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The Global ETD Search service is a free service for researchers
to find electronic theses and dissertations. This service is
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Networked Digital Library of Theses and Dissertations.
Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
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Showing 221 to 228 of 228 (0.062 seconds)Spelling suggestions: "subject:"hellenistic"" "subject:"hellenistics""
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Ancient Greek water management : the case of Northern GreeceVieira, Shelby 08 1900 (has links)
L’eau est une ressource essentielle pour nourrir les hommes, les animaux, et les plantes.
Par contre, les eaux stagnantes peuvent attirer vermine et maladies, et les fortes pluies provoquer
des inondations soudaines. Malgré son caractère essentiel, l’archéologie de la gestion de l’eau
dans le nord de la Grèce est souvent limitée à quelques paragraphes inscrit dans des études plus
vastes, à l’exception de quelques article s comme « Sanitation and Wastewater and Stormwater
Management in the Ancient Kingdom of Macedonia » de E. Kaiafa . Ainsi, ce mémoire a pour
objectif d’examiner la manière dont les Grecs ont relevé le défi de l’approvisionnement de leurs
villes en eau potable et de l’évacuation des eaux usées et impures, aux périodes archaïque,
classique et hellénistique.
Ce
mémoire s’articule en quatre chapitres afin de fournir une analyse descriptive détaillée
des différentes facettes de la gestion de l’eau. Après une introduction générale, nous nous
pencherons d’abord sur l’attitude des Grecs anciens envers l’eau et sur leur conception d’une
source d’eau fraîche. S’ensuivront un survol des condition géographiques en Grèce du Nord ainsi
qu’une discussion sur la manière dont celles ci peuvent affecter l’étude des systèmes d’eau de la
Grèce antique. Les trois autres chapitres se concentreront sur l’étude des vestiges et archives
archéologiques de diverses villes du nord de la Grèce, comme Argilos, Pella, et Thasos.
Premièrement, les structures artificielles construites pour récolter les sources d’eau douce seront
étudiées. S’ensuivra un chapitre s’attardant à la question de la relation entre la gestion de l’eau,
la topographie de la ville, et le drainage urbain et domestique. Finalement, une section portant
sur l’évacuation des eaux dans les fortifications du nord de la Grèce conclura cette étude. / Water is an essential resource for nourishing people, animals, and plants. At the same time, stagnant waters attract vermin and disease, and heavy rainfall causes flash floods. The archeology of water management in Northern Greece is often regulated to a few paragraphs in a broader context, except for articles such as E. Kaiafa’s on “Sanitation and Wastewater and Stormwater Management in the Ancient Kingdom of Macedonia.” This thesis explores how the Greeks handled the challenges of sustaining their cities with water and ridding themselves of used and impure waters in the Archaic, Classical and Hellenistic periods.
This dissertation is separated into four main chapters in order to provide a descriptive analysis of what pertains to water management. After a general introduction, the first topic of interest outlines the ancient Greek attitudes toward water and their view of a portable water source. To complement this, there is also a discussion on the geographical conditions of northern Greece and how that affects the study of ancient Greek water systems. The other three chapters study the archeological record from various cities all over northern Greece, such as Argilos, Pella, and Thasos. The first of those chapters discusses what manmade structures were constructed to harvest freshwater sources. Following this is a study on the connectivity of water management, the city's topography, and urban and domestic drainage. A section on the water evacuates found on northern Greek fortifications concludes the study.
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Causes of the Jewish Diaspora Revolt in Alexandria: Regional Uprisings from the Margins of Greco-Roman Society, 115-117 CEVargas, Miguel M. 05 1900 (has links)
This thesis examines the progression from relatively peaceful relations between Alexandrians and Jews under the Ptolemies to the Diaspora Revolt under the Romans. A close analysis of the literature evidences that the transition from Ptolemaic to Roman Alexandria had critical effects on Jewish status in the Diaspora. One of the most far reaching consequences of the shift from the Ptolemies to Romans was forcing the Alexandrians to participate in the struggle for imperial patronage. Alexandrian involvement introduced a new element to the ongoing conflict among Egypt’s Jews and native Egyptians. The Alexandrian citizens consciously cut back privileges the Jews previously enjoyed under the Ptolemies and sought to block the Jews from advancing within the Roman system. Soon the Jews were confronted with rhetoric slandering their civility and culture. Faced with a choice, many Jews forsook Judaism and their traditions for more upwardly mobile life. After the outbreak of the First Jewish War Jewish life took a turn for the worse. Many Jews found themselves in a system that classified them according to their heritage and ancestry, limiting advancement even for apostates. With the resulting Jewish tax (fiscus Judaicus) Jews were becoming more economically and socially marginalized.
