Orientador: Ivan Esperança Rocha / Banca: Andrea Lucia Dorini de Oliveira Carvalho Rossi / Banca: Antonio Brancaglion Júnior / Resumo: Osíris foi um dos deuses mais importantes dentro do panteão da civilização egípcia. Encontramos alusões ao seu mito desde o começo da era dinástica até o período greco-romano, onde temos a síntese realizada por Plutarco (45-120 d.C.) no seu tratado sobre Ísis e Osíris. Através da análise desse mito, tal como narrado por Plutarco, pode-se perceber que sua influência foi muito profunda e marcante na história do Egito abrangendo questões referentes aos aspectos principais dessa sociedade. Seu mito respondia questões e anseios pertinentes a todos os egípcios sendo dessa forma adorado em todo o país. Possuía características e funções como deus relacionado aos ciclos da natureza, como a Lua, o Nilo e o grão, como mantenedor da ordem e da sucessão real e fundamentalmente como aquele que transcendeu a morte e foi reinar no Ultra-Tumba, tornando-se rei e juiz desse mundo. Portanto, nosso objetivo será mostrar que o mito de Osíris estava relacionado com todos os aspectos da vida egípcia, da paz à guerra, da seca à enchente, da peste à abundância, da posição divina do faraó à dureza da servidão e fundamentalmente, da vida à morte. Conseguindo, assim, abarcar em sua personalidade divina todos os atributos necessários para solucionar e satisfazer as necessidades de todos os estratos sociais, do rei ao servo. / Abstract: Osiris was one of the most important divinities inside the panteon of Egyptian civilization. We find hints of this myth since the beginning of the Dynastyc era until the Greco-Roman period, in which we have the syntesis made by Plutarch (45-120 A.D.) in his work about Isis and Osiris. Analyzing the myth of Osiris, as it is narrated by Plutarch, we can realize that its influence was very deep and very important in the history of Egypt, reaching questions concerning the main features of this society. The myth of Osiris answered questions and wishes which were pertinent to all egyptians, so that it was adored in entire country. It possessed characteristics and functions as god related to the cycles of nature, like the Moon, the Nile River and the seed; as keeper of order and of regal succession and, fundamentally, as the one which transcended the death and went to reign in Over-Grave, becoming king and judge of that world. Thus, our purpose will be to show that the myth of Osiris was related to all features of Egyptian life, from peace to war, from dryness to inundation, from plague to plenty, from the divine position of the king to the hardness of servitude, and fundamentally, from life to death. So, the myth of Osiris got to embrace, in its divine personality, all the necessary attributes to resolve and to satisfy the needs of all social classes, from the king to the serf. / Mestre

Quando pensamos no Hades, o mundo dos mortos grego, duas divindades femininas logo nos vêm à mente: Perséfone, sua rainha, e Hécate, deusa da magia. Essas são as imagens que temos, contemporaneamente, dessas deusas, sobretudo por influência romana e, posteriormente, shakespeariana. No entanto, podemos afirmar que essas foram sempre as imagens associadas às duas deusas? O objetivo deste trabalho foi, portanto, investigar a representação das deusas Perséfone e Hécate na poesia do período arcaico (VIII-V a.C.) com maior enfoque no Hino Homérico a Deméter e na poesia de Hesíodo, mas também passando por outros autores e gêneros poéticos, bem como traçando paralelos com as esferas iconográfica e cultual , de forma a resgatar a figuração primordial e a importância dessas divindades no mundo grego arcaico. / When we think about the Hades, the Greek underworld, two female divinities soon come to mind: Persephone, its queen, and Hecate, goddess of magic. These are the images we associate with them, contemporarily, especially due to Roman, but later, to Shakespearian influence. However, can we affirm with certainty that these were always the images associated with the two goddesses? The aim of this study was, therefore, to investigate the representation of Persephone and Hecate in the poetry of the archaic period (8th-5th century B.C.) focusing more closely on the Homeric Hymn to Demeter and on Hesiods poetry, but also going through other poets and genres, as well as establishing paralells with the iconographic and cultual spheres , so as to rediscover the primordial figuration and importance of these goddesses in the archaic Greek world.

