Astrology is a science which has had an uncertain status throughout its history, from its beginnings in Greco-Roman Antiquity to the medieval Islamic world and Christian Europe which led to frequent debates about its validity and what kind of a place it should have, if any, in various cultures. Written in the second century A.D., Ptolemy’s Tetrabiblos is not the earliest surviving text on astrology. However, the complex defense given in the Tetrabiblos will be treated as an important starting point because it changed the way astrology would be justified in Christian and Muslim works and the influence Ptolemy’s presentation had on later works represents a continuation of the method introduced in the Tetrabiblos. Abū Ma‘shar’s Kitāb al-Madkhal al-kabīr ilā ‘ilm akām al-nujūm, written in the ninth century, was the most thorough surviving defense from the Islamic world. Roger Bacon’s Opus maius, although not focused solely on advocating astrology, nevertheless, does contain a significant defense which has definite links to the works of both Abū Ma‘shar and Ptolemy. As such, he demonstrates another stage in the development of astrology. These three works together reveal the threads of a trend of a rationalized astrology separated from its mythical origins which began with Ptolemy and survived through both medieval Islam and medieval Europe. In the two examples of defending astrology I have used, Abū Ma‘shar and Roger Bacon, Ptolemy’s influence can be seen to have persisted from the second century through to the thirteenth, and the nature of the differences in their defenses illustrates the continuation and evolution of the tradition of defending astrology.

This thesis studies how three Greek writers differentiate between each other in their texts about ancient Egypt. The three writers included in this thesis are Herodotus, Diodorus Siculus and Plutarch. Their texts describe Egypt and its many aspects, and the names of their texts are as following; Histories and Library of History by Herodotus and Diodorus, and De Herodoti malignitate, De Iside et Osiride and Placita Philosophorum by Plutarch.        This thesis is comparing these writers with each other using two case studies; The Nile and Egyptian cleanness for their gods. The case studies were chosen to limit this thesis upon two aspects of Egypt that the writers should have encountered if they went to Egypt. This brings a theory to light; if the writers' texts are truthfully representing Egypt or if their texts are nothing but literature constructions. This thesis is also looking at how Egyptians are portrayed by the writers with use of the theory the other.        By reading the texts and modern literature about the writers a conclusion is made. The writers are different from each other in their descriptions of Egypt. Herodotus and Diodorus view Egypt as a wonderful land with a wonderful culture. Plutarch is also portraying Egypt with respect as Herodotus and Diodorus but does at the same time view Egypt with a more negative view. This is because Plutarch believes that the Greek culture is the foremost culture in the world.        A problem with all the writers’ texts is based upon that they did not speak ancient Egyptian and could therefore not make use of all the sources presented to them. Herodotus is viewed to not even have visited Egypt. Their texts are to be looked at with a grain of salt even though they clearly tried to represent Egypt as well as they could in their texts. Their texts are to be view as a literature construction simply because the writers did not understand Egyptian and therefore relied on earlier texts about Egypt made in Greek.

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O objetivo do trabalho é analisar alguns elementos retóricos e estilísticos de certos hinos gregos de várias épocas. Partindo deles, são estudos também alguns hinos da tradição indiana mais antiga, contidos no Rig Veda, a fim de sugerir traços comuns a essas duas tradições hínicas indo-européias e as suas respectivas especificidades. A tese procura apontar, com base na leitura de hinos paradigmáticos, as estratégias formais dos poetas para louvar a divindade. A preocupação básica é com as estruturas dos hinos, com os expedientes de que se vale o poeta para expressar seu louvor. São descritos os meios com que, no hino grego, a divindade é atraída para perto e como, em certos poemas, essa convenção é quebrada para alcançar efeitos literários. Estudam-se pares contrastantes que estruturam a composição de determinados hinos e também como esse mesmo contraste, em outros casos, é deliberadamente borrado em benefício do louvor. Quanto aos hinos rigvédicos, sugere-se uma forma peculiar a partir do qual se estruturam, a saber, a partir do seu centro. Conclui-se que, em ambas as tradições - a grega e a indiana - o hino é uma oferenda que instaura entre deus e devoto uma relação de reciprocidade na qual ele próprio, hino, atua como objeto de troca - um objeto de troca digno da estima divina, que chama atenção sobre si mesmo à força da sua elaboração estilística e retórica. / This work aims at analyzing some rhetorical and stylistic features of some Greek hymns from various periods. Taking them as a starting point, some hymns from the Rig Veda will be studied as well, in order to assess certain common characteristics of both hymnic traditions and their peculiarities. Based on the close reading of the hymns, the author tries to show the poet\'s formal strategy to praise the deity. The structure of each hymn is a main concern, as are the devices used by the poet to give voice to his praise. As for the Greek hymns, it will be described how the poet persuades the deity to come near and how he builds his work based on contrasting pairs. As for the Rigvedic hymns, it is suggested that some of them are organized around its middle section. The conclusion to be drawn is that in both traditions - in the Greek and the Indian one - the hymn is an offering that creates a bond of reciprocity between deity and his worshipper. The hymn itself is valued in the exchange by means of its stylistic and rhetorical quality.