The Alexandrian Jews were a literate society in their own right, and sought to reverse their diminishing prestige with a rhetoric of their own. This thesis analyzes Jewish writings and pagan writings about the Jews, which evidences their changing socio-political position in Greco-Roman society. Increasingly the Jews wrote with an urgent rhetoric in attempts to persuade their fellow Jews to remain loyal to Judaism and to seek their rights within the construct of the Roman system. Meanwhile, tensions between their community and the Alexandrian community grew. In less than 100 years, from 30 CE to 117 CE, the Alexandrians attacked the Jewish community on at least three occasions. Despite the advice of the most Hellenized elites, the Jews did not sit idly by, but instead sought to disrupt Alexandrian meetings, anti-Jewish theater productions, and appealed to Rome. In the year 115 CE, tensions reached a high. Facing three years of violent attacks against their community, Alexandrian Jews responded to Jewish uprisings in Cyrene and Egypt with an uprising of their own. Really a series of revolts, historians have termed these events simply “the Diaspora Revolt.”
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Crossing the Bridge : An Interpretation of the Archaeological Remains in the Etruscan Bridge Complex at San Giovenale, EtruriaBacke-Forsberg, Yvonne January 2005 (has links)
<p>This thesis discusses the archaeological remains in the Etruscan bridge complex, found during the excavations at San Giovenale in 1959–1963, and 1999. The aim has been to reach a holistic perspective of the bridge complex with the bridge seen as a link between topography, economy, social relationships, politics, symbols and ritual, reflecting its importance for the whole community at San Giovenale and its surroundings. Situated at the border between the two largest city-states Tarquinia and Caere, the site seems to have been an important middle range transit town for foreign ideas, goods and people. </p><p>The character of the remains and the various levels of contextual analyses made it possible to distinguish five distinctive functions for the structures at the bridge over the Pietrisco. From a more generalised point of view these suggested that specialized functions may be divided into practical, social and symbolic functions and these aspects have been of help in identifying an object or a structure. Besides practical functions of everyday use, economic and strategic functions have also been considered. </p><p>These functions were more or less in use contemporaneously, at least during several hundred years, from about the middle of the 6th down to the first century B.C. Pottery and small finds show that some activity has taken place at the site from the 9th century. Features of continuity, such as in the choice of crossing, the direction of the bridge construction after its destruction, the architectural ground-plans, the use of basins and a well, pottery fabrics of local and Greek imports and shapes, as well as changes in ground-plans, slight changes in the environment due to water erosion, earth-quakes and slides, have been observed. The physical as well as the liminal boundary between land and water as well as between man and spirits was accentuated by the tufa building, the water installations, and the road at the northern abutment. The thesis raises the hypothesis that the Etruscans believed that a crossing of a river via a bridge could violate the spirits of nature on land and in the water and therefore special rites were needed to restore the balance between nature and man before entering the bridge in order to reach safely at the other side of the ravine. The bridge itself can be seen as sacred, a liminal area where time and space do not exist and a place where it is easy to gain contact with the supernatural world. </p>
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Crossing the Bridge : An Interpretation of the Archaeological Remains in the Etruscan Bridge Complex at San Giovenale, EtruriaBacke-Forsberg, Yvonne January 2005 (has links)