Made available in DSpace on 2014-06-11T19:26:39Z (GMT). No. of bitstreams: 0 Previous issue date: 2003-09-26Bitstream added on 2014-06-13T20:28:15Z : No. of bitstreams: 1 santos_pv_me_assis.pdf: 683228 bytes, checksum: a1b11b554219e8c3ebbb9a4f2c9ad14e (MD5) / Osíris foi um dos deuses mais importantes dentro do panteão da civilização egípcia. Encontramos alusões ao seu mito desde o começo da era dinástica até o período greco-romano, onde temos a síntese realizada por Plutarco (45-120 d.C.) no seu tratado sobre Ísis e Osíris. Através da análise desse mito, tal como narrado por Plutarco, pode-se perceber que sua influência foi muito profunda e marcante na história do Egito abrangendo questões referentes aos aspectos principais dessa sociedade. Seu mito respondia questões e anseios pertinentes a todos os egípcios sendo dessa forma adorado em todo o país. Possuía características e funções como deus relacionado aos ciclos da natureza, como a Lua, o Nilo e o grão, como mantenedor da ordem e da sucessão real e fundamentalmente como aquele que transcendeu a morte e foi reinar no Ultra-Tumba, tornando-se rei e juiz desse mundo. Portanto, nosso objetivo será mostrar que o mito de Osíris estava relacionado com todos os aspectos da vida egípcia, da paz à guerra, da seca à enchente, da peste à abundância, da posição divina do faraó à dureza da servidão e fundamentalmente, da vida à morte. Conseguindo, assim, abarcar em sua personalidade divina todos os atributos necessários para solucionar e satisfazer as necessidades de todos os estratos sociais, do rei ao servo. / Osiris was one of the most important divinities inside the panteon of Egyptian civilization. We find hints of this myth since the beginning of the Dynastyc era until the Greco-Roman period, in which we have the syntesis made by Plutarch (45-120 A.D.) in his work about Isis and Osiris. Analyzing the myth of Osiris, as it is narrated by Plutarch, we can realize that its influence was very deep and very important in the history of Egypt, reaching questions concerning the main features of this society. The myth of Osiris answered questions and wishes which were pertinent to all egyptians, so that it was adored in entire country. It possessed characteristics and functions as god related to the cycles of nature, like the Moon, the Nile River and the seed; as keeper of order and of regal succession and, fundamentally, as the one which transcended the death and went to reign in Over-Grave, becoming king and judge of that world. Thus, our purpose will be to show that the myth of Osiris was related to all features of Egyptian life, from peace to war, from dryness to inundation, from plague to plenty, from the divine position of the king to the hardness of servitude, and fundamentally, from life to death. So, the myth of Osiris got to embrace, in its divine personality, all the necessary attributes to resolve and to satisfy the needs of all social classes, from the king to the serf.

This Study elaborates the topic of Biblical Trust in the World of Pentateuch. This trust is understood as to rely in a purely subjective way on a word or instruction of some person. In case of God it frequently means a conviction that some humanly unrealizable promises are to be fulfilled. Such attitude secures to the trusting person merits before God. Rely on God is often understood in a confrontational way as opposite to the life of unbelievers. Trust requires courage to make leap in the dark. Meanwhile it is always right to trust in God, trust in a human person is in Pentateuch interpreted as fool. But if the respective man is the spokesman of God, the eventual mistrust is seen as an attack against God himself. In case of God's revelation trust becomes duty. If there is any doubt people can ask some sign of authenticity for the presented God's will. But if the will is known, eventual mistrust is interpreted as disobedience and follows a severe punishment. The same trust which belongs to God is required also for his prophet and for the Law proclaimed in the God's name. If somebody relies on himself in sense of exaggerated self-confidence which does not count on God, it is understood as a crime. In the same manner is valuated the trust directed towards the pagan divinities.