Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Ciências da Saúde. Programa de Pós-Graduação em Ciências Médicas / Made available in DSpace on 2013-07-16T01:03:41Z (GMT). No. of bitstreams: 1 228762.pdf: 3553649 bytes, checksum: 36c16b8724d4fe7451b680468ea09697 (MD5) / Há milênios o homem utiliza plantas medicinais com a finalidade de acelerar o processo de cicatrização de feridas cutâneas. Apesar do uso sistemático algumas plantas medicinais ainda não receberam o devido respaldo científico através da experimentação. Objetivo: Estudar comparativamente, através de metodologia histométrica, o potencial cicatrizante dos extratos aquosos de Coronopus didymus e Calendula officinalis. Métodos: 15 ratos Wistar, machos, pesando aproximadamente 250 g foram submetidos ao resseccionamento de um fragmento cutâneo circular de aproximadamente 1 cm de diâmetro, até a exposição da fáscia muscular. Os animais foram divididos em dois grupos. O grupo controle recebeu diariamente sobre o ferimento uma gota de soro fisiológico. O grupo experimental foi redistribuído em 2 subgrupos. O Sub-grupo CD recebeu diariamente uma gota de extrato aquoso de Coronopus didymus e no Sub-grupo CO aplicou-se diariamente uma gota de extrato aquoso de Calendula officinalis. Decorridos sete dias de experimento, os animais foram submetidos à eutanásia. A área em cicatrização foi removida e processada para confecção de lâminas histológicas coradas com H. E. Para a avaliação morfométrica utilizou-se uma ocular histométrica dotada de um retículo de 100 pontos e empregou-se uma objetiva de 100x. Resultados: A avaliação histométrica permitiu observar que o grupo controle apresentou em média 14,51 fibroblastos e 64,63 fibras colágenas por campo observado; o Sub-grupo Coronopus didymus apresentou em média 19,06 fibroblastos e 70,95 fibras colágenas e o Sub-grupo Calendula officinalis apresentou em média 17,89 fibroblastos e 68,54 fibras colágenas. Conclusões: Os resultados obtidos neste estudo permitem concluir que o extrato aquoso de Coronopus didymus mostrou-se eficiente no processo cicatricial de feridas cutâneas em ratos Wistar, uma vez que promoveu um aumento, estatisticamente significante, do número de fibroblastos e fibras colágenas. O extrato aquoso de Calendula officinalis, apesar de proprocionar um maior número de fibras colágenas e fibroblastos que o grupo controle, não apresentou diferença estatisticamente significante.

1 Abstract The thesis tries to evaluate the contribution of Didymus of Alexandria in the field of pneumatology and situate it in the context of theology of his contemporaries and the Alexandrian tradition. Pneumatology is one of the main themes of Didymus, but the only existing treatise, which is directly dedicated to this theme and we are sure of his authorship, is On the Holy Spirit, This treatise, possibly the historicaly first of its kind, thus represents the the focus of this thesis. It has been preserved only in Latin translation of Jerome which renders the Greek text and Didymus' original teachings complicated to fully recover. The first part of the thesis is dedicated to Didymus life and work. It presents his formation, studies, methods of teaching in the framework of Alexandrian catechetist school, theological and exegetical activities, his ascetic attitude to life, and his condemnation after his death in the framework of anti-origenist struggle. Then the Didymus writings are then devided into dogmatic and exegetical works, the latter of which was enriched by the finds of codexes in Egyptian Tura in 1941. The discovered works became new impulse to the study Didymus' teachings and methods. The second part of the thesis then deals with triadological disputes during the 4th century, with a stress on...

