1. Place animal in induction chamber and anesthetize the mouse and ensure sedation. 2. Once the animal is sedated, move it to a nose cone for hair removal using cream. Only apply cream to the area of the chest that will be utilized for imaging. Once the hair is removed, wipe area with wet gauze to ensure all hair is removed. 3. Move the animal to the imaging platform and tape its paws to the ECG lead plates and insert rectal probe. Body temperature should be maintained at 36-37°C. During imaging, reduce anesthesia to maintain proper heart rate. If the animal shows signs of being awake, use a higher concentration of anesthetic.

人唾液天疱疮抗原的纯化

By engaging with recent developments in the study of empires, this book examines how inhabitants of Roman imperial Syria reinvented expressions and experiences of Greek, Roman and Syrian identification. It demonstrates how the organization of Greek communities and a peer polity network extending citizenship to ethnic Syrians generated new semiotic frameworks for the performance of Greekness and Syrianness. Within these, Syria's inhabitants reoriented and interwove idioms of diverse cultural origins, including those from the Near East, to express Greek, Roman and Syrian identifications in innovative and complex ways. While exploring a vast array of written and material sources, the book thus posits that Greekness and Syrianness were constantly shifting and transforming categories, and it critiques many assumptions that govern how scholars of antiquity often conceive of Roman imperial Greek identity, ethnicity and culture in the Roman Near East, and processes of 'hybridity' or similar concepts.

Syrian Identity in the Greco-Roman World

Les protectores diuini lateris Augusti, soldats de haut rang attestes dans l’armee romaine entre le IIIe siecle et le VIe siecle, ont ete consideres tour a tour par les historiens comme des gardes du corps imperiaux, des officiers d’etat-major, ou les successeurs des centurions. Mais ces interpretations soulevent bien des contradictions que cette etude d’histoire militaire et sociale, appuyee sur un corpus prosopographique, vise a resoudre. Les evolutions du recrutement, des carrieres et des fonctions des protectores sont revelatrices des recompositions du commandement de l’armee romaine tardive. L’analyse ouvre egalement une fenetre sur l’environnement social et culturel de ces soldats privilegies, amenes a frequenter tant les champs de bataille que la cour imperiale. Enfin, en placant au centre de la reflexion la relation de ces soldats avec l’empereur, a la fois chef de l’armee et garant de l’ordre social et symbolique du monde de l’Antiquite tardive, on comprend comment les protectores s’inscrivaient, aux yeux des Romains, au sein d’un ordre terrestre des dignites refletant la hierarchie celeste.

https://tel.archives-ouvertes.fr/tel-01740232/document

Des soldats de l'armée romaine tardive : les protectores (IIIe-VIe siècles ap. J.-C.)

El presente trabajo tiene como objetivo realizar una puesta al dia de los catalogos del material relativo a los Misterios de Mitra en Hispania elaborados por Garcia y Bellido (1967) y Alvar Ezquerra (1981). La multiplicidad de hallazgos en las ultimas decadas y la revision de las teorias mas tradicionales en este campo de estudio, hacen obligado reexaminar material arqueologico. Para ello, nos hemos centrado en los monumentos figurativos, ya que la Iconografia mitraica ha sido considerada un mero vehiculo para la transmision de la escatologia del culto. De esta forma, el estudio de las imagenes quedaba relegado a un segundo plano, dado que se manifestaban como iconos repetitivos, monotonos, de dudosa calidad estetica. Sin embargo, el analisis de las fuentes literarias, el estudio de los modelos empleados, los diversos asuntos iconograficos y las semejanzas formales con otras imagenes de culto contemporaneas, revelan que los Misterios de Mitra se valieron del repertorio grecorromano para la conformacion de su propia iconografia.
Los primeros autores dedicados al estudio de los Misterios de Mitra, Cumont y Vermaseren, concebian este fenomeno como una serie de creencias procedentes de Persia que penetraron el Imperio romano gracias al contacto de las tropas y comerciantes con los territorios conquistados, a partir del s. I d. C. Mitra, dios de naturaleza solar, encarnaria los valores viriles de lealtad y triunfo militar, hecho que habria favorecido su difusion entre los soldados del Imperio. No obstante, el culto de Mitra en Oriente carecia de la estructura misterica que desarrollaria mas tarde en epoca imperial. La tauroctonia, el icono central de la liturgia mitraica, presenta al dios vestido con atuendo oriental dando muerte al toro con un punal, acompanado de un perro y una serpiente que lamen la sangre que mana de la herida y un escorpion que se situa en los genitales. En esta escena suelen aparecer tambien los bustos de Sol y Luna, junto a dos dadoforos. Si bien en la Betica se han localizado tres representaciones del sacrificio divino, el banquete entre Mitra y Sol procedente de Troia y los hallazgos del cerro de San Albin, ambos en Lusitania, constituyen la fuente de materiales mas importante para el estudio del culto a Mitra en territorio hispano. Los recientes descubrimientos en Lugo, Altafulla, Cabrera de Mar, Puente Genil, San Juan de la Isla, Barbate, Merida, junto a la revision de fondos del Museo Nacional de Arte Romano, han supuesto una gran aportacion para el estudio del Mitraismo en la Peninsula Iberica.
Sin embargo, los monumentos figurativos recuperados no ofrecen asuntos especificamente mitraicos, sino que se trata de representaciones de diversos elementos vegetales acompanados, en ocasiones, por la imagen de un toro o bucraneo. Estos motivos aparecen frecuentemente en el repertorio mitraico, aunque siempre se encuentran asociados a la imagen de Mitra o de los dadoforos. Gracias a la revision de los marmoles exhumados en San Albin hemos realizado una propuesta sobre el repertorio iconografico que habria decorado el mitreo emeritense, mientras que el analisis de otros monumentos sugiere que estos no pertenecerian al corpus mitraico hispano, como tradicionalmente se ha mantenido.

