This thesis is a context-sensitive study of key epistemological commitments and concerns presented in Philo’s two series of exegetical writings. The major conclusion advanced in this thesis is that two theological epistemologies, distinct yet related, can be detected among these writings. The first epistemology is specific to the Allegorical Commentary. The second epistemology is specific to the ‘Exposition of the Law.’ The epistemology of the Allegorical Commentary reflects a threefold conviction: the sovereignty of God, the creaturely contingency of the human mind and its inescapable limitations. In conversation with key epistemological notions of his day, Philo develops this threefold conviction in exegetical discourses that are grounded in Pentateuchal texts portraying the God of Moses as both possessing epistemic authority and aiding the aspiring mind to gain purification and perfection in the knowledge of God. Guided by this threefold conviction, Philo enlists key metaphors of his day – initiation into divine mysteries and divine inspiration, among others –in order to capture something of the essence of Moses’ twofold way of ascending to the divine, an approach which requires at times the enhancement of human reason and at other times the eviction of human reason. The epistemology of the ‘Exposition’ reflects Philo’s understanding of the Pentateuch as a perfect whole partitioned into three distinct yet inseverable parts. Philo’s knowledge discourses in the ‘creation’ part of the ‘Exposition’ reflect two primary movements of thought. The first is heavily invested with a Platonic reading of Genesis 1.27 while the second invests Genesis 2.7 with a mixture of Platonic and Stoic notions of human transformation and well-being. Philo’s discourses in the ‘patriarchs’ segment reflect an interest in portraying the three great patriarchs as exemplars of the virtues of instruction (Abraham), nature (Isaac), and practice (Jacob) which featured prominently in Greek models of education. In the ‘Moses’ segment of the ‘Exposition,’ many of Philo’s discourses on knowledge are marked by an interest in presenting Moses as the ideal king, lawgiver, prophet and priest who surpasses Plato’s paradigm of the philosopher-king. In keeping with this view, Philo insists that the written laws of Moses represent the perfect counterpart to the unwritten law of nature. The life and laws of Moses serve as the paradigm for Philo to understand his own experiences of noetic ascent and exhort readers to cultivate similar aspirational notions and practices.

Parmi la pléthore d’ouvrages très complets consacrés à l’étude des ateliers de transformation des produits agricoles en Grèce antique, aucune publication, jusqu’à ce jour, ne s’attarde spécifiquement à l’étude de la maie. Pourtant l’analyse détaillée de cet élément constitutif essentiel du pressoir antique, ayant pour fonctions de soutenir la masse à presser et de rediriger le liquide extrait lors de cette opération vers un récipient collecteur, n’est pas sans intérêt. De formes et de confections variées, elle trouve en effet son utilité au coeur de nombreuses productions artisanales; huiles, cosmétiques, vins, fromages, teintures et textiles requièrent son utilisation. Il s’agit d’un témoin de première importance pour les archéologues lorsque vient le temps de reconstituer la chaîne opératoire entourant la formation de ces produits. Ce mémoire a pour objectif de combler cette lacune, à la fois en dressant un catalogue d’une large part des maies découvertes sur le territoire correspondant à la Grèce moderne, mais également en analysant et en commentant les données résultant de cette opération, et ce malgré l’ensemble de problèmes méthodologiques inhérent à ce type d’étude. Il en résulte un portrait de la distribution, à la fois dans l’espace et dans le temps, de ces maies, dont les résultats pourront être mis en relation avec les éléments fournis par d’autres chercheurs afin de jeter un regard nouveau sur les productions artisanales employant le pressoir. / Among the plethora of highly comprehensive books dedicated to agricultural processing workshops in ancient Greece, there is no publications to date that specifically concerns the study of press-beds. Yet, a detailed analysis of this essential component of ancient presses, whose functions were to support the loads to be pressed and redirect the liquid extracted during the operation to a collection vessel, is not without interest. Made in various shapes and with a wide variety of materials, it was used in the production of many goods: oils, cosmetics, wines, cheeses, dyes and textiles. It is a crucial element for archaeologists when it comes time to restore the production line surrounding the creation of these products. This thesis aims to fill this gap, both in establishing a catalogue of most press-beds that were discovered in the territory belonging to modern Greece, as well as analyzing and commenting on the data resulting from this operation, despite all methodological issues inherent in this type of study. The result is a picture of the distribution, both in space and time, of these press-beds, which can be used with elements provided by other researchers, to provide a fresh look at productions using presses.

