kultuse ning Rooma Mithrase kultuse omavahelistest seostest ja Rooma Mithrase kultuse päritolust
No full textMithra and Mithras: the Question of the Relationship between the Cult of Mithra in Iran and Asia Minor and the Cult of Mithras of Rome and the Origins of the Roman Cult of MithrasThe cult of Mithras was one of the so-called oriental cults that were spreading during the first four centuries AD in the Roman Empire. The cult spread from Spain and Britain to Asia Minor, Syria and Egypt, leaving behind a notable number of extant monuments - more than 1,000 epigraphs, 700 reliefs depicting the god Mithras and more than 500 other reliefs. While the cult first began to spread at the end of the 1st century AD, a deity named Mithras was already present in the epigraphs of the Achaemenids and in the Avesta and was also worshipped in Hellenic Asia Minor before the area was absorbed by the Roman Empire. Up to the present day, one of the key questions in researching the Roman cult of Mithras has been the relationship of Mithras to the god Mithra worshipped in Iran and Hellenic Asia Minor. The author of this article analyses the points of contact between the Roman Mithras and the cult of Mithra of Persia and Asia Minor to answer the question of how to interpret the relationship between these gods and cults. Ihe author arrives at the conclusion that while the Iranian cult of Mithra, the Hellenic cult of Mithra of Asia Minor and the Roman cult of Mithras share some common elements - the name of the god, its relationship to the Sun and commonalities in the case of Asia Minor and Rome, including a similarity in the way the god was depicted (in Persian clothes, with a halo around his head), there are still significant substantive differences between the cults, out of which the most notable are the absence of the definition of mystery and mystic features in the Roman cult of Mithras, as well as the absence of a depiction of the most important events (the birth of Mithras from a rock; Mithra slaying the bull; meal shared by Mithra and the god of the sun; Mithra and the god of the sun riding a carriage to heaven) in Iran and Asia Minor in the pre-Christian era. Based on these observations it can be said that the cult of Mithra of Iran and Asia Minor and the cult of Mithras of Rome should be regarded as separate cults and not the local versions of a single “Religion of Mithra”. The Roman cult of Mithras has not grown out of the cult of Mithra of Asia Minor, but it is possible that the cult of Mithras which emerged in Rome has borrowed some elements from it, out of which some parts can be traced back to the ancient Persian religion or even the ancient religion of Indo-European tribes
Bilderatlas zur Religionsgeschichte herausg. von D. H. Haas. XV. J. Leipoldt, Die Religion des Mithra. XVI. K. Th. Preuss, Mexikanische Religion. Leipzig, Deichert, 1930
No full textGoguel Maurice. Bilderatlas zur Religionsgeschichte herausg. von D. H. Haas. XV. J. Leipoldt, Die Religion des Mithra. XVI. K. Th. Preuss, Mexikanische Religion. Leipzig, Deichert, 1930. In: Revue d'histoire et de philosophie religieuses, 11e année n°2, Mars-avril 1931. p. 220
Mitra-Mithra-Mithras: The Roman Mithras and His Indo-Iranian Background
No full textOne 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 of Mithras and the Iranian cult of Mithra and what the two have in common is simply the similar name of a god. The author of this presentation has studied comparatively the character of Mitra in Indian religious literature, that of Mithra in Iranian religious and mythological texts as well as in Iranian religious iconography, and Mithras in the cult devoted to him in Rome, and has concluded that the radical belief common in current Mithras studies, according to which Mithras is connected with Mitra and Mithra only by them having similar names, is just as erroneous as the “strong” Iranian thesis defended by F. Cumont and G. Widengren. Although it is certain that the Roman cult of Mithras is not a cult imported from Iran, but a new cult that originated in the Roman Empire, the author of this presentation maintains that the Roman cult of Mithras contains a series of motifs that can be found both in the Vedas and in Iranian mythological texts: connection of Mitra/Mithras with friendship and a contract of friendship; certain military traits; connection with cosmogony and the cosmic order; connection with light, the Sun and the chariot of Sol; the role of the god as a giver of water and fertility; the idea of a sacrifice that stimulates fertility. Based on the sources linked to the Roman Mithras, in particular the iconography, it may b claimed that a large part of these motifs did not have a peripheral role in the mythology connected with the cult, but they carried an important, maybe even a central role. As the previously mentioned motifs were already interrelated in India and Iran, the author of this presentation believes that their coexistence in the mythology of the Roman cult of
Mithras cannot be a coincidence but testifies to the wide Indo-Iranian background of the central figure of the cult, the god Mithras, which should not be ignored even if the Roman cult of Mithras is viewed as a new cult that evolved in the Roman Empire and within the context of the Greco-Roman religion
Dominique Hollard. Julien et Mithrā sur le relief de Tāq-e-Bostān
No full textThe author examines the reasons for the presence of Julianus Apostata and Mithra together on the investiture relief of Ardashir II at Taq-i Bustan. Roman literary and numismatic sources serve to illustrate Julianus Apostata’s syncretic religious background, his relation to the Mithraic cult and the significance of the celestial bull on his coins. Although this combination of Sol-Helios-Mithra differs, as the author shows, in many ways from the Persian Mithra, it is suggested that the Persian ..
Effect of surfactants on mechanical strength of polyacrylamide hydrogels: A rheological study
No full textEffect of sodium dodecyl sulfate surfactant on rheological properties of gellan gum hydrogels
No full textProbe diffusion of labeled polymers inside polyacrylic acid solutions: A polyelectrolyte effect
No full textEffect of polymer concentration on structure and rheology of poly (sodium acrylate) hydrogels
No full text
El pretendido origen indoiranio de gr. ?????
No full textEn este artículo se analiza la etimología de gr. ?????.Greek ?????-is homonymous with the wellknown Indo-Iranian word *"mitrá-" (Oldindian "mitrá-" "contract, friend, the got Mitra" ; Avestan mithra- "contract, the god Mithra-", etc.). This has lead to relating both words in the etymological speculation. Gr. ?????- has been often explained as a loan from the Indoiranian. Other authors support that both words derive from a common Indo-European form. The author of this paper tries to show that both hypotheses are false, and that the Greek word has no relationship with the Indoiranian one
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