Iconografía mitraica en Hispania

This book evaluates a hundred years of scholarship on how empire transformed the Roman world, and advances a new theory of how the empire worked and was experienced. It engages extensively with Rome's Republican empire as well as the 'Empire of the Caesars', examines a broad range of ancient evidence (material, documentary, and literary) that illuminates multiple perspectives, and emphasizes the much longer history of imperial rule within which the Roman Empire emerged. Steering a course between overemphasis on resistance and overemphasis on consensus, it highlights the political, social, religious and cultural consequences of an imperial system within which functions of state were substantially delegated to, or more often simply assumed by, local agencies and institutions. The book is accessible and of value to a wide range of undergraduate and graduate students as well as of interest to all scholars concerned with the rise and fall of the Roman Empire.

Empire and Political Cultures in the Roman World

Kingdoms and principalities in the Roman Near East

This interdisciplinary collection of articles brings out the variety of local and regional patterns of worship in the Near East, and in this manner contributes to our quest for understanding the polytheistic cults of the region as a whole.

The Variety of Local Religious Life in the Near East: In the Hellenistic and Roman Periods

The circumstances surrounding Caracalla’s death in AD 217 remain confusing. In particular the presence of the emperor near the famous temple of the Moon at Carrhae-Harran has led to much scholarly speculation. Often a preference for ‘the East’ has been put forward to explain Caracalla’s actions. This paper discusses the various possibilities why he decided to visit this specific temple, and argues that the episode ought to be understood through a combination of religious notions and individual, ‘political’ needs and conveniences which would have made it impossible for this emperor not to go to a deity whose local cult stood for total, universal power. In the process, this article also provides some clarity regarding the contradictory sources describing the events.

An accidental tourist? Caracalla's fatal trip to the temple of the Moon at Carrhae/Harran

The small fortress town of Dura-Europos is known, since the great Russian scholar Mikhail Rostovtzeff, as the ‘Pompeii of the Syrian desert’. Situated on the Middle Euphrates river, it was founded as a Macedonian colony by one of the successors to Alexander the Great. Towards the end of the second century BC, Dura-Europos came under Parthian control and is thought to have remained so – with a brief interruption during Trajan's Parthian war – until it passed definitely under Roman rule in AD 165. Nearly a century later, in ca. AD 256, the defending Roman forces were defeated following a gruesome siege by the Sasanian army of Shapur I, who destroyed the town and left it to disappear under the sand. By the time the emperor Julian the Apostate passed by the area during his ill-fated Persian campaign in the early 360s, Dura had long been deserted.

The History of the Exploration of Dura-Europos

Before it had been identified as the town that Isidorus of Charax lists in his Parthian Stations as ‘Dura, city of Nikanor, a foundation of the Macedonians, called Europos by the Greeks’, the ruins at Salihiyeh had been briefly noted in two late nineteenth-century travel reports, first by Engineer Josef Cernik and then by John Punnett Peters, the Director of the University of Pennsylvania Expedition to Babylonia, in whose time the site was known under the Turkish name of Kan Kalessi, ‘Bloody Castle’. A lengthy description of ‘die namenlose Stadt’ then followed as the fruit of four visits, between 1898 and 1912, by the team of Ernst Herzfeld, Friedrich Sarre and Bruno Schulz, but still no proper exploration took place. This would finally change when British troops, camped at the ruins in March 1920, discovered the first fresco in what later came to be known as the temple ‘of the Palmyrene gods’. James Henry Breasted, the leading Orientalist scholar from the University of Chicago who by chance had just returned to Syria towards the end of April from an expedition to the Upper Tigris river, was instantly asked to undertake a mission to Salihiyeh in order to examine the newly revealed paintings.

/pdf/religion-society-and-culture-at-dura-europos-4h94drup97.pdf

Religion, society and culture at Dura-Europos.

Religious mentality in Palmyrene documents.

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