Orientador: Flavio Ribeiro de Oliveira / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-10T09:12:17Z (GMT). No. of bitstreams: 1 RochaJunior_RooseveltAraujoda_D.pdf: 2813810 bytes, checksum: cf6093712c864c346e60471a7a164df5 (MD5) Previous issue date: 2007 / Resumo: Esta Tese apresenta uma tradução para o português do livro Peri Mousikes, de Plutarco, acompanhada de notas. Além da tradução, apresenta-se também uma introdução e comentários ao texto. Na introdução, aborda-se o conteúdo do tratado (história da música grega e teoria musical); a questão da autoria; o problema da transmissão do texto; e, também, na introdução, apresenta-se uma breve iniciação à teoria musical grega e aos instrumentos musicais. Na parte dedicada aos comentários, trata-se de questões importantes presentes no tratado que pedem maiores esclarecimentos. Nessa parte, além disso, são relacionados temas que se encontram dispersos no texto de Plutarco, tentando assim oferecer uma costura mais coerente das idéias e assuntos discutidos / Abstract: This PhD dissertation presents a translation to the Portuguese of the book Peri Mousikes, by Plutarch, with notes. With the translation, it presents also an introduction and commentaries to the text. In the introduction, it deals with the treatise content (history of Greek music and musical theory); the authorship question; the text transmission problem; and, also, in the introduction, it presents a brief initiation to the Greek musical theory and to the study of the musical instruments. In the part dedicated to the commentaries, it deals with important questions present in the treatise which ask for more explanations. In this part, besides, some arguments, which are dispersed in Plutarch's text, are put in relation, trying in this way to offer a reading more coherent of the ideas and themes discussed. / Doutorado / Mestre em Linguística

A partir de sua fundação em 689/8 a.C. Gela, pólis siciliana, iniciou a ocupação do território (a khóra) ao redor da área urbana (a ásty). No século VI a.C. essa ocupação atingiu seu ápice, extendendo-se pelos vales dos rios Salso, Gelas-Maroglio e Dirillo e pela região montanhosa a norte da planície de Gela, quando entraram em contato tanto com os nativos quanto com outros gregos estabelecidos nas regiões de fronteiras. Nota-se a relação entre a definição desse território que os gelenses procuraram ocupar - com intenções de uso agrário - e a fundação de santuários, fato que se percebe em diversas pólis gregas tanto balcânicas quanto coloniais, mas que se mostra com muito mais clareza nas apoikias, e com especial ênfase em Gela. Assim como é notável a relação entre esses santuários e a vida política gelense. É sobre esse processo de definição política do território através do domínio religioso representado pelos espaços sagrados, assim como sobre os modos de contato e transformação das sociedades que se procurará trabalhar. / From this founding in 689/8 B.C. Gela, a sicilian polis, began the occupation of their territory - the khóra - around the urban center - the ásty. In the sixth century B.C. this occupation reached its maximum, extending through the valleys of the rivers Salso, Gelas-Maroglio and Dirillo, and through the montainous region north the Geloan Plain; when in contacted whith natives populations and with other Greeks established in the frontiers. It is remarkable the relationship between the definition of this territory that the geloans sought to occupy - with intentions of agrarian use - and the founding of sanctuaries. What we see in various balkan and colonial poleis, but that much more visible in the apoikias, Gela especially. As is noteworthy the relationship between these sanctuaries and the geloan political life. Is about this process of political definition of the territory through the religious domain represented by the sacred spaces, as well as on the modes of contact and transformation of societies that seek to discuss.

