Le croisement des sources écrites permet de restituer des confins parthes comprenant la Margiane, l’Arie, la Drangiane, l’Arachosie, une partie de la Bactriane et la vallée de l’Indus. La rareté et l’ambiguïté des sources avaient fait négliger les indications sur la Bactriane et envisager l’indépendance des autres régions à partir du Ier siècle de notre ère. Les récents renouvellements de la documentation, en particulier numismatique et archéologique, concernant l’Asie centrale et le nord-ouest de l’Inde, et les progrès accomplis par la critique des sources permettent aujourd’hui de reconsidérer la question. L’objectif de notre enquête consiste à explorer l’hypothèse d’une intégration politique de cet espace à l’empire parthe, occupé en partie par des populations réputées scythes et dont les pratiques monétaires sont habituellement interprétées comme le témoignage d’une indépendance politique. La reconstitution d’un corpus adéquat, la relecture critique des sources écrites et la reconsidération du matériel disponible montrent que la réinterprétation des données permet d’intégrer celles-ci de façon plus cohérente dans une synthèse d’ensemble enrichie. Cette étude, en faisant intervenir des « Sakas-Parthes » de Bactriane, des Parthes « scythisés » de Margiane et des « Indo-Sako-Parthes » dans les régions sud-orientales, veut montrer que la question de l’origine ethnique est de peu d’intérêt pour rendre compte de la culture et des pratiques politiques de groupes que leur position géographique frontalière vouait à avoir un peuplement ethniquement mêlé et à subir de puissants effets d’acculturation communs aux pays voisins et constamment renouvelés. / Intersecting written sources allows a restitution of Parthian eastern borders comprising Margiana, Aria, Drangiana, Arachosia, one part of Bactria, and the Indus Valley. The rarity and the ambiguity of sources had caused us to neglect the indications pertaining to Bactria and to envision the independence of the other regions from the 1st century of our era. The recent revival of sources -- in particular numismatic and archeological ones -- concerning central Asia and north-west India, as well as the progress accomplished by the criticism of sources allow us today to reconsider this statement. Our investigation aims at exploring the hypothesis of a political integration of these regions to the Parthian Empire, partly occupied by populations known as Scythian, whose monetary practices are usually interpreted as a mark of political independence. The reconstitution of an adequate corpus, the critical re-evaluation of the written sources, as well as the reconsideration of the available material allow us to reinterpret the data and to integrate them in a more consistent way within an overall improved synthesis. This study involves so called Bactrian 'Saka-Parthians', Margian 'scythianized Parthians' and south-oriental 'Indo-sako-Parthians'; it seeks to demonstrate that the issue of ethnical origin is of little interest to understand the cultural and political practices of these groups, which, due to their geographical position on the frontier, were doomed to have an ethnically mixed population and to undergo powerful acculturation effects which were common to neighbouring countries and which where constantly renewed.

The thesis deals with the message of the resurrection of Jesus of Nazareth, which is crucial for Christianity and its relevant hermeneutical approach. In the first chapter we analyze the contemporary hermeneutical context of the message within the Hellenistic and Hebrew cultures. In the second chapter we present an analysis of pre-Pauline faith confessions, Paul's texts and synoptic Gospels focused on targeted formulating of the message for respective communities and their cultural background. The last chapter wants to present some contemporary relevant hermeneutical approaches to this message. One of them could be the so called mythmaking, which emphasizes the necessity of permanent updating of accepted opinions, messages and realities. We can observe the mythmaking process already with the New Testament authors and each and also our generation is expected to bring the message about the resurrection of Jesus of Nazareth to future generations in a relevant way. Powered by TCPDF (www.tcpdf.org)

