Dissertations / Theses on the topic 'Egyptology – History'
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McLaren, Kevin Todd. "Pharaonic Occultism: The Relationship of Esotericism and Egyptology, 1875-1930." DigitalCommons@CalPoly, 2016. https://digitalcommons.calpoly.edu/theses/1658.
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The purpose of this work is to explore the interactions between occultism and scholarly Egyptology from 1875 to 1930. Within this timeframe, numerous esoteric groups formed that centered their ideologies on conceptions of ancient Egyptian knowledge. In order to legitimize their belief systems based on ancient Egyptian wisdom, esotericists attempted to become authoritative figures on Egypt. This process heavily impacted Western intellectualism not only because occult conceptions of Egypt became increasingly popular, but also because esotericists intruded into academia or attempted to overshadow it. In turn, esotericists and Egyptologists both utilized the influx of new information from Egyptological studies to shape their identities, consolidate their ideologies, and maintain authority on the value of ancient Egyptian knowledge.
This thesis follows the Egypt-centered developments of the Freemasons, the Golden Dawn, Aleister Crowley's A∴A∴, the Theosophical Society, the Anthroposophical Society, and the Ancient Mystical Order Rosae Crucis to demonstrate that esotericism evolved simultaneously with academia as a body of knowledge. By examining these fraternal occult groups' interactions with Egyptology, it can be better understood how esotericism has affected Western intellectualism, how ideologies form in response to new information, and the effects of becoming an authority on bodies of knowledge (in particular Egyptological knowledge). In turn, embedded in this work is a challenge to those who have downplayed or overlooked the agency of esotericists in shaping the Western intellectual tradition and preserving the legacy of ancient Egypt.
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Carruthers, William Edward. "Egyptology, archaeology and the making of revolutionary Egypt, c. 1925-1958." Thesis, University of Cambridge, 2014. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708337.
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Piili, Johanna. "Dans i det forntida Egypten : En studie om kvinnor och män i dansscener." Thesis, Uppsala universitet, Egyptologi, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-353053.
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Previous research about dance has chiefly been focused on categorization of dance but no earlier study has specifically dealt with dance scenes where men and women occur in the same register, or over a longer time frame. This study concerns scenes where men and women dance in the same register and scenes included comes from the Old, Middle and New Kingdoms. The study investigates in what contexts men and women occur in the same register, and why and the study grasps dance at its widest sense with movements that also could be related to acrobatics and play. The study is an iconographic investigation and analyses will be made according to culture-specific art-conventions. 12 scenes and one fragment are included and analyzed. The conclusion shows that in each time period the occurrence of scenes are concentrated to specific places, and sometimes they are located in close approximation geographically, had the same artist or have tomb-owners that are related to each other. This points to a local expression of dance scenes with mixed gender rather than it was usual nation-wide. The men and women occur in contexts that where usual for dance scenes to be in such as presentation, procession and funerary scenes. Physical contact between the two genders is rare, and is only seen once in the tomb of Baqet III of the Middle Kingdom. Even though the female and male dancers are in the same register they are likely to be seen separated by people clapping their hands or by empty spaces between them. If this separation reflects the reality is hard to tell but the Egyptians seemed to have preferred, esthetically, to depict the two genders separated in these ways in dance scenes.
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Balém, Wellington Rafael. "Weni, o velho : o problema de uma (auto)biografia egípcia no Reino Antigo tardio." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2017. http://hdl.handle.net/10183/172887.
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Este trabalho tem o objetivo de compreender os aspectos sociais, culturais e políticos que envolvem a existência de um funcionário de alta hierarquia, a saber, Weni, bem como a produção social de sua autobiografia no Reino Antigo Tardio. Para isso, dividimos o percurso da pesquisa em três momentos. No primeiro fazemos uma apresentação do contexto históricos, com ênfase nos processos ligados à administração e às práticas religiosas e funerárias. Em seguida, partimos para a análise dos aspectos formais e simbólicos da autobiografia do sujeito estudado, além dos acontecimentos narrados no documento. Por fim, propomos uma interpretação da trajetória de Weni que supere os problemas da sua análise puramente textual a partir da visualidade e da materialidade da autobiografia.This work aims to understand the social, cultural and political aspects that involve the existence of a senior official, namely Weni the Elder, as well as the social production of this autobiography in the Late Old Kingdom. For this, we divide this work in three moments. In the first one, we present a historical context, with emphasis on processes related to the administration and religious and funeral practices. We than proceed to analyze the formal and symbolical of the subject studied’s autobiography, as well as events narrated in the document. Finally, we propose an interpretation of the Weni’s trajectory that overcomes the problems of his purely textual analysis from the visuality and materiality of the autobiography.
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Warmenbol, Eugène. "Le lotus et l'oignon: l'égyptologie et l'égyptomanie en Belgique au XIXème siècle." Doctoral thesis, Universite Libre de Bruxelles, 1999. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211866.
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Fukaya, Masashi. "Socio-religious functions of three Theban festivals in the New Kingdom : the festivals of Opet, the Valley, and the New Year." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:a9eebe42-68d3-42dd-adcd-d1a3da145f0b.
