Thesis (doctoral)--Friedrich-Alexanders-Universität zu Erlangen. / Vita. Includes bibliographical references (p. [vii]-viii).

The work is not a full-scale history of Rhodes in the Hellenistic age, the materials for which do not exist. It is rather an analysis of the ancient literary tradition regarding Hellenistic Rhodes on the one hand, and on the other an attempt to analyse, classify and exploit the very large body of epigraphical evidence in so far as it relates to the external aspects of Rhodian life. The results of this scrutiny of the epigraphical basis, here undertaken on a far wider basis than has ever before been possible, are as disappointing as conclusions based solely on epigraphical evidence are apt to be. The first half of the work examines in detail the tradition regarding the political history of Rhodes from 408/7 B.C., the year of the foundation of the city, to 164 B.C., the year in which Rhodes concluded an alliance with Rome, and thereby lost, largely in not wholly, the freedom of action which she had until then retained.

La victoire des Romains sur les Séleucides à Apamée en 188 av. J.-C. leur permet d'acquérir le statut de puissance dominante du bassin méditerranéen, au détriment des monarchies hellénistiques et des confédérations de cités grecques. Dans les livres XXII à XXIX des Histoires, dont les fragments qui nous sont parvenus proviennent des Excerpta Constantiniana, Polybe nous décrit les événements qui ont suivi, jusqu'à la victoire de Rome sur la Macédoine de Persée en 168. Il cherche à justifier l'attitude des Romains, rejetant la responsabilité du déclenchement de la troisième guerre de Macédoine sur Philippe V. Le récit de Polybe, bien que manquant parfois d'objectivité, est cependant très intéressant pour comprendre à la fois la diplomatie des Romains dans l'Orient méditerranéen et la politique menée par les Achéens, placés entre Rome et les monarchies hellénistiques. Il montre principalement que, comme les autres Grecs, il n'a pas perçu l'évolution de l'impérialisme romain, un impérialisme défensif qui n'accepte plus que l'on puisse nuire, même indirectement, à ses intérêts. Cette description des événements politiques et militaires s'accompagne d'un certain nombre de jugements et de leçons de Polybe. Ils nous permettent de mieux cerner sa vision de l'homme politique idéal et révèlent parfaitement la cohérence des livres XXII à XXIX avec le reste des Histoires, malgré le statut particulier de ces livres puisqu'ils correspondent à la totalité de la carrière politique de Polybe en Grèce, avant son exil à Rome de 168 à 151. / The Roman’s victory over the Seleucids at Apamea in 188 B.C. offers them the chance to become the most powerful force of the Mediterranean area, overtaking hellenistic monarchies and confederations of Greek cities domination. In the books XXII through XXIX of Histories, from which the fragments that remain today come from the Excerpta Constantiniana, Polybius describes the following events until the Roman victory over Perseus’ Macedonia in 168 B.C. He tries to justify the Roman behaviour and accuses Philippe V of being the one who pulled the trigger of the Third Macedonian War. Polybius’ story, although its lack of objectivity is sometimes obvious, is an interesting resource to understand both Roman diplomacy across the Oriental Mediterranean area and the Achean politic between Rome and the hellenistic monarchies. It mainly reveals that, as any other Greek, Polybius couldn’t detect the rise of the Roman imperialism, an defensive imperialism that does not accept, even indirectly, that its interests might be harmed. The description of these political and military events comes with a number of judgements and lessons from Polybius. Thanks to those, we can better understand his vision of the ideal political man. Moreover, they perfectly reveal the consistency between the books XXII through XXIX and the rest of Histories, despite the particular status of these books since they match Polybius’ entire political carreer in Greece, before his exile in Rome from 168 to 151 B.C.

Il s'agit de montrer que l'art poétique de Théocrite s'appuie sur des éléments littéraires et spéculatifs propres à Platon : dialogue, mimèsis, genres, mythes, images. / This is to show that Theocritus poetic art is based on literary and speculative elements specific to Plato : dialogue, mimesis, genres, myths, images.