La cité de Séleucie-sur-le-Tigre fut fondée au 4e siècle avant J.-C. par Séleucos Ier, prétendant à la succession de l’empire d’Alexandre le Grand. La taille des ilôts créés lors de cette fondation est inégalée dans le monde hellénistique et témoigne de l’ambition manifestée par le nouveau dynaste. La cité prospéra pendant plusieurs siècles et acquit le statut de résidence royale et de centre administratif. Elle fut cependant conquise par les Arsacides, dynastie rivale, en 129 avant J.-C. Bien que le développement de Séleucie n’en ait pas été immédiatement affecté, la ville se mit à décliner à partir du 2e siècle et disparut vers 200. Pour expliquer ce retournement de situation, la critique moderne a insisté sur la culture des souverains la dominant. Dirigée par les Séleucides, ses fondateurs macédoniens, Séleucie aurait prospéré. Conquise par les Arsacides iraniens, elle aurait été traitée avec défiance et persécutée par ces derniers jusqu’à son effondrement. Cette idée repose notamment sur la mention du caractère grec de la cité par certains auteurs antiques et sur l’influence de ceux-ci sur les analyses des premiers archéologues à avoir fouillé le site. Cette thèse se propose d’étudier les rapports entre la cité et ses souverains tout au long de son histoire afin d’évaluer la part que cette rivalité culturelle supposée y joua. Elle repose sur la comparaison entre la tradition littéraire, essentielle pour établir un canevas chronologique mais orientée par des intérêts politiques, et les découvertes archéologiques des expéditions menées entre 1927 et 1989 à Séleucie. Celles-ci ont mis au jour de nombreux monuments et objets (monnaies, statuettes, sceaux) permettant de nuancer l’idée que la population de la cité ait été au départ ou ait conservé à travers les siècles un caractère grec qui lui aurait valu l’inimitié des Arsacides. D’autres facteurs expliquant le déclin et l’abandon de la ville, comme le déplacement du fleuve ou l’évolution du contexte géopolitique, sont donc proposés. / The city of Seleucia on the Tigris was founded in the 4th century BCE by Seleucos I, one of Alexander’s empire’s Successors. According to the size of it’s original dwelling-blocks, it was designed from the start to be a large and important city. It flourished for some time and became an administrative center and royal residence. In 129 BCE, it was conquered by the Arsacids, a rival dynasty. Seleucia’s development continued unbroken, but the city eventually declined and disappeared around 200 CE. To explain this change, historians underlined the importance of the perceived culture of its old and new sovereigns. Ruled by the Macedonian Seleucids, the city prospered. Under the Iranian Arsacids’ hostile administration, it was ill-treated until it got abandoned. Such analyses have been based on some passages of ancient texts insisting on the Greek character of Seleucia and its inhabitants. Those also influenced the interpretation of the results of the first archaeological digs conducted on the site. This thesis comes back on the relations between the city and both its Seleucid and Arsacid kings in order to evaluate the importance of this supposed cultural rivalry in the development of Seleucia. It compares the written tradition, essential but biased by political imperatives, and the buildings, coins, seals and figurines discovered by American, German and Italian archaeologists between 1927 and 1989. Our results suggest that the city and its population were of a mixed cultural backround and that its supposed Greek character did not play much of a role in its decline. We therefore suggest that other factors explain the disappearance of Seleucia, such as the Tigris changing bed and an evolution in the geopolitical situation of the Near East around 200.

Le mythe du retour dans la poésie néo-hellénique du XXe siècle La poésie néo-hellénique du XXe siècle est imprégnée d’un recyclage des formes et des figures d’expression de la mythologie classique grecque. Ce recyclage, tel que pratiqué par des poètes comme Cavafy, Séféris et Elytis, se manifeste et s’articule dans le phénomène du mythe du retour, phénomène qui évolue sous quatre aspects distincts : le mythe (l’histoire) du retour, le retour au mythe, le retour du mythe et le mythe (l’illusion) du retour. La première manifestation de ce mythe du retour s’initie dans un renvoi à l’histoire homérique de l’archétype odysséen. En deuxième lieu s’élabore le retour au mythe, c’est-à-dire le recyclage du mythe dans un cadre idéologique et poétique. Ensuite se façonne