Made available in DSpace on 2016-08-03T12:18:48Z (GMT). No. of bitstreams: 1 RUY ROCHA JUNIOR1-90.pdf: 751585 bytes, checksum: 2ff074277ec7c52d395fb6c1819f5fc3 (MD5) Previous issue date: 2011-08-31 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This study examines some symbolic resignifications of the Ancient Mystery Cults, as well some developments of their historical realities. This dissertation evaluates the possible flows and exchanges occurring in Mediterranean environments, focusing on the reframes that the mysteries suffered in these borders, also discussing on their possible influence on a biblical passage. In the investigation some hypothesis will be made concerning the relation with the mysterical cults of the Hellenistic expansion, as well their possible interfaces with a primary source of the New Testament. Based on the study of the major mysteries in the Roman frontiers, and in the evaluation of the New Testament literature, will be considered the approaches and symbolic differences between the Dionysian cult and the text of John 2, 1-11. / O presente estudo analisa algumas ressignificações simbólicas dos Antigos Cultos de Mistério, bem como alguns desdobramentos de suas realidades históricas. Essa dissertação avalia os possíveis fluxos e trocas ocorridos nos entornos mediterrâneos, concentrando-se nas ressignificações que os mistérios sofreram nessas fronteiras, discorrendo igualmente sobre sua possível influência numa perícope bíblica. Na investigação serão levantadas hipóteses referentes a relação dos cultos mistéricos com a expansão helenística, bem como suas possíveis interfaces com uma fonte primária do Novo Testamento. Com base no estudo dos principais mistérios presentes nas fronteiras romanas, e na avaliação da literatura neotestamentária, serão consideradas as aproximações e distanciamentos simbólicos entre o culto Dionisíaco e o texto de João 2, 1-11.

Cette thèse de doctorat traite du monnayage et de l’histoire des Éléens entre les années 360 a.C. (guerre avec les Arcadiens) et le règne de Septime Sévère (193-211 p.C.). Le monnayage des Eléens est présenté sous la forme d’un catalogue des émissions monétaires. Il est suivi d’une discussion sur l’apport des trésors et des monnaies de fouilles, puis d’une analyse des caractéristiques de l’atelier monétaire éléen. Cette histoire monétaire sert de fil conducteur à la seconde partie, qui traite successivement de la constitution tardive de l’identité et de la cité des Eléens, des événements historiques, et qui s’achève par un portrait de la vie économique de cette région excentrée du Péloponnèse. / The ancient Peloponnesian city of Elis issued a coinage between the half of the fourth century BC and the Roman Era. The first part of this PhD is a corpus of the 2508 coins I know. Then, we can have a look at the hoards and the excavations’ coins, and we can discuss about the monetary production and the characteristics of the Elean monetary workshop. The second part presents the formation of the city and the identity of the Eleans during the Hellenistic period,the history of the Eleans and, to finish, some remarks about the economic activities.

Sebbene Filippo V sia uno dei monarchi antichi meglio attestati nella tradizione letteraria ed epigrafica, la complessità della sua regalità sfugge ancora alla ricerca storica moderna, che finora ha preferito concentrarsi sulla coeva espansione romana nel Mediterraneo. Dopo la vecchia monografia di Walbank (1940; 19602), la tesi costituisce dunque la prima analisi politica della basileia di Filippo V e della sua relazione con le leghe greche alla fine del III secolo a.C. La ricerca collega all'orizzonte politico e istituzionale ellenistico i primi 12 anni di governo di Filippo V (229-217 a.C.) ripercorrendo le fasi dell’azione politica del re: una prima fase riguarda principalmente il ruolo di Filippo durante la reggenza e il regno di Antigono Dosone; una seconda fase esplora tra il 222 e il 220 l'inizio della guerra con gli Etoli; una terza sezione è dedicata all'apertura di un fronte navale nel 219 e al successo della campagna etolica. La quarta parte indaga sull'impegno del 218 in Peloponneso di Filippo, mentre l'ultima sezione approfondisce l’azione diplomatica e militare di Filippo nel 217 e gli accordi di pace a Naupatto. Anche grazie alla buona documentazione epigrafica e letteraria, Filippo V è un paradigma unico per ridefinire il significato della regalità ellenistica. Considerando i suoi legami dinastici, la politica giudiziaria, le innovazioni militari, le relazioni diplomatiche e le riforme amministrative prima dell'intervento romano in Oriente, la ricerca tenta di fornire una prima descrizione e un'analisi della monarchia macedone matura e della sua relazione con il mondo greco; cerca inoltre di stabilire le caratteristiche della regalità ellenistica macedone nel momento dell’incontro con la potenza romana, nel tentativo di distinguere le sue peculiarità nel III secolo rispetto a quelle dell'età di Alessandro, a prescindere dalle deformazioni della propaganda di parte romana. / Although Philip V is one of the best epigraphically and literarily attested ancient monarchs, the structure, performance, and the rationale of his kingship still elude modern scholarship, which has hitherto preferred to focus on the coeval Roman expansion in the Mediterranean. The following is the first political analysis of the ancient Macedonian basileia and its relation with the Greek Leagues at the end of the 3rd century BC. The research connects the first 12 years of rule of Philip V (229-217 BC.) to the Hellenistic political and institutional horizon, and distinguishes five chronological stages of Philip’s reign according to the political agency of the king: an early stage between Demetrios II’s death in 229 and 222, mainly concerned with Philip’s role during Antigonos Doson’s rule and the ascension to the throne; a second phase between 222 and 220 exploring the beginning of the war with the Aitolians; a third section devoted to the opening of a naval front in 219 and the successful Aitolian campaign. Part four investigates Philip’s 218 Peloponnesian engagement, while the last section expands on Philip’s 217 diplomatic and military agency and the peace agreements in Naupactos. Considering his dynastic ties, court politics, military innovations, diplomatic relations and administrative reforms before the Roman intervention in the East, the work attempts to provide a source-based first description and analysis of the mature Macedonian monarchy and its relation with the Greek world. It tries to establish the features of the Mediterranean kingship encountered by the Roman expansion, in the attempt to distinguish those attested in 3rd century Macedonia from those inferred from Alexander’s age evidence, and from the Roman biased propaganda.

