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It bears an inscription repeated on each side of the podia.
Slab marble indicates that Lucius Sempronius has donated a throne to the Mitreo delle Pareti Dipinte.
The dedicator of this marble basin could be the same person who offered the sculpture of Mithras slaying the bull in the Mitreo delle Terme di Mitra.
The Kempraten Mithraeum was unexpectedly discovered during the 2015 excavations near the vicus.
Mithras and Sol share a sacred meal accompanied by Cautes and Cautopates on a relief found in a cemetery from Croatia.
Another sculpture of Mithras rock-birth from the Mithraeum of Victorinus, in Aquincum.
These two parallel altars to the diophores were dedicated by the Pater and a Leo from the Mithraeum of S. Stefano Rotondo.
The sculpture of Mithras rock-birth from Santo Stefano Rotondo bears an inscription of Aurelius Bassinus, curator of the cult.
This small bronze tabula ansata was dedicated to Mithras by two brothers, probably not related by blood.
The spherical ceramic cup found at the Mithraeum in Angers bears an inscription to the unconquered god Mithras.
The Mitreo Fagan revealed remarkable sculptures of leon-headed figures now exposed at the Vatican Museum.
The Macerata Tauroctony shows Mithra slaying the bull with the usual Pyrigian cap and six rays around his head.
The Mithraeum in Halberg hill, near Saarbrücken, is one of the oldest historical places in the area.
This relief of Mithras slaying the bull incorporates the scene of the god carrying the bull and its birth from a rock.
This terracotta vase features prolific decoration, including Mithras Tauroctonos, Fortuna, Cautes, a dog and Pan playing a syrinx.
This standing sculptural figure from Mérida appears to carry the serpent staff, characteristic of the medicine god Aesculapius.
This nude male figure, found at Cerro de San Albín, Mérida, has been identified as Cautes.
The relief depicts the birth of Mithras, holding a globe, surrounded by the zodiac.
Roger Beck revisits the zodiac circle of the Mithraeum on the island of Ponza, a composition unique within the Mithraic corpus. His reading places the monument in relation to cosmology, ritual space, and Mithraic doctrine.