År 1929 grävde den Svenska Cypernexpeditionen ut en helgedom daterad till den tidiga delen av Sencypriotisk II (1400-1340/1315), namngiven Ayios Iakovos: Dhima. Kring ett terrakotta-kar återfann arkeologerna flera värdefulla och exotiska föremål.  Sedan dess har platsen och dess fynd tolkats på många olika sätt, utan någon egentlig klarhet. Genom att göra en systematisk studie över det hittills opublicerade skärvmaterialet har nya slutsatser om platsen kunnat läggas fram. Tidigare tolkningar om ett kronologiskt gap under Sencypriotisk I kan nu ifrågasättas. Det finns belägg för ett kontinuerligt bruk från Mellancypriotisk III fram tills platsen övergavs under Sencypriotisk II. Den stora mängden slutna kärl, förknippade med transport av väldoftande oljor och salvor, vittnar om de aktiviteter som en gång företogs på platsen. Dessutom visar närvaron av typiska rituella dryckeskärl ett av de tidigaste exemplen på utvecklingen av Cypriotisk rituell tradition, nu separerad från de tidigare starka banden till gravriter.

This thesis examines the development the cult of St Margaret at Dunfermline as a royal cult from 1070, the moment when St Margaret married King Malcolm III at Dunfermline, to 1420, the year of the burial of Robert duke of Albany who was the last royal member to be buried at Dunfermline. Scholars have focused on the life of St Margaret and her reputation or achievement from the biographical, institutional and hagiographical point of view. Although recent historians have considered St Margaret as a royal saint and Dunfermline as a royal mausoleum, they have approached this subject with relatively simple patterns, compared to the studies of the cults of European royal saints and their centres, in particular, those of English and French Kingdoms which influenced Scottish royalty. Just as other European royal cults such as the cults at Westminster and St-Denis have been researched from the point of view of several aspects, so the royal cult at Dunfermline can be approached in many ways. Therefore, this thesis will examine the development of Dunfermline Abbey as a royal cult centre through studying the abbey and the cult of St Margaret from the point of view of miracles and pilgrimage, lay patronage, and liturgical and devotional space. The examination of St Margaret’s miracles stories and pilgrimage to Dunfermline contribute to understanding these stories in the context of the development of the cult. The study of lay patronage explains the significance of royal favour and non-royal patrons in relation to the development of the cult, and how and why the royal cult developed and declined, and how the monks of Dunfermline promoted or sustained the cult of the saint. Lastly, the research of the liturgical and devotional space provides an explanation of the change of liturgical space from the point of view of the development of the cult.

The dissertation describes the names related to justice and places in the landscape where justice was administered, applying an interdisciplinary perspective with place names as the chief source material. One aim is to collect and describe place names in Skåne designating or indirectly associated with meeting places and districts of the court, and to study the named places. The study covers many different periods, but especially the Middle Ages and the transition from the Late Iron Age to the Middle Ages. The analysis raises questions such as: Was there continuity in judicial sites between prehistoric and historic times? How old are the hundreds (härader)? Is there a spatial link between judicial sites and other central functions such as cult, markets, or rulers’ estates? The work is permeated by material-based onomastic research in combination with current perspectives in text research, historical geography, and archaeology. Nine case studies are conducted to describe the interaction between place, linguistic expression, and meaning. The study demonstrates the existence of a large corpus of names reflecting the early administration of justice. Most of the many field names which contain ting ‘court’ and galge ‘gallows’ can be related to the actual administration of justice. The medieval sites where courts assembled and people were executed stand out in particular, but in many cases these have prehistoric roots. Both unbroken continuity and the reuse of earlier places of assembly may be assumed. Close to sites with names indicating the administration of justice there are also landscape features with names that grant epic and mythical status to the locale. The special quality of these places was handed down, incorporated in larger narratives, based on changing ideas and circumstances in different periods. The landscape of the hundred courts (häradsting) is archaic, magnificent and mythical, and shared, qualities that contributed to the maintenance and legitimation of judicial practice. A division into a general, public judicial sphere and a more limited and exclusive sphere can be seen. In the medieval exercise of justice this division is manifested in two different judicial districts – härad and birk – but the phenomenon can be traced back to the Late Iron Age. The study also problematizes a traditional image of the names of the hundreds.