un retour du mythe, par lequel la mythologie initiale du retour revient comme un concept où se métaphorise une forme d’expression première. Enfin se conscientise le mythe du retour, où le mythe n’est plus histoire, mais devient illusion. / The Μyth of the Return in 20th Century Neo-Hellenic Poetry The Neo-Hellenic poetry of the 20th century is permeated by a recycling of the forms and figures of speech found in classical Greek mythology. This recycling, as practiced by poets such as Cavafy, Seferis and Elytis, is expressed and articulated in the phenomenon of the myth of the return, which evolves on four distinct planes: the myth (story) of the return, the return to the myth, the return of the myth and the myth (illusion) of the return. The first manifestation of this myth of the return is the Homeric story of the Odyssean archetype. Secondly is expressed the return to the myth into a recycled ideological and poetic form. Thereafter is shaped the return of the myth, through which the initial mythology of the return occurs as a concept that enables a primary form of expression. Finally is transcended the myth of the return, which is no longer only story, but illusion. / Η νεοελληνική ποίηση του 20ου αιώνα διαποτίζεται από την ανακύκλωση των μυθολογικών μορφών της κλασικής ελληνικής μυθολογίας. Αυτή η ανακύκλωση, επεξεργασμένη από νεοέλληνες ποιητές σαν τον Καβάφη, τον Σεφέρη και τον Ελύτη, εκδηλώνεται ως το φαινόμενο του μύθου της επιστροφής, το οποίο διακρίνεται και εξελίσσεται μέσα από τέσσερις διαφορετικές όψεις : ο μύθος (η ιστορία) της επιστροφής, η επιστροφή στον μύθο, η επιστροφή του μύθου και ο μύθος (η ψευδαίσθηση) της επιστροφής. H πρώτη όψη, ο μύθος της επιστροφής, εμφανίζεται ως η πρωτοπόρα ομηρική επική αναφορά της επιστροφής του Οδυσσέα. Η δεύτερη όψη, η επιστροφή στον μύθο, διακρίνεται ως η επαναχρησιμοποίηση του μύθου ως ιδεολογικού πλαισίου. Στην συνέχεια, ο μύθος της επιστροφής επανέρχεται σαν ιδέα που γεννά μια επιθυμία επιστροφής σε κάποια αρχική ή ουσιαστική μορφή ή κατάσταση. Στην τέταρτη όψη, η επιστροφή είναι αυταπάτη, είναι μύθος. Έτσι λοιπόν συνδυάζεται η τελευταία όψη αυτής της μυθικής ποίησης του μύθου της επιστροφής, όπου ξεφεύγοντας από το ομηρικό αρχέτυπο, παραμένουμε με κάτι το πρωτότυπο.

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The diversity of Jesus images that resulted from historical Jesus research poses the single most pressing problem of the research endeavour. Diverse historical images lead one to ask questions about historiography. It is a fact that we do not have bruta facta in history but only interpretations of what might have happened. The problem of diverse images is taken up in this thesis. Three different images that are the result of different points of departure and different methods of research are closely scrutinised. The images are: Eschatological prophet, Cynic sage and Galilean Hasid. After close·examination of each of these images one has to conclude that each of them is a viable image. One may question the proponents of each of these images on methodological aspects as well as their presuppositions. This line of questioning would not solve the problem. One would also expand the problem if one were to seek yet another image. A way out of this impasse would be to try to understand the diversity. Is there an image that could explain the diversity? The modem diversity of Jesus images is a continuation of an ancient diversity that one could find in the ancient texts at our disposal. From this we could deduce that Jesus was understood differently by different people from the onset. The challenge is to find an image that would clarify the diversity. What sort of Jesus would have been understood in so many ways? We have reason to take Jesus to be a Jew from Galilee. If we could find a Galilean Jewish image that would explain the diversity, we would be very near the historical Jesus. The image of the Galilean Hasid is a very promising option. Some of the kingdom sayings, that are most probably authentic, were taken as test cases to see whether they could have been uttered by a Galilean charismatic and later interpreted as Cynic and/or eschatological. The conclusion is that the image of Galilean charismatic would open up new avenues to approach the diversity of images of the historical Jesus. / Biblical and Ancient Studies / Th. D. (New Testament)

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.”