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

In the year 2000 the birthday of Jesus of Nazareth two millennia ago is celebrated. If Jesus was seen as merely a historical figure, the significance of his life would be no different from that of people like Socrates or Alexander the Great. In Greco-Roman culture Alexander the Great, among other heroic figures and emperors, was regarded as son of God. However, since the first century followers of Jesus have worshipped Jesus as God’s son. This study asks questions as to the importance of Jesus within Hellenistic-Semitic and Greco-Roman contexts and his continued importance today. The first aspect is studied from a social-cultural perspective and the second from the angle of both the (Christian) believing community and the (secularized) university. Chapter one deals methodologically with the fact that, as in the case of Socrates, Jesus did not himself put to pen either the message of his words and deeds or the interpretation of his birth and death. Jesus’ vision should therefore be deciphered from what others said about him. Identifying a research gap with regard to existing Jesus research, chapter two will specifically aim at showing that today a new interdisciplinary frame of reference has come into being in the social sciences within which historical Jesus research is carried out. In chapter three it is argued that the starting point of the quest for the historical Jesus could be the nativity stories, despite all their mythological elements. Yet, in taking such a step, one should be aware of historiographical pitfalls when one studies the process of the “historization” of myth. In chapter four, entitled the “Joseph trajectory”, it is demonstrated that Joseph, the father of Jesus, should probably be seen as a legendary figure. With the help of cross-cultural anthropology and cultural psychology chapter five explains an ideal-typical situation of someone in first-century Herodian Palestine who bore the stigma of being fatherless, but who trusted God as Father. In chapter six the tradition about Jesus’ relationship towards “fatherless” children and “patriarchless” women is studied. Chapter seven shows that the “myth of the absent father” was very well known in antiquity. Ovid’s story of Perseus (who was conceived virginally) is retold. The intention is to show why the second-century philosopher Celsus thought that the Christians unjustifiably mirrored this Greek hero, son of Zeus, in their depiction of Jesus. Other examples within Greek-Roman literature are the myths surrounding among others Hercules and Asclepios. In explaining Hercules’ adoption as son of Zeus (which implies his deification), the Greek writer Diodorus Siculus tells the story of an empty tomb and an ascension to heaven. The Roman writer Seneca also tells the story of Hercules’ divine conception and his adoption as child of Zeus. In the New Testament Paul (Seneca’s contemporary) is particularly known for the notion “adoption to become God’s child”. This notion is explained in the light of the parallels found in Seneca’s tragedies about Hercules, his satire on the emperor Claudius and the references by Diodorus Siculus and in the Carmina Priapea to the notion of “adoption” and miraculous conceptions of god-like human figures. Chapter eight focuses on the origins of the church and the development of the dogma of the “two natures” of Jesus as both human and divine. In the last chapter the continued importance of the historical Jesus today is discussed. One of the most urgent social problems of our time is that millions of children are growing up fatherless. This study is about the historical Jesus who filled the emptiness caused by his fatherlessness with his trust in God as his Father. / Thesis (PhD)--University of Pretoria, 2007. / Ancient Languages / unrestricted