Ce mémoire porte sur la continuité des rituels divinatoires païens dans le cadre du culte chrétien en Gaule du IVe au VIe siècle. Il comporte une introduction rapportant notre problématique, notre terminologie, notre méthodologie ainsi que nos sources principales. Par la suite, le développement aborde les rites divinatoires des Sortes Sanctorum, des Sortes Sangallenses et les rites d’incubation dans le culte de Saint Martin de Tours. Pour chacun de ces cas, nous étudions leur provenance, leurs sources, leur déroulement, leur évolution et les similarités qui permettent de faire un lien avec des rituels païens déjà existants. Nous avons vérifié l’existence de cette continuité et déterminé qu’elle passait par plusieurs phénomènes, l’acculturation gauloise des rituels gréco-romains, l’importation de rites christianisés en Orient et l’assimilation des pratiques païennes locales par le culte chrétien pour répondre à une demande de divination par la population. / This Masters’ thesis concerns itself with the continuity of pagan divination rituals within the new context of the Christianized Gaul of the IVth to VIth centuries. It is composed of an introduction detailing our hypothesis, terminology, methodology and sources. Afterwards, we study three cases of divination rituals, the Sortes Sanctorum, the Sortes Sangallenses and the incubations within the cult of St. Martin of Tours. We detail their origins, sources, proceedings, evolution and the similarities linking them to previously existing pagan rites. In conclusion, we synthesize all elements and we were able to draw from our cases to establish the continuity of these rituals by several means, the Gallic acculturation of Greco-Roman rituals, importation of Christianized rituals from the East of the Empire and assimilation of local pagan practices within the Christian religion to answer the popular demand for divination.

Claude fut empereur romain entre 41 et 54 apr. J.-C., succédant à son neveu Caligula. Alors que les sources littéraires antiques témoignent de la faiblesse d’esprit d’un empereur dirigé par ses affranchis et par ses femmes, les documents épigraphiques et papyrologiques mettent en lumière un empereur soucieux de rendre la justice et dont les décisions tournées vers un pragmatisme lui ont valu le surnom d’empereur des citoyens. Cependant, si le personnage hors du commun a fait couler beaucoup d’encre, les spécialistes ne se sont attardés que très rarement à la province d’Égypte sous son règne, alors que celle-ci est pourtant aux prises avec un important conflit judéo-alexandrin qu’a mis au jour la fameuse Lettre de Claude aux Alexandrins. En lisant celle-ci, nous en apprenons non seulement sur le conflit en question, mais encore sur la citoyenneté alexandrine, le culte impérial et le témoignage direct d’une politique personnelle engagée de l’empereur Claude envers l’Égypte. Ce présent mémoire est divisé en quatre chapitres. Le premier examinera les traits du multiculturalisme égyptien sous la présence romaine. Le deuxième chapitre expliquera la crise qui opposa les Grecs aux Juifs d’Alexandrie et qui fut l’élément déclencheur d’une politique personnelle de Claude. Le troisième chapitre se penchera sur d’autres témoignages du reste de l’Empire pour mieux déterminer le caractère passif ou actif de Claude et évaluer si la Lettre est bel et bien de son initiative personnelle. Enfin, le quatrième chapitre abordera le sujet du culte impérial en Égypte pour s’intéresser au souci de légitimation et d’acceptation de l’empereur par ses sujets égyptiens. / Claudius was a Roman Emperor between 41 and 54 AD who succeeded his nephew Caligula. While ancient literary sources testify the weakness in the spirit of an emperor led by his freedmen and wives, epigraphic and papyrological documents highlight an emperor eager to render justice whose pragmatic-oriented decisions earned him the nickname of Emperor of citizens. However, if this unusual character has spilled much ink, specialists will rarely linger in the province of Egypt under his reign, while the latter is experiencing significant Judaeo Alexandrian conflicts that the famous Letter to the Alexandrians has brought to light. By reading it, we learn not only about the conflict in question, but also about Alexandrian citizenship, the imperial cult as well as a direct testimony of a personal political commitment to Egypt. The thesis is divided into four chapters. The first chapter will examine multiculturalism traits in Egypt under Roman rule. The second chapter will scrutinize the crisis opposing the Greeks and the Jews of Alexandria, which was the trigger for a personal political commitment of Claudius. The third chapter will analyse whether the Letter is indeed the initiative of Claudius by searching amongst other evidences from the rest of the Empire to better assess its passive or active character. Finally, the fourth chapter will address the topic of the imperial cult in Egypt in the quest for legitimacy and acceptance of the emperor by his Egyptian subjects.

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.