Η παρούσα μελέτη αποσκοπεί στη διερεύνηση της σκηνικής προσέγγισης της αριστοφανικής κωμωδίας στο Εθνικό Θέατρο, καθώς επίσης και της κριτικής της πρόσληψής, μέσα από το παράδειγμα των Νεφελών. Η σκηνοθεσία των Νεφελών σε κλειστό χώρο το 1951 από τον Σωκράτη Καραντινό, σηματοδότησε την έναρξη των παραστάσεων της αττικής κωμωδίας στο Εθνικό Θέατρο της Ελλάδας. Ο Καραντινός, ο οποίος βασίσθηκε σε ιστορικές και αρχαιολογικές πηγές, προσπάθησε να εφαρμόσει τον αρχαίο τρόπο σκηνικής παρουσίασης. Ωστόσο από τις αρχαιοπρεπείς Νεφέλες του, έλειπε τελείως το κωμικό και το διονυσιακό στοιχείο του αριστοφανικού πνεύματος. Παρά τις αντικρουόμενες κριτικές η παράσταση του Καραντινού έθεσε τις βάσεις για έναν σοβαρό προβληματισμό πάνω στη σκηνική παρουσίαση της αττικής κωμωδίας στο Εθνικό Θέατρο. Ο Αλέξης Σολομός (1970) προσπάθησε να «ζωντανέψει» τον Αριστοφάνη εφαρμόζοντας τις αρχές που διατύπωσε στην πραγματεία του: «Ο ζωντανός Αριστοφάνης». Σύμφωνα με τον Σολομό η αρχαία κωμωδία έχει συγγένειες με σύγχρονες μορφές κωμωδίας, όπως είναι τα διάφορα νούμερα της επιθεώρησης, του τσίρκου, του μιούζικ χολ. Υιοθετώντας αυτές τις σκηνικές φόρμες κατάφερε να κάνει τον Αριστοφάνη προσιτό στο ευρύ κοινό, ιδιαίτερα στο φεστιβάλ της Επιδαύρου και των Αθηνών. O Κώστας Μπάκας με την έλευσή του στο Εθνικό Θέατρο, κόμισε εκεί την αριστοφανική σκηνική προσέγγιση του δασκάλου του Κάρολου Κουν, ο οποίος κινήθηκε στο πλαίσιο της «ελληνικότητας» και του «ελληνικού λαϊκού εξπρεσιονισμού». Τόσο ο Κοραής Δαμάτης, (1994) όσο και ο Γιάννης Ιορδανίδης (2001), παρόλο που χρησιμοποίησαν στοιχεία από τις δύο ερμηνευτικές σχολές (ηθοποιούς που εκπαιδεύτηκαν στο Θέατρο Τέχνης, τη θεαματικότητα του Σολομού με τους πολυπληθείς χορούς, τους αναγνωρισμένους συνθέτες και τους δημοφιλείς ηθοποιούς) προσπάθησαν να διαφοροποιηθούν από αυτές, χρησιμοποιώντας κάποια νεωτερικά στοιχεία που αφορούσαν κυρίως στη μουσική, τα σκηνικά, τα κοστούμια και τη μουσική. Πρέπει να σημειωθεί ότι ο Ιορδανίδης στις Νεφέλες του, εφάρμοσε την πρακτική της «νεοελληνικής αναλογίας», την αντικατάσταση δηλαδή των αγνώστων προσώπων, πραγμάτων, γεγονότων κλπ. της αριστοφανικής κωμωδίας, από ανάλογα γνωστά της σύγχρονης νεοελληνικής ζωής, ιστορίας, τέχνης, παράδοσης κλπ. / This study aims to explore the staging approach to Aristophanic comedy at the National Theatre, as well as its critical reception, through the example of The Clouds. The 1951 indoor direction of The Clouds by Sokrates Karantinos marked the outset of the performances of Attic comedy at the Greek National Theater. Karantinos, based on historical and archaeological sources, tried to apply the ancient way of staging. However, his archaic Clouds lacked completely the comic and the Dionysiac element of the Aristophanic spirit. Despite its controversial reviews, Karantinos’ performance laid the foundation for a serious questioning over the staging of Attic comedy at the National Theater. Alexis Solomos (1970) tried to “revive” Aristophanes applying the principles he put forward in his treatise: “The living Aristophanes.” According to Solomos the ancient comedy has affinities with modern forms of comedy such as the various numbers of the revue, the circus and the music hall. Adopting these stage forms he managed to make Aristophanes accessible to the general public, especially at the Epidaurus and Athens Festivals. Kostas Bakas with his advent at The National Theater in 1984, he brought there the Aristophanic stage approach of his teacher Karolos Koun, who moved into the frame of “Hellenism” and “Greek Folk Expressionism.” Both, Korais Damates (1994) and Yannis Iordanides (2001) although they used some elements of the two interpretative schools of Attic comedy (actors trained at the Art Theatre, the pageantry of Solomos with the numerous choruses, acknowledged composers and popular protagonists ) they tried to differentiate from them, using various innovative elements concerning mainly the sets, the costumes and the music. It should be noted that Iordanides in his Clouds applied the practice of the “Modern Greek analogy” which is the replacing of the unknown persons, things, facts etc. of the ancient comedy by analogous known ones from the Modern Greek life, history, art, tradition etc.