Diodoro de Sicília historiador que viveu no século I antes da época comum escreveu uma obra intitulada Biblioteca Histórica constituída de quarenta volumes dos quais restaram integrais apenas dos livros I ao V (fragmentos dos livros VI ao X), e dos livros XI ao XX (fragmentos dos livros XXI ao XL). O autor escreveu em sua monumental obra a história universal desde os primórdios (incluindo história egípcia, história dos povos bárbaros, história grega e romana) até à sua própria época (última data citada por Diodoro diz respeito à colonização de Tauromênion, empreendida no reinado de Otávio [XVI, VII, 1]). Entretanto, Diodoro nunca foi considerado, nem em sua própria época, nem em épocas posteriores, um historiador original: sua obra foi considerada uma cópia incessante de outros autores. O centro da controvérsia nos tempos modernos (a partir do século XIX) foi a Quellerforschung (pesquisa das fontes) que intentou buscar no texto diodoriano autores perdidos (que ele cita explicitamente em sua Biblioteca) da época helenística como se o mesmo apenas os tivesse copiado. Essa pesquisa teve por objetivo resgatar a originalidade da Biblioteca Histórica buscando conferir a seu autor a autoria de seus escritos. Longe de ser um mero copista, Diodoro é um historiador-educador que busca instruir seus leitores dando um caráter de utilidade no aprendizado de uma vida correta e justa. Pode-se dividir a Biblioteca em duas partes: a primeira (livros I ao V), de cunho etnográfico-geográfico, narra como os homens foram capazes de caminhar rumo à vida civilizada (ou não, no caso dos bárbaros). A recorrência dos termos parádoxa e thaumázein significando espanto, admiração e maravilhamento mostram como a humanidade foi capaz de superar as dificuldades de uma existência difícil e hostil tornando-se capaz de viver em sociedade. A segunda parte (livros XI ao XX) da Biblioteca, Diodoro dedica-se a narrar a história do mundo (especialmente a da Grécia) mostrando o exemplo dos grandes homens, sobretudo nos campos de batalha. Parádoxa deixa de significar maravilha ou espanto e, aliada à Fortuna (tých), ganha o sentido de contrário a toda expectativa. Assim, Diodoro mostra que a Divina Providência (theia pronoía) interfere nos assuntos humanos e cabe ao historiador mostrar como os grandes homens se comportaram diante dos sucessos / Diodorus Siculus a historian that lived in the first century before the Common Era wrote a work entitled Library of History constituted of forty volumes from which remained intact only the books I through V (fragments of the books VI through X), and from the books XI through XX (fragments of the books XXI through XL). The author wrote in this monumental work of universal history since the primordial times (including egyptian history, barbaric peoples history, greek and roman history) through his own (last date mentioned by Diodorus concerns the Tauromenion colonization that took place during the reign of Octavian [XVI, VII, 1]). However, Diodorus has never been considered, not even on his own time, nor in the eras after that, an original historian: His writings were considered an inexorable copy of others authors. The focus of this controversy in modern times (starting in the XIX century) was the Quelleforschung (sources research) that intended to search on the diodorian texts for lost authors (that he explicitly quotes in his Library) from the Hellenistic era as if they were solely copied. This research had for objective to reclaim the originality of the Library of History seeking to confer to its author the authorship of his writings. Far from being a mere copyist, Diodorus is a historian-educator that seeks to instruct his readers giving a utility character in the learning of a correct and just life. The Library can be divided in two parts: the first one (books I to V), of ethnographicgeographical connotation, narrates how humankind was able to walk towards civilization (or not, in the case of the barbarians). The recurrent terms parádoxa and thaumázein meaning amazement, admiration and marvelous-ment, show how humanity was capable of overcoming the difficulties of a hostile existence and becoming apt to live in society. The second part (books XI to XX) of the Library, Diodorus dedicates into narrating the history of the world (specially Greece), by setting the example of great men, especially in the battle field. Parádoxa does not signify marvelous or amazed and, allied to Fortune (tých), it gains the meaning of contrary to all expectations. Hence, Diodorus shows that the Divine Providence (theia pronoía) interfere in human business and its up to the historian demonstrate how the great men behaved facing the success and failures of existence. The moralizing character from the Library attributes to history an extremely important role, for it is up to it demonstrate who deserves to figurate in glory or abasement through the perennially that only history can confer. Diodorus behaves as a judge that points out those who, in their acts, have succeeded and made mistakes, not only narrating the facts, but incentivizing his reader to a virtuous behavior and to a moral aret.