This thesis discusses the archaeological remains in the Etruscan bridge complex, found during the excavations at San Giovenale in 1959–1963, and 1999. The aim has been to reach a holistic perspective of the bridge complex with the bridge seen as a link between topography, economy, social relationships, politics, symbols and ritual, reflecting its importance for the whole community at San Giovenale and its surroundings. Situated at the border between the two largest city-states Tarquinia and Caere, the site seems to have been an important middle range transit town for foreign ideas, goods and people. The character of the remains and the various levels of contextual analyses made it possible to distinguish five distinctive functions for the structures at the bridge over the Pietrisco. From a more generalised point of view these suggested that specialized functions may be divided into practical, social and symbolic functions and these aspects have been of help in identifying an object or a structure. Besides practical functions of everyday use, economic and strategic functions have also been considered. These functions were more or less in use contemporaneously, at least during several hundred years, from about the middle of the 6th down to the first century B.C. Pottery and small finds show that some activity has taken place at the site from the 9th century. Features of continuity, such as in the choice of crossing, the direction of the bridge construction after its destruction, the architectural ground-plans, the use of basins and a well, pottery fabrics of local and Greek imports and shapes, as well as changes in ground-plans, slight changes in the environment due to water erosion, earth-quakes and slides, have been observed. The physical as well as the liminal boundary between land and water as well as between man and spirits was accentuated by the tufa building, the water installations, and the road at the northern abutment. The thesis raises the hypothesis that the Etruscans believed that a crossing of a river via a bridge could violate the spirits of nature on land and in the water and therefore special rites were needed to restore the balance between nature and man before entering the bridge in order to reach safely at the other side of the ravine. The bridge itself can be seen as sacred, a liminal area where time and space do not exist and a place where it is easy to gain contact with the supernatural world.
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Hacia Cervantes : confluence of the “Byzantine” and the chivalric literary traditions in the QuijoteMeierhoffer, Lynn Vaulx 22 June 2011 (has links)
Miguel de Cervantes’s novel El Ingenioso Hidalgo Don Quijote de la Mancha Part One (1605) and Part Two (1615) has delighted readers for centuries. The literary criticism analyzing just this one product of Cervantes’s literary genius is voluminous. In particular, the novel’s structure has received significant scrutiny, and discussions
regarding its unity, or lack thereof, abound. This debate rages today with Cervantine experts still espousing various theories.
Puzzling over this quandary and asking why a truly convincing explanation regarding the structure has not emerged, we arrive at a partial answer. We believe that there is unity in the Quijote and that Cervantes created a unified work by ingeniously taking full advantage of the elements of both the “Byzantine” and the chivalric literary traditions, combining them in a harmonizing synthesis. Moreover, he resolved the problem of unity within variety by establishing thematic consistency throughout.
The purpose of our study is to explore the confluence of the “Byzantine” and chivalric literary traditions in works that precede Cervantes and to examine how Cervantes innovatively worked with this element in the Quijote of 1605. We present a panoramic view of works written between the thirteenth and the mid-sixteenth centuries, which reveal writers’ efforts to combine, consciously or unconsciously, the various characteristics of the “Byzantine” and chivalric literary traditions. For this project, we look at six representative works written in Spanish or Italian that represent significant antecedents to the Quijote and Cervantes’s unique method of synthesizing the traditions: Libro de Apolonio, Libro del caballero Zifar, Orlando innamorato, Orlando furioso, Palmerín de Olivia, Los amores de Clareo y Florisea y los trabajos de la sin ventura Isea. We investigate each author’s approach at coupling the two traditions and determine his/her degree of success in merging them artistically to produce a coherent whole.