Les fouilles archéologiques effectuées entre 1986 et 1987 sur le terrain Théologitis, au centre du village moderne de Limenas et au coeur de la ville antique de Thasos, ont permis de mettre au jour les vestiges partiels d’une habitation de l’époque romaine. De cette maison, trois pièces ont été fouillées, parmi lesquelles une grande salle rectangulaire contenant une mosaïque de sol conservée dans un état exceptionnel. Notre étude se consacre à l’analyse de ces trois pièces, pour en préciser la fonction et la chronologie, et pour placer cet ensemble architectural dans le paysage urbain de Thasos à l’époque romaine. La première partie de cette recherche est consacrée à l’histoire de Thasos et à la place occupée par les relations économiques et politiques de cette cité dans le nord de la Grèce, mais aussi ailleurs en Méditerranée. La seconde partie traite de l’évolution architecturale de la maison grecque et romaine en Grèce, dont les modifications et l’utilisation de l’espace ont souvent été influencées par des pratiques étrangères. Enfin, la troisième partie porte sur l’analyse de la maison du terrain Théologitis et la fonction des pièces fouillées, en comparant notamment les vestiges découverts avec ceux des autres maisons romaines mises au jour dans l’île. / Archaeological excavations carried out on the Theologitis field between 1986 and 1987, located in the centre of the modern village of Limenas and in the heart of the ancient city of Thasos, have brought to light the partial remains of a dwelling from the Roman period. From this house, three rooms were excavated, including a large rectangular room containing a floor mosaic preserved in exceptional condition. Our study is devoted to the analysis of these three rooms, in order to clarify their function and chronology, and to place this structure in the urban landscape of Thasos during the Roman period. The first part of this research is devoted to the history of Thasos and the place occupied by the city in the economic and political relations in northern Greece, but also elsewhere in the Mediterranean. The second part deals with the architectural development of Greek and Roman houses, in Greece, which were often influenced by foreign practices. Finally, the third part deals with the analysis of the house uncovered in the Theologitis plot and the function of the excavated rooms, by comparing the remains discovered with those of other Roman houses unearthed on the island.

Aux vers 102 et 109 du premier livre de DRN, Lucrèce, poète épicurien, condamne les Vates (poète, prophète) qui, par leurs paroles, inspireraient une peur de la mort liée à des supplices d’après-vie. Pour un épicurien, l’âme cesse d’exister lors de la mort, d’où la condamnation exprimée dans les vers de Lucrèce. On a pensé que Lucrèce utilisait tout simplement le terme de façon péjorative en référence générique à des prophètes latins. Sous Auguste, le mot signifiera poète, tandis que des auteurs comme Virgile se désigneront eux-mêmes par ce terme. Ce travail cherche à donner une réponse à la question: qui sont les vates dont Lucrèce parle? Nous proposons d’identifier les vates de Lucrèce comme étant Orphée et Musée. Ces poètes étaient très connus dans l’antiquité, en particulier par leur association aux rituels mystiques. Ces cultes étaient pour leur part essentiellement eschatologiques. En ce sens, ils véhiculaient une croyance en l’immortalité de l’âme, et des menaces de punition ou de mauvais sort dans le cas où les rituels initiatiques n’étaient pas accomplis. Parmi ces rituels, on peut compter les fameux mystères d’Éleusis. Par leur forte association avec ces cultes, Orphée et Musée se présentent comme les poètes eschatologiques les plus importants du monde antique. Épicure et son système, qui enseignaient que l’âme était mortelle, étaient donc certainement en conflit avec l’ensemble des croyances associées aux rituels mystiques et à leur pratique. Qui plus est, une étude de la piété épicurienne révélera qu’Épicure encouragea la participation aux cultes traditionnels dont les mystères, tout en rejetant les raisons traditionnelles de ces rituels (bienfaits des dieux, eschatologie de l’âme, etc.) Ainsi, Épicure ne put manquer de critiquer les croyances associées aux initiations, ainsi que les deux poètes qui en étaient inséparables. C’est cette critique que nous retrouvons dans le poème de Lucrèce. / In lines102 and 109 of his first book, Lucretius uses the term vates of unnamed persons that preached eternal punishment of the soul. Lucretius (and Epicurus) reject the reality of these punishments, holding them a cause of needless trouble for the mind. Most translators understand the word vates to mean «prophet». But given such a translation, it is hard to identify clearly who the vates could be, especially if we seek the answer in the Roman world. This paper seeks a satisfactory answer to the question "Who are Lucretius’ vates?" The author proposes to identify those Lucretius had in mind when he wrote the lines as Orpheus and Musaeus. These two mythical poets were well known in antiquity, especially through their association with mystic rites and initiations. These rites, it turns out, were fundamentally eschatological. As such, they promoted belief in the immortality of the soul, and of eternal punishments if the rituals were not accomplished. Such rites included the famous Mysteries of Eleusis. Through their association with them, Orpheus and Musaeus are the most important eschatological poets of the ancient world. Because Epicurus asserted that the soul was mortal, there certainly existed a tension between the complex of beliefs associated with mystic rites and the Epicurean system. In addition, a study of Epicurean piety reveals that Epicurus encouraged participation in traditional cults, among them the mysteries, although the Epicurean had to reject the traditional justification of the cults (eschatology, good deeds from the gods, etc.). Consequently, Epicurus must have developed a critique of the beliefs associated with initiations, and certainly a critique of the two well-known poets that were inseparable from these rites. This critique is the one we find in Lucretius’ poem.

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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.