Si la religion grecque a fait l’objet de nombreuses études, les informations concernant les rites domestiques se font plus discrètes. Nous avons donc tenté de présenter les traces archéologiques de ses cultes domestiques en nous concentrant sur un élément bien précis, les autels. Nous vous proposons donc dans ce mémoire de présenter un catalogue raisonné des autels domestiques de la Grèce antique. Celui-ci répertorie 140 autels domestiques, qu’ils soient de types fixes (construits) ou portatifs (arulae). Une analyse quantitative et qualitative des informations colligées dans le catalogue fait suite à ce dernier. Nous pouvons tirer quelques conclusions partielles suite à l’analyse de notre catalogue. Il est possible d’affirmer qu’il existe beaucoup plus d’autels portatifs que d’autels fixes. Les arulae n’ont pour la plupart pas été trouvés in situ, contrairement aux autels construits. La grande majorité des autels se trouvent dans la cour de la demeure ou contre un mur extérieur de la maison. Les autels portatifs, eux se retrouvent aussi dans diverses pièces de la maison, dont la pastas. La majorité des autels portatifs sont faits de terre-cuite, alors que les fixes sont tous faits de différentes pierres. Peu importe le type, la majorité des autels sont rectangulaires plutôt que circulaires. Très peu d’autels sont dédiés spécifiquement à un dieu et ceux attribués à Zeus Herkeios le sont seulement par leur position dans la cour de la demeure et non à cause d’un décor ou d’objets affiliés. Les autels autant portatifs que fixes peuvent porter un décor, allant d’une simple moulure à un riche décor rappelant les grands autels monumentaux des sanctuaires. Certains sont par contre nus et ont même des faces non travaillées. Nous détaillons dans la dernière section le cas de Zeus Ktésios et Zeus Kataibatès, comme nous possédons beaucoup d’informations pertinentes sur ces deux divinités et nous pouvons donc nous attarder sur leur culte. Il est par contre difficile de recréer des rites domestiques complets. Pour ce faire, il faudrait avoir accès aux catalogues complets des artéfacts retrouvés sur chaque site. Nous pourrions ainsi créer des assemblages et mettre en liens ces objets et les autels et tenter d’interpréter et de reconstituer ces différents rites domestiques. / The Greek religion was approached by numerous authors during the last century. However, the information about the domestic rites is more discreet. Here, we tried to present the archaeological marks of those domestic cults by focussing on one precise element, the altars. In this Thesis, we are presenting a descriptive and analytical catalogue about domestic altars in ancient Greece that lists one hundred and forty domestic altars, whether they were built type or portable type (arulae). The analysis that follows after the catalogue brings out quantitative and qualitative information. As per our analysis, we were able to draw partial conclusions about our listed domestic altars. It’s possible to affirm that there’s a lot more portable than built altars. The arulae was not found in situ in majority, counter to the built altars. A lot of them were found in courtyard or close to the exterior wall of the house. Portable altars are also found in various rooms in the house. Portable altars are, in majority, made in terracotta and built altars are all made with different kinds of stone. Regardless the type of altar, there’s a large majority of rectangular instead of circular one. A small number of altars are precisely dedicated to a god and those attributed to Zeus Herkios sound by their position in the courtyard and not even by their decor or affiliated objects. Both types of altars may have a decor, a simple moulding or a rich decor like the large monumental altars located in sanctuaries. Although, some are without decor and even have one or multiples faces unworked. In the last section we elaborated the case of Zeus Ktesios and Zeus Kataibates, as we have a lot of relevant information about them and so we can dwell on their worships. However, it’s hard to recreate entire domestic rites. In order to do so, we would need the complete catalogues of artefacts found on each site. Then, we could create some assemblages and link those objects and altars together and attempt to interpret and rebuilt those different domestic rites.