Our analysis reveals that not only does Cervantes systematically integrate the two literary traditions in his parody, but he also skillfully devises a way to unify thematically the delightful variety in his work. To wit, Cervantes embraces the theme of literature (fiction) and life (reality) and explores the need for distinguishing judiciously between them. / text
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Poésie et pédagogie dans l'oeuvre d'Aratos de Soles / Poetry and pedagogy in Aratus of Soli’s workLorgeoux-Bouayad, Laetitia 21 June 2014 (has links)
Au-delà d’être un poème didactique, les Phénomènes d’Aratos sont un poème pédagogique qui unit étroitement le fond et la forme. On y trouve une conscience méthodique de la construction d’un savoir ; l’analyse du vocabulaire, pourtant issu de la poésie homérique, révèle une réflexion sur la transmission scientifique déjà définie comme un processus dynamique, à une époque où les écoles et leurs méthodes sont encore jeunes : percevoir, délimiter, nommer, et enfin assurer la conservation d’un objet de science. Cette idée de transmission prouve la préoccupation pédagogique d’Aratos, qu’il met en scène dans le poème à travers des figures de maîtres et d’élèves. Il s’y lit, notamment dans le mythe de l’Âge d’Or, une foi en la collaboration entre tous les vivants, fondée sur un respect qui tranche avec la dureté des poèmes didactiques archaïques. La pédagogie devient dans les Phénomènes un enjeu poétique : Aratos définit le poète comme un des membres de cette collaboration universelle, derrière laquelle il doit s’effacer, dans une éthique et une esthétique de l’anonymat qui remettent en question le kléos archaïque. La tradition poétique peut désormais être bousculée au nom de la transmission scientifique, et cette nouvelle conception n’est pas sans rappeler les récentes critiques opérées par Platon. Tout se passe comme si Aratos avait voulu relever le défi que Platon a lancé aux poètes de son temps : chanter le Dieu et sa création selon le Vrai ou le Vraisemblable, et devenir par son chant l’éducateur de la cité idéale. C’est probablement la réussite de cette gageure qui a assuré la gloire des Phénomènes dans les siècles où la philosophie de Platon a été suivie et admirée. / The Phaenomena by Aratus are not only a didactic, but also pedagogical poem, in which form and content are tightly bound. One may find in it a methodical conscience of how knowledge is built; the analysis of vocabulary, although taken from Homeric poetry, shows that scientific transmission is already understood as a dynamic process, in a time when schools and their proceedings were still young : to perceive an object of science, to delimitate it, to name it, and at last to guarantee his preservation. This idea of transmission proves that Aratus is concerned with pedagogy, which is illustrated in the poem through different figures of masters and pupils. We can observe, especially in the myth of the Golden Age, all his faith in the collaboration between all kinds of living being bound together by a respect that is really different from the harsh tone of archaic didactic poetry. In the Phaenomena, pedagogy becomes a poetic matter: Aratus defines the poet as a member of this universal collaboration, behind which he has to fade because of an ethic and an aesthetic of namelessness; so is the archaic kleos questioned. Poetic tradition can be shaken up in the name of scientific transmission, and this new conception may remind us of Plato’s recent criticism. Apparently, Aratus did want to take up Plato’s challenge to the poets of his time: to sing the God and his creation according to Truth or Verisimilitude, and to become the teacher of an ideal state, thanks to his song. In all likelihood, Aratus’fame came from the success of this wager, during all the centuries when Plato’s philosophy was followed and admired.
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Défenses crétoises: fortifications urbaines et défense du territoire en Crète aux époques classique et hellénistique / Cretan defences: urban fortifications and defence of territory in Crete during the Classical and Hellenistic periodsCoutsinas, Nadia 25 June 2008 (has links)
Le but de cette étude est de présenter un tableau des questions de défense en Crète aux époques classique et hellénistique. La cité grecque étant une entité double, la défense de la ville n’a pas été séparée de celle de son territoire.<p>Le point de départ de ce travail est le catalogue des fortifications crétoises, qui comprend 61 sites fortifiés (enceintes urbaines, forts et tours isolées).<p>À partir d’une étude qui fait une grande place aux questions de topographie, il a été possible d’une part, de dégager des dynamiques régionales et d’autre part, d’identifier certaines caractéristiques et certaines évolutions dans l’implantation des cités crétoises.