Submitted by Maria Dulce (mdulce@ndc.uff.br) on 2014-02-06T17:06:37Z No. of bitstreams: 1 Virgolino, Mariana-Dissert-2013.pdf: 5401253 bytes, checksum: 1d0b3c78b84b908ddd011b61962e6f3f (MD5) / Made available in DSpace on 2014-02-06T17:06:37Z (GMT). No. of bitstreams: 1 Virgolino, Mariana-Dissert-2013.pdf: 5401253 bytes, checksum: 1d0b3c78b84b908ddd011b61962e6f3f (MD5) Previous issue date: 2013 / O objetivo desta dissertação é perceber como o santuário de Deméter e Koré localizado na ásty da pólis de Corinto se configurava durante os Períodos Arcaico (séculos VIII-VI a.C) e Clássico (séculos V e IV a.C) como um lugar antropológico, ou seja, um espaço identitário, histórico e relacional. Acreditamos que ali as mulheres coríntias podiam tanto construir e reforçar sua posição de cidadãs através das práticas religiosas. A tirania Cypsélida buscou beneficiar cultos populares como o de Deméter e Koré, ao mesmo tempo que bucava modos de inibir a influência aristocrática.Vemos, todavia, que a harmonia entre os grupos femininos da cidade não era completa, uma vez que oblações votivas de alto custo marcavam o contraste social entre as mais abastadas e as pertencentes às camadas mais humildes. Os banquetes que ocorriam no santuário refletem o pertencimento das mulheres coríntias ao corpo social e cívico através da promoção de uma “cidadania religiosa”. Entendemos ainda que as transformações arquitetônicas a que o sítio foi exposto são materializações da história e dos acontecimentos políticos da Grécia como um todo e de Corinto em particular. Naquele espaço religioso as mulheres publicizavam a esfera doméstica e suas atividades, rompendo as fronteiras entre os espaços público e privado de uma maneira que invertia, renovava e reforçava os valores vigentes na pólis. / The aim of this dissertation is to understand how the sanctuary of Demeter and Kore situated at the ásty of the polis of Corinth was set in the Archaic (8th – 6th BC.) and Classical (5th – 4th BC.). Periods as an anthropological place, namely, an identitarian, historic and relational space. We believe that in that site the Corinthian women could build and reinforce their position as citizens through religious practices. The Cypselid tirany pursued to beneficiate popular cults like the one of Demeter and Kore at the same time it searched for ways to inhibit the aristocratic influence. However, we see that the harmony between the feminine groups of the city was not complete since the high cost votive offers marked the social contrast among the well-off ones and the ones that belonged to the humble stratum. The banquets that occurred at the sanctuary reflect the belongingness of the corinthian women to the social and civic body through a “religious citizenship”. We understand yet that architectonic transformations that the site was exposed to are materializations of the history and politic events of Greece as a whole and of Corinth in particular. In that religious space the women made public the domestic sphere and its activities, rupturing the frontiers between public and private spaces in a way that reserved, renewed and reinforced the values that prevailed at the polis.

This work is focused on death and dying in ancienit Greece and Rome nad at times today. The purpose of this work was comparinf differences between theese two different times of our history and pointing to differences in burial rites and perception of the death. Comparing two different eras of our history I found out, that death was percieved differently eventhoug there were few common elements. Burial rites of antic people are in thein modified version accomplished nowadays too.