Sporadiquement distribués en Méditerranée occidentale au début du Ier s. av.n.è., vaisselle et conteneurs en verre entrent dans les habitudes de consommation autour du changement d'ère et deviennent, en moins d'un siècle, des objets d'usage quotidien. Le littoral narbonnais, surface de contact entre mondes méditerranéens et continentaux, précocement soumis aux influences hellénistiques et romaines, constitue une zone propice à l'observation de cette mutation sans précédent de l'économie du verre. L'étude privilégie l'analyse d'assemblages homogènes, issus de contextes datés, autorisant une approche chrono-quantitative. Le corpus est composé de lots provenant de 18 sites du littoral de Narbonnaise orientale (épaves et dépotoirs portuaires, sites de consommation domestique, militaire et funéraire). La présence de productions non référencées ou succinctement sériées dans les classifications typologiques usuelles, invite à proposer un outil typo-chronologique adapté aux contextes précoces méditerranéens. L'approche transversale de la documentation permet de définir quatre faciès, représentatifs de quatre grandes étapes de l'évolution des productions et des habitudes de consommation. Si, en l'état des connaissances et en raison de la particularité des modes de production du verre, l'émergence et le développement des courants commerciaux sont difficiles à préciser, les abondants assemblages portuaires du littoral (Arles, Fos, Marseille, Toulon), mettent en évidence la place prépondérante des produits de consommation courante, voyageant comme vases-marchandises, dans la commercialisation des produits verriers en Méditerranée occidentale et le long de l'axe rhodanien. / Sporadically distributed in the western Mediterranean at the beginning of the first century BC, crockery and glass containers come in consumption patterns during the augustean decades and become, in less than a century, objects of daily use. The Narbonensis coastline, key point between Mediterranean and continental worlds, early influenced by Hellenistic and Roman culture, is an propitious area for the observation of this unprecedented transformation of the economy of the glass. The study focuses on the analysis of homogeneous assemblages, from dated contexts, allowing a chrono-quantitative approach. The corpus is constituted of batches from 18 sites from eastern Narbonensis (wrecks, harbour levels, domestic, military and funeral contexts). The presence of production unreferenced in usual typologies invites to propose a suitable typo-chronological tool for early Mediterranean contexts. A transversal approach allows defining four major stages in the evolution of production and consumption patterns. If, in the state of knowledge and because of the particularity of the patterns of production of glass, the emergence and development of trade flows are difficult to specify, the abundant assemblages from harbour levels (Arles, Fos, Marseille, Toulon), highlight the preponderance of common consumer products, travelling as goods more than as containers, in the trade of glass products in the western Mediterranean and along the Rhone axis.

For many Christians the names ‘Constantine’ and Nicaea are not a familiar idea. In instances where they do recognize these names, they tend to be prejudiced towards the ‘pagan emperor’ and the ‘venerated council’ (Olson 1999:160). The importance of the First Nicene Council and the emperor’s role in the council may be seen as historical only. However, the events related to the development of the Nicene orthodoxy and the role the emperor played in the development of the relations between politics and religion are still influencing the lives of Christians today and therefore, these important events are in need of a review, this time from an African perspective. A probe into the imperial religious-political play may hold many significant answers in relation to contextualization, enculturation, dogmatic teaching, and the relationship between the church and state, amongst other things. In this dissertation document analysis is used in literature study to establish the significance of one of the interactive factors in the period leading to the first ecumenical council. Using a tri-categorical classification of the era, this study reviews the Jewish-Christian schism, Hellenism, and ultimately the role of imperial politics in the development of Christianity. The Jewish-Christian schism refers to the separation between Judaism and Christianity as the conceptive stage of the dynamics through which ecumenical orthodoxy was formed. Hellenism broadly refers to the integration of philosophy with Christianity. Finally, imperial politics was the political dynamic that contributed to the formation of ecumenical orthodoxy. This facilitated an investigation of the era between AD 70 and 325, enhancing a revisionist approach to Constantine, the Nicene Council and the orthodoxy that emerged post AD 325 – with an implied deduction of ecclesiastical polities which became an unconventional phenomenon. The study, engaging with primary sources and specialist scholarship on the era, derived and developed a revisionist approach on Constantinian influence upon Christianity. In the findings the ecclesiastical polity appeared as the significant influence in the shaping of ecumenical orthodoxy. The ecclesiastical polity itself being a factor of the very process of self-definition and contextualization. The significance of enculturation as established in the research implied cultural diversity as a major factor in the formation of religious orthodoxy, xix hence this implied the Jewish Christian schism as the departure point of enquiry. The research implied the development of social models as an interpretation and analysis of the hypothesis. The aforementioned social models had implications for Christian/religious eras even post the one at study. Therefore, making the hypothesis a tool of measuring the interaction of politics, socio-ethnic dynamics and religion in different eras. In principle the study enables a review of history as a factor of these three elements culture, religious syncretism and politics. / Christian Spirituality, Church History and Missiology / M. Th. (Church History)