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While scholars have noticed important allusions to Hesiod in Quintus of Smyrna’s Posthomerica, there is still a need to explain Hesiod’s relevance in a poem that is so overtly Homeric. I argue that an understanding of Hesiod’s reception, especially during the Second Sophistic period, will lead to a deeper appreciation of the Posthomerica and the world that produced it. Hesiodic allusions appear at key moments in the narrative and invite us to see Quintus of Smyrna as reading Homeric epic and ethics through a Hesiodic lens. Rather than read the Posthomerica solely as a work of Homeric emulation, I propose that Quintus of Smyrna relies on Hesiod’s reputation as Homer’s rival to articulate his critique of Homeric poetics and heroism. Chapter One argues that Quintus of Smyrna reorients his reader’s gaze from Homer to Hesiod right when he seems to ape a Homeric practice, namely the ekphrasis of Achilles’ shield. Chapter Two asserts that Quintus of Smyrna’s use of Hesiod contributes to the Posthomerica’s narrative structure and highlights his revision of the Homeric idea of virtue (arete), such that Iliadic force must be joined with Hesiodic wisdom. Chapter Three examines Quintus of Smyrna’s Hesiodic self-portrayal and argues that the Posthomerica may be read as a telling of the Trojan saga through a Hesiodic lens. Chapter Four discusses Quintus of Smyrna in the context of Hesiodic reception. And Chapter Five places Quintus of Smyrna’s reception of Homer and Hesiod within the broader landscape of Second Sophistic and Late Antique literature, comparing his allusive practices to those of Greek hexameter poets of his era. This study concludes that Quintus of Smyrna’s revision of Homer reflects a trend among some Second Sophistic authors who re-write and critique Homeric narratives. Moreover, his direct and pervasive engagement with the works of Hesiod is unique when compared to his fellow Greek hexameter poets, whose allusions to Hesiod are mediated through a Hellenistic filter. By bridging studies of the Posthomerica and studies in Hesiod’s reception, my work enables us to gain a better understanding of Quintus of Smyrna’s dynamic engagement with his archaic literary tradition.

Aphrodite is one of the oldest deities of the Graeco-Roman pantheon, and her cult has a rich and varied history in its development throughout the Mediterranean and beyond. The goddess has been associated with numerous female deities from other cultures, including Astarte, Inanna, and Ishtar from the Near East; Hathor and Isis from Egypt; and Venus from Rome. The origins and development of the cult of Aphrodite have long been favoured topics in Classical scholarship, with notable works including Friedrich’s "The Meaning of Aphrodite" (1978) and Budin’s "The Origin of Aphrodite" (2003). The nature of syncretism between deities continues to be a popular topic of debate, and collections such as "Transformation of a Goddess: Ishtar-Astarte-Aphrodite" (2014) are produced from conferences and symposiums. Likewise, interest in the history of the Ptolemaic dynasty remains high; in particular, the field of numismatics eagerly anticipates the final release of Lorber’s "Coins of the Ptolemaic Empire" (2018 - ), which will replace the seminal work of Svoronos (1904) as the primary catalogue. Although it is common for works concerning the Ptolemaic dynasty to reference Aphrodite, detailed discussion of her cult often arises only in the context of Arsinoë II, with whom she was syncretized. This thesis aims to bring Aphrodite to the forefront, and produce a cohesive narrative which highlights the role of her cult in the development of the Ptolemaic dynasty. It surveys the presence of the goddess in Egypt to determine her nature and significance, before examining the manner in which her cult was manipulated to the benefit of the Ptolemaic dynasts, predominantly through syncretism to the queens Arsinoë II and Berenice II. The discussion of syncretism is extended to include Isis, whose increasing popularity is connected to the eventual decline of the cult of Aphrodite in Egypt. / Thesis / Master of Arts (MA) / Following the death of Alexander the Great in 323 BCE, his empire was divided between his generals. Ptolemy I obtained control of Egypt, and established a dynasty that endured for over two centuries before falling to Rome. This thesis examines the foundation of the dynasty, and the manner in which Ptolemy I and his early successors secured their power. It focuses on Greek and Egyptian religion, and argues that the cult of Aphrodite was integral to the legitimization and consolidation of the dynasty. Discussion extends beyond Aphrodite to those with whom she was associated, including the Egyptian goddess Isis, and the Ptolemaic queens Arsinoë and Berenice. The aim of the thesis is to highlight the complexities of religious practice, and demonstrate the significance of Aphrodite and the sociopolitical impact of her cult in Egypt and throughout the Hellenistic world.

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