<p>L’exemple de la Crète permet d’alimenter le débat sur la place de l’enceinte dans la définition de la cité. Les vestiges archéologiques ne semblent pas aller dans le sens des sources littéraires, selon lesquelles toute cité était nécessairement ceinte d’un rempart. Mais l’existence d’une enceinte semble bien être la marque du statut de cité./This study aims to raise various questions regarding defence in Crete during the classical and Hellenistic Periods. As the Greek city-state was a double entity, it seemed important to not separate the defence of the town from the defence of the territory.<p>The starting point of this work was the catalogue of Cretan fortifications, which contains 61 fortified sites (city walls, forts and watch-towers).<p>Topography plays a key role in the study therefore it is possible, on the one hand to separate regional dynamics of some cities and, on the other, to identify certain characteristics and evolutions in the settlement of Cretan cities.<p>The example of Crete encourages the debate on the role of the city-wall in the definition of the city-state. Archaeological remains do not seem not to agree with literary sources which declare that every town had a wall. However the existence of a city-wall appears to be indicative of the city-state. / Doctorat en Histoire, art et archéologie / info:eu-repo/semantics/nonPublished
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Construire la parole des dieux : les rites mantiques et leurs agents dans les grands sanctuaires oraculaires du monde grec aux époques hellénistique et romaineLesgourgues, Manfred 10 1900 (has links)
Co-tutelle avec l'Université Paris-Nanterre / La pratique de la divination en Grèce ancienne est un phénomène bien connu du grand public, qui l’associe au personnage emblématique de la Pythie de Delphes. Inspirée par Apollon, cette prophétesse délivrait ses oracles en répondant aux questions que lui posaient les fidèles et l’on trouve dans de nombreux textes anciens le déroulement des consultations du dieu résumé sous la forme de deux affirmations complémentaires : « le fidèle a demandé » et « le dieu a répondu ».
Pourtant, on ne saurait réduire la pratique divinatoire qui prenait place dans les sanctuaires oraculaires à un tête-à-tête entre deux personnes. Loin de se limiter à un agent inspiré, le personnel sacerdotal des sanctuaires oraculaires était nombreux et se trouvait mobilisé dans des rites complexes pour permettre de mettre en communication le monde des hommes avec celui des dieux. C’est à la diversité de ces agents et à la manière dont leurs interactions permettaient qu’advienne la parole divine qu’est consacré ce travail.
Dans une première partie, sont étudiés les agents qui participaient aux rites mantiques des sept sanctuaires oraculaires les mieux attestés du monde grec aux époques hellénistique et romaine : celui de Zeus à Dodone, d’Apollon à Didymes, Claros et Delphes, celui de Trophonios à Lébadée, d’Amphiaraos à Oropos et de Glykon à Abonoteichos. Chaque sanctuaire est l’objet d’un chapitre dans lequel sont considérés, un à un, tous les agents, humains ou non, qui prenaient part au rituel afin de reconstituer les rites d’interrogation du dieu dans leur spécificité.
Dans un second temps, cette pratique est pensée de manière transversale comme une pratique institutionnelle qui mobilisait des acteurs distincts à trois niveaux différents : celui de la cérémonie, du rituel et de l’échange verbal. / Divination in ancient Greece is a well-known phenomenon, often associated with the emblematic character of the delphic Pythia. Inspired by Apollo, this prophetess delivered her oracles by answering the questions asked to her, and in many ancient texts the oracular consultations are summarized in the form of two complementary statements: "a man asked" and "The god has answered".
However, the practices that took place in the oracular sanctuaries can’t be reduced to a tête-à-tête. Far from being limited to an inspired agent, the priestly staff of the oracular sanctuaries was numerous and took part in complex rites to enable the world of men to be put in communication with the gods. This work studies the diversity of these agents and the way in which their interactions allowed the divine word to come out.
In the first part, we study the agents who participated in the rites of the seven oracular sanctuaries best attested in the Greek world in the Hellenistic and Roman times: the shrine of Zeus in Dodona, Apollo in Didyma, Claros and Delphi, Trophonios in Lebadeia, Amphiaraos in Oropos and Glykon in Abonoteichos. Each sanctuary is the subject of a chapter in which all the agents, human or not, who took part in the ritual are taken into consideration, in order to reconstitute the rites of questioning the god in their specificity.
In a second part, this practice is thought more broadly as an institutional process who associated distinct actors at three different levels: the ceremony, the rite and the verbal exchange.
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