La ricerca è dedicata all’analisi della poesia e della poetica di Mnasalce di Sicione, epigrammatista greco della metà del III sec. a.C. La prima parte del lavoro consiste in un’introduzione generale relativa a tutti gli aspetti più importanti concernenti il poeta e la sua opera: dati biografici e cronologia; fonti degli epigrammi, con particolare attenzione a P. Köln V 204; sottogeneri epigrammatici coltivati; lingua e stile; usi metrici e prosodici. La seconda parte, che costituisce il corpo principale della tesi, è invece dedicata all’analisi dei singoli epigrammi, disposti secondo un criterio tematico. Il corpus esaminato consta di ventiquattro componimenti, di cui due dubbi; rispetto alle precedenti edizioni commentate di W. Seelbach (1964) e di A.S.F. Gow e D.L. Page (1965), esso risulta ampliato da cinque nuovi epigrammi conservati da P. Köln V 204 e dal dubbio SGO I 06/02/05. Di ciascun componimento si presenta il testo, corredato di traduzione e apparato critico, e, dopo una breve introduzione, il commento lemmatico, volto a evidenziare le relazioni di transtestualità intessute da Mnasalce e gli elementi di continuità e innovazione rispetto alla tradizione epigrammatica, sia letteraria che epigrafica. Il lavoro comprende inoltre un index verborum. / The research is focused on the poetry and poetics of Mnasalces of Sicyon, a Greek epigrammatist of the middle of the III century B.C. The first part of the dissertation is a general introduction that deals with all the most important aspects concerning the poet and his work: biographical information and chronology; sources of the epigrams, with particular attention to P. Köln V 204; epigrammatic subgenres; language and style; metrics and prosody. The second part, which represents the main body of the dissertation, is devoted to the analysis of the epigrams, arranged thematically. The examined corpus consists of twenty-four poems, including two dubia; the corpus of the previous editions by W. Seelbach (1964) and A.S.F. Gow and D.L. Page (1965) is thus enriched by five new epigrams from P. Köln V 204 and the dubium SGO I 06/02/05. The critical text of each poem is followed by a translation, a brief introduction and a word-by-word commentary, aimed at investigating the elements of transtextuality and those of continuity and innovation in relation to the epigrammatic tradition, both literary and epigraphic. The dissertation also includes an index verborum.

Aucune région du monde gréco-romain n’est véritablement restée à l’écart de ladiffusion du culte d’Asclépios, au point qu’au IIe s. p.C., on ne dénombre pas moins de 320Asclepieia. A partir du IVe s. a.C. – ou du moins c’est à ce moment que nous en avons destraces effectives – et pendant toute l’époque hellénistique, le culte se propage notamment dansle monde insulaire et dans les cités côtières d’Asie Mineure, ce qui donne lieu à laconstruction de complexes parmi les plus célèbres du monde antique (Cos, Pergame, Lébèna),mais aussi une foule de sanctuaires moins importants dont l’influence est restéeessentiellement locale ou régionale. Notre thèse porte donc sur l’étude du culte et dessanctuaires d’Asclépios dans les îles égéennes et sur les côtes occidentales de l’Asie Mineureà l’époque hellénistique et au Haut-Empire romain, essentiellement à partir de ladocumentation épigraphique. Plusieurs thèmes de recherche sont développés : notamment lesétapes de la diffusion et l’origine du culte d’Asclépios ; le rôle économique, politique et socialet la gestion des sanctuaires ; le dieu (épiclèses, fonctions, famille mythique, relations avec lessouverains hellénistiques et les empereurs) et son culte (modalités et actes constitutifs) ; lepersonnel religieux, les individus et les groupes sociaux fréquentant les sanctuaires ; lesmotifs pour lesquels ces centres furent des lieux de « pèlerinage » célèbres et enfin lesinteractions entre savoirs médicaux profanes et puissance divine de guérison. / No region of the Greco-Roman world really stayed away from the distribution ofAsclepius’ cult, to the point that in IIth s p.C., we count not less than 320 Asclepieia. FromIVth s a.C. - or at least this is when we have it effective tracks - and during all the Hellenisticperiod, the cult propagates in the Aegean islands and in the coastal cities of Asia Minor. Inthis time, the complexes among the most famous of the antique world (Kos, Pergamon,Lebena) are built, as well as of numerous less important sanctuaries the influence of whichremained essentially local or regional. In our thesis, we study the Asclepius' cult and hissanctuaries in the Aegean islands and on the western coast of Asia Minor in the Hellenisticand Roman times, essentially from the epigraphic documentation. Several themes aredeveloped : the stages of the distribution and the origin of Asclepius' cult ; the economic,political and social role and the management of sanctuaries ; the god (epithets, functions,mythical family, relations with the Hellenistic sovereigns and the emperors) and his cult ; theclergy, the individuals and the social groups frequenting sanctuaries ; the motives for whichthese centers were famous places of "pilgrimage" and the interactions between profanemedical knowledges and divine power of healing.