The diversity of Jesus images that resulted from historical Jesus research poses the single most pressing problem of the research endeavour. Diverse historical images lead one to ask questions about historiography. It is a fact that we do not have bruta facta in history but only interpretations of what might have happened. The problem of diverse images is taken up in this thesis. Three different images that are the result of different points of departure and different methods of research are closely scrutinised. The images are: Eschatological prophet, Cynic sage and Galilean Hasid. After close·examination of each of these images one has to conclude that each of them is a viable image. One may question the proponents of each of these images on methodological aspects as well as their presuppositions. This line of questioning would not solve the problem. One would also expand the problem if one were to seek yet another image. A way out of this impasse would be to try to understand the diversity. Is there an image that could explain the diversity? The modem diversity of Jesus images is a continuation of an ancient diversity that one could find in the ancient texts at our disposal. From this we could deduce that Jesus was understood differently by different people from the onset. The challenge is to find an image that would clarify the diversity. What sort of Jesus would have been understood in so many ways? We have reason to take Jesus to be a Jew from Galilee. If we could find a Galilean Jewish image that would explain the diversity, we would be very near the historical Jesus. The image of the Galilean Hasid is a very promising option. Some of the kingdom sayings, that are most probably authentic, were taken as test cases to see whether they could have been uttered by a Galilean charismatic and later interpreted as Cynic and/or eschatological. The conclusion is that the image of Galilean charismatic would open up new avenues to approach the diversity of images of the historical Jesus. / Biblical and Ancient Studies / Th. D. (New Testament)

[pt] O oitavo capítulo da Carta aos Romanos é, aparentemente, o seu centro: um tratado sobre o espírito sob vários aspectos – humano, divino e outros. A unidade literária Rm 8,14-17 é considerada o núcleo deste capítulo. A perícope desenvolve as causas e os efeitos da adoção filial divina com uma terminologia igual e distinta alhures (e.g., Gl 4,4-7); o texto contém expressões vinculadas à tradição judaica (vv. 14-15) e também uma segunda feição mais ecumênica/helênica (vv. 16-17), configurando uma estrutura retórica dual e, concomitantemente, convergente, devido aos elementos da semântica de uma e de outra cultura: yiothesίas (v. 15) e herdeiro (v. 17). Isto, de certa maneira, elucida e confirma a formação cultural e intelectual do Apóstolo: judaica e helênica à luz do cristianismo. Na primeira dimensão do texto destaca-se a fórmula aramaico-grega, tida como litúrgica; na segunda, o texto atrai por sua quantidade e qualidade de co-construtos: symmartyrei, herdeiros, compaixão syndoxasthomen (neologismos paulinos ou de uso ímpar). A singularidade da combinação destoa do convencional sugerindo um Sitz im Leben e/ou contexto específico: estratos de paternidade idolátrica (Zeύs-patnr) e reminiscências de sincretismo salvífico das religiões de mistério em virtude dos compostos co-, comuns nas fórmulas destes ritos greco-romanos. O presente trabalho entende que o acumulo de dados e a análise componencial dos mesmos em Rm 8,14-17 proporcionou aos seus sintagmas uma compreensão semântica colidente à idolatria e ao sincretismo. / [en] The eighth chapter of Romans is apparently its center: a treaty about spirit on various aspects – human, divine and others. The literary unit Romans 8:14-17 is considered the core of this chapter. The pericope develops the causes and effects of the divine filial adoption [yiothesίas, children of God / god tékna] with an equal and distinct terminology elsewhere (eg, Gal 4:4-7); the text contains linked expressions to the Jewish tradition (vv. 14-15) and also a second more ecumenical/Hellenic feature (vv. 16-17), setting up a dual rhetorical structure and, concomitantly, convergent, due to the semantic elements of one and another culture:yiothesίas (v. 15) and hereditary (v. 17) . This, in a way, elucidates and confirms the cultural and intellectual formation of the Apostle: Jewish and Hellenistic in the light of Christianity. The first dimension of the text highlights the formula Aramaic-Greek ABBA patnr, regarded as liturgical; in the second, the text draws on its quantity and quality of co-constructs: symmartyrei, heirs, compassion, syndoxasthomen(Pauline neologisms or a singular use). The uniqueness of the combination deviates from its conventional, suggesting Sitz im Leben and/or a specific context: strata of an idolatrous paternity (Zeύs-patnr) and reminiscences of salvific syncretism of mystery religions because of co-compounds, common in these Greco-Roman rites formulas. This work considers both the accumulation of data and the componential analysis of these in Romans 8:14-17 provided its syntagmas a semantic understanding colliding over idolatry and syncretism.