The thesis "The Influence of Media on Body Image with Emphasis on the Issue of Eating Disorders" deals with the impact of media on body perception regarding the current beauty ideal, the cult of slenderness as well as the causes of eating disorder spreading in today's world. This thesis aims to determine how media influences body image of the current society and what part it has in the origin of eating disorders. In terms of this aim, the thesis is divided into theoretical background, a part about body image, followed by the part about beauty ideal, then eating disorders and research. The theoretical part discusses the theory of social and media reality, expected media impacts on people as well as selected theories concerning the media impact on body image. The next part deals with the term body image. The third part involves discussion about the ideal of beauty and introduces three current theories about direct impact of media on body image. It also shows some examples from today's media concerning the topic. The fourth part deals with the eating disorders and their media discourse, followed by few examples of their spreading trend and also campaigns against them. The quantitative analysis aims to find out about today's population body image, the importance of appearance and connection between media...

Le culte de sainte Marie-Madeleine, élaboré dès le second quart du XIème siècle au monastère de Vézelay, sous l’abbatiat de Geoffroi, est unanimement célébré par les foules de fidèles et inspire la sainte plèbe de Dieu sur le chemin du repentir. Particulièrement fécond et consacrant Vézelay, ville gardienne du tombeau de la sainte pénitente des Evangiles comme un haut-lieu de pèlerinage, le culte périclite et plonge dans une situation bipolaire dès le quatrième quart du XIIIème siècle suite à la découverte supposée du véritable corps de la Madeleine à Saint-Maximin en Provence. Beaucoup d’auteurs envisagent le déclin du pèlerinage bourguignon or, il est plus juste d’observer une contraction régionale. En effet, la persistance des témoignages dévotionnels au sein de son berceau primitif et l’implication progressive de la famille ducale de Bourgogne dans la promotion du culte vézelien concourent très largement à une relecture du culte de la sainte.D’une politique monastique, primitivement élaborée par les moines de Vézelay,à une politique princière, s’affirmant pleinement avec l’avènement de la dynastie des Valois, le culte vézelien de la Madeleine est constamment perçu comme une gloire de la Bourgogne. Des sources écrites aux sources liturgiques,à travers le foisonnement des indices dévotionnels en son honneur (reliques,sanctuaires, autels,…) et un corpus iconographique bourguignon la mettant en scène, en regard de l’implication des chanoines de Saint-Maximin et des comtes de Provence - fervent soutien du culte provençal de la Madeleine, les destinées du culte magdalénien, d’une échelle régionale à un ensemble plus grand englobant l’Occident chrétien, méritaient ainsi d’être redéfinies par une approche critique / Appeared from the second quarter of the eleventh century at the monastery ofVezelay, under the abbot Geoffroy, the cult of St. Mary Magdalene is universally celebrated by Christians and inspires pious faithful on the path of repentance.Fruitful, the cult of Magdalene consecrate Vézelay as a place of pilgrimage which conserve Mary Magdalene’s tomb. By the beginning of the fourth quarterof the thirteenth century, the cult declines and become bipolar following the supposed discovery of the Magdalene’s grave in Saint-Maximin (Provence). If historians consider the decline of the Vézelay’s pilgrimage, it should be noted that the cult operate a regional contraction. Indeed, acts of devotion persist in this region and dukes of Burgundy largely support the promotion of the cult –inviting to a new reading of magdalenian cult.The cult is considered as a Burgundy’s glory for the Vézelay’s monks and dukes of this region. Exploring written sources, liturgy and devotional testimonies (relics, sanctuaries, altars,…) also an iconographic corpus, it is necessary to redefine the cult of St. Mary Magdalene in Burgundy and more broadly in the Christian West by a critical approach

The focus of this thesis will be an exegesis of the term burnt offering in Old Testament. The diploma thesis deals with the location of the cult (Tent of Meeting, temple), priests in Israel, human offerings and reconstruction of ritual burnt offerings with an evaluation of particular acts based on translation and interpretation of the first chapter of Leviticus. The purpose of this work is to detect, what function and meaning this ritual had for the community of Israel, as well as what message the texts contain, with respect to burnt offerings for the current reader.

The thesis based on contemporary press identifies how the newspaper wrote about Karel Havlíček Borovský during the anniversaries of his birth and his death and whether it wrote about him at all. Thereby, traces the development of the myth of Karel Havlíček and the role which the press has played in this process. The paper focuses on Karel Havlíček's attributes which were used in the articles to describe his personality. It also shows different types of festivities commemorating the anniversaries. In the analysis selected Czech written press from the period from 1866 until 2011 was used. Before the research is introduced, chapters presenting some of academic and scholarly books as well as non-fictional ones describing Havlíček or selected aspects of his work (e.g. linguistic); editions of the letters of his and some editions of his work are mentioned. Following chapters deal with the issue of myth and cult of Karel Havlíček and with the issue of festivities/celebration seen from the perspective of several historians.