Univ., Diss.--München, 1999. / Literaturverz. S. [315] - 351.

Thesis (Ph. D.)--Ohio State University, 2005. / Available online via OhioLINK's ETD Center; full text release delayed at author's request until 2010 May 31.

Les preuves archéologiques, découvertes entre 1980 et 2004 lors des fouilles dans la ville de Sant'Arcangelo (Potenza, Basilicate- Italie), sont concentrées dans le quartier nouvellement construit de San Brancato, situé à environ 280 m au-dessus du niveau de la mer sur la terrasse inférieure de la colline qui domine la vaste vallée de la rivière Agri. Les fouilles ont découvert, dans la partie orientale de la terrasse, les traces de l’ établissement et, vers l'ouest, les zones de la nécropole qui compte plus de 500 de l'époque lucanienne, que sont l’ objet de cette recherche. Ce grand nombre de sépultures et leurs riches mobiliers montrent que cette nécropole devait être liée à un important établissement qui a été formé au moment de la «crise», lorsque les centres enotriens disparaissent. Ce projet de recherche proposait de réunir toutes les données issues de l’analyse de la documentation d’archive réalisée lors des campagnes de fouilles des contextes archéologiques de San Brancato entre 1980 et 2004, relatives à la période située entre la fin du Ve et le IIIe s. av. J.-C. En ce qui concerne la nécropole, nous avons proposé de confronter toutes les données du mobilier funéraire déjà étudié et intégral, dans ce travail, avec le mobilier restauré restant des tombes non publiées et autant que possible, avec certains non restaurés. À travers la documentation de fouilles et cartographique, nous avons en outre aussi proposé d’identifier précisément les points exacts où a été découvert le matériel inédit relatif à d’autres types de contextes (structures, fosses et un four), aujourd’hui conservé au Musée Archéologique National de la Siritide à Policoro, qui est actuellement le seul témoignage d’un établissement plusieurs fois cité dans les publications . À travers l'étude topographique et l'analyse de la culture matérielle, des rituels et des pratiques funéraires, nous avons cherché à comprendre la communauté qui a vécu dans ce établissement, encore peu exploré, et nous avons eu pour but de fournir un cadre détaillé de la situation historico-archéologique de San Brancato en rapport avec les autres centres de la Lucanie antique. / Archaeological evidence, brought to light between 1980 and 2004 during the excavations in the town of Sant’Arcangelo (Potenza, Basilicata- Italy) are concentrated in the newly built district of San Brancato, located about 280 m above sea level on the lower terrace of the hill that dominates the wide valley of the Agri river. The excavations discovered, in the eastern part of the terrace, traces of the settlement and, toward west, the necropolis areas that counts about 600 burials: 60 are related to the Iron Age and more than 500 dating from the Lucanian period, which is the object of this research. This large number of burials and their rich grave goods shows that this necropolis was to be linked to an important settlement that was formed at the time of "crisis", when the Enotrian centers disappear, such as the nearby site Alianello located on the opposite bank of the Agri river. The aim of this research was to gather all the data obtained from the analysis of the archive documentation carried out during the excavation campaigns of the archaeological contexts of San Brancato dated between the end of the 5th and the 3rd century. B.C. For the necropolis, all the data of the already published grave goods were confronted and integrated with the remaining unpublished tombs. Through the excavation and cartographic documentation, we have also proposed to precisely identify the exact points where all the unpubblished material, now hosted at the National Archaeological Museum of Siritide in Policoro and related to other types of contexts - currently the only testimonies of an settlement that has been quoted several times in the publications- were discovered. Through the topographic study and analysis of funerary rituals, burial practices and material culture, we aimed to understand the community that lived in this settlement, still little explored, and we aimed to provide a detailed framework of the historicalarchaeological situation of San Brancato in relation to the other centers of ancient Lucania.