The Gospel According to Thomas is found in the second manuscript of codex II of a set of texts found in Nag Hammadi, Egypt, collectively referred to today as the Coptic Gnostic Library. This gospel was readily identified as Thomas due to fragments of a Greek version of the text having already been discovered and identified in the 1890s at Oxyrhynchus, Egypt. However, the discovery near Nag Hammadi in 1945 C.E. was not of fragments, but it actually contained the entire text of Thomas. Thus, the finding of the entire text in Nag Hammadi brought about a set of questions that had not yet surfaced from the fragments of Thomas previously found at Oxyrhynchus, Egypt. For example, was Thomas actually written by Didymus Jude Thomas? If Thomas did not write it, then by whom was it written, and why did the actual author claim it to be written by Thomas?

The Gospel According to Thomas is found in the second manuscript of codex II of a set of texts found in Nag Hammadi, Egypt, collectively referred to today as the Coptic Gnostic Library. This gospel was readily identified as Thomas due to fragments of a Greek version of the text having already been discovered and identified in the 1890s at Oxyrhynchus, Egypt. However, the discovery near Nag Hammadi in 1945 C.E. was not of fragments, but it actually contained the entire text of Thomas. Thus, the finding of the entire text in Nag Hammadi brought about a set of questions that had not yet surfaced from the fragments of Thomas previously found at Oxyrhynchus, Egypt. For example, was Thomas actually written by Didymus Jude Thomas? If Thomas did not write it, then by whom was it written, and why did the actual author claim it to be written by Thomas?

Le présent ouvrage livre la première édition et la première traduction de l’ensemble des chaînes aux Proverbes recensées pour les Chapitres 1 à 3 ; 8, 22-36 ; 30, 15-33 et 31, 10-31 des Proverbes. Les résultats de cette recherche permettent de considérer sous un jour nouveau la mouvance observée entre les différentes traditions caténaires. L’apport d’un manuscrit jusqu’ici négligé, le Bodleianus Barocci 195, permet de démêler l’écheveau de textes amalgamés, non délimités, souvent anonymes et parfois fautivement attribués par les caténistes ou les critiques. Il permet de retrouver un état de texte long et articulé, sous la forme d’un commentaire continu, de l’exégèse de Didyme aux Proverbes, quand les autres traditions ont eu tendance à la pulvériser sous la forme d’une multitude de scholies. Le commentaire qui accompagne cette édition repense à la fois les rapports entre les différentes formes de textes et le rapport de ces textes aux textes d’auteurs, jusqu’à redéfinir les contours d’un genre généralement conçu de façon trop monolithique : la chaîne exégétique. Outre les fragments nouveaux qu’il porte à la connaissance du public, le présent ouvrage se propose de reconstruire, sur la base de l’échantillon considéré, la personnalité herméneutique et littéraire d’auteurs qui ne sont pas conservés, pour les commentaires aux Proverbes, autrement que par cette forme de littérature secondaire : Didyme d’Alexandrie au premier chef, mais aussi Hippolyte et Origène. La mise en regard des traditions caténaires donne un riche aperçu de la réception patristique du premier des trois livres bibliques attribués au Roi Salomon. / The present work gives the first edition and first translation of all the catenae on the Proverbs known to these days, for parts commenting on Chapters 1 to 3 ; 8, 22-36 ; 30, 15-33 and 31, 10-31. The results of my inquiry allow to give a new signification to the mobility between the different traditions. The rediscovery of a neglected witness, the Bodleianus Barocci 195, brings some new light on texts amalgamated, without clear delimitation, often anonymous, and sometimes wrongly ascribed to antique writers by compilers or modern critics. It allows to have access to an extended and more articulated state of text for Didymus’ work on the Proverbs: a running commentary, not membra disjecta. The analysis in a separate volume rethinks the links between the different forms of texts and those between the catenary texts and the original texts. It renews our understanding of a too strictly defined genre: the exegetical catena. In addition to new fragments edited for the first time, the present work tries to rebuild the exegetic and literary personality of authors whose commentaries on the Proverbs are not preserved out of this form of secondary literature: Didymus of Alexandria first, but also Hippolytus and Origen. The parallel established between the various catenary traditions gives a rich insight into the Patristic reception of the first of the three biblical books ascribed to King Salomon.