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The Mackwiller Mithraeum was built in the middle of the 2nd century, during the reign of Antoninus the Pious, on the site of a spring already worshipped by the natives.
The monument of San Juan de la Isla (Asturias) devoted to Mithras was preserved in the portico of the main church until 1843.
Stone from Durrës, ancient Dyrrachium in Macedonia, dedicated to Soli aeterno by Marcus Laelius Aquila, sacerdos; the name Aquila may correspond to a Mithraic grade.
Three white marble tauroctony fragments from Gànt la Mangalia, ancient Callatis in Moesia Inferior, depicting part of the standard bull-slaying scene.
Altar from Doștat, Dacia, dedicated to Invicto Soli deo genitori by Publius Aelius Artemidorus, sacerdos creatus a Palmyrenis — a priest appointed by Palmyrene worshippers.
Tribune of the First Cohort of Vardulli, he erected a mithraeum at Bremenium together with his consacranei.
One of the most eminent representatives of late antique pagan religiosity, combining high civic authority with deep initiation into multiple mystery traditions, including the cult of Mithras.
A selection of texts gathered by Ernesto Milá that reinterprets Mithraism as an initiatory, solar, and heroic cult. It includes the so-called Great Magical Papyrus of Paris, translated and commented by Julius Evola and the Ur Group.
From the late first century CE, Mithras spread across the Roman Empire, leaving more than 130 sanctuaries and nearly 1,000 inscriptions. This volume offers a rigorous synthesis that renews our understanding of this enigmatic cult.
By reading Orphic theology together with Eleusinian ritual practice, the mysteries emerge as a structured mystagogy of transformation: a disciplined passage from forgetfulness (Lethe) to knowledge (aletheia), from mortality to participation in the divine.
This monument with an inscription by two individuals was found in the first mithraeum of Cologne, Germany.
A series of polemical passages in which a leading fourth-century Christian theologian presents the cult of Mithras as a religion defined by cruelty, bodily suffering, and shameful initiation rites.
Why did the Romans worship a Persian god? This book presents a new reading of the Mithraic iconography taking into account that the cult had a prophecy.
Roger Beck describes Mithraism from the point of view of the initiate engaging with the religion and its rich symbolic system in thought, word, ritual action, and cult life.