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In addition to temple rituals performed for the god by the king, festivals incorporated a broader domain, where a wider public had access to the divine. The participants in feasts ranged from the royal, officials and priests to the non-elite and the dead. Theoretically and ideologically, individuals would have received fruits of the divine power through the king by taking part in celebrations to variable extent. This functioned a vehicle for the god and the king to maintain their authoritative credibility and, by extension, the world order. The circulation of the divine force formed a different appearance at each festival, such as material supplies, promotions, and juridical decrees. These divine conveyances would have more or less met people’s social and religious needs. By embracing modality, periodicity, and publicness, festivals provided participants and audiences with a public setting and a formal means, whereby they were able to seek their identity as part of society. This may or may not have been relevant to personal piety, allegiance, responsibilities, and goodness, but public celebrations at least brought the king’s subjects together to common grounds for official beliefs and social decorum. In order to demonstrate such socio-religious functions of festivals, I will attempt to focus on and examine three Theban celebrations in the New Kingdom, namely, the Festivals of Opet, the Valley, and the New Year, about which a wealth of information has survived. The examination can hardly be possible without exploring the history of these feasts because their development from earlier times, to which part of this thesis is also devoted, shows the continuity of elements essential to Egyptian cult practices, particularly those associated with the mortuary cult.
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Funari, Raquel dos Santos. "Reflexões acerca da subjetivação do antigo Egito na sala de aula a partir do filme "O principe do Egito"." [s.n.], 2008. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280152.
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Orientador: Andre Leonardo ChevitareseTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas.
Made available in DSpace on 2018-08-12T03:47:24Z (GMT). No. of bitstreams: 1 Funari_RaqueldosSantos_D.pdf: 5564364 bytes, checksum: 88c846e0e2efae7688efdf4d5361c181 (MD5) Previous issue date: 2008
Resumo: A tese de doutoramento estuda como estudantes brasileiros percebem o antigo Egito, por meio de uma análise do filme O Príncipe do Egito. O estudo se inicia com a discussão da História Cultural e dos estudos cinematográficos, tal como são tratados na literatura internacional e brasileira. Em seguida, O Príncipe do Egito é estudado em detalhe, incluindo a análise das imagens e das mensagens, e as percepções dos alunos são analisadas em diferentes contextos. A Tese conclui-se por ressaltar as principais características das representações culturais percebidas pelos alunos.
Abstract: The PhD Dissertation studies how Brazilian pupils perceive ancient Egypt, through an analysis of the movie The Prince of Egypt. The study starts by discussing cultural history and cinema studies, as recently explored by both international and Brazilian scholarship. The Prince of Egypt is then studied in details, including the analysis of images and messages. This is followed by the detailed study of students' perceptions in different contexts. The Dissertation concludes by pointing out the main features of cultural representation as perceived by pupils.
Doutorado
Historia Cultural
Doutor em História
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Belekdanian, Arto Onnig Arto Onnig. "The coronation ceremony during the eighteenth dynasty of Egypt : an analysis of three "coronation" inscriptions." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:4b606eb6-dd7e-4a7e-adf8-2234e11b01ef.
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This thesis provides a detailed interpretation of three key texts described in Egyptological research as "coronation inscriptions:" the Historical Inscription of Hatshepsut, Thutmose III's Texte de la jeunesse, and Horemheb's Turin inscription. Similarities and differences between these texts, as well as other sources, both textual and pictorial, are discussed. A clear terminology is laid out, distinguishing between accession (the royal heir becoming king at the death of their predecessor), crowning (the action of placing the crowns on the new king's head), and coronation ceremony (following the accession by some time on which occasion the new ruler would have been bestowed with the crowns and regalia of his office, perhaps for the first time). The main aim of this thesis is to determine whether it would be accurate to label the discussed texts as coronation inscriptions and, if not, how they can best be described. It is determined that the evidence supports the earlier conclusion reached by Redford, that it would be incorrect to speak of a âcoronation ceremonyâ in the dynastic period, for new kings would have been crowned at their accessions in a palace setting, soon after the death of their predecessors, this followed some time later by a public âappearance ceremonyâ in a temple festival setting. While it is determined that Thutmose III's inscription describes the time when kingship was predicted to him, it is concluded that the Hatshepsut and Horemheb texts narrate exceptional events on which occasion their accessions in a palace and public "appearance ceremonies" intersected.
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Neaimi, El-Sadek. "La Superstition raisonnable, représentation de la mythologie égyptienne dans la littérature française du XVIIIe siècle." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040057.
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La "Superstition raisonnable" est titre qui apparaît contradictoire, mais il donne en deux mots l'ensemble de la pensée des Lumières sur la culture et la civilisation pharaoniques. Les philosophes et les écrivains du XVIIIe siècle considèrent que l'Egypte ancienne est le berceau des arts et des sciences, mais aussi elle est l'origine des cultes irrationnels. Cependant, la production littéraire et philosophique des Lumières ne se contente pas à étudier cette question d'origine des cultes en évoquant le pharaonisme, mais elle s'y inspire aussi dans certains romans tels Le Taureau blanc, Séméramis. Et Durant tout le XVIIIe siècle, le sujet Egyptien est présent, chez les franc-maçons, les antiquaires, les historiens d'arts, les érudits les historiens, comme chez certains poètes et romanciers. C'est pourquoi, une des difficultés qui surgit est de trouver un fil conducteur pour étudier la représentation de l’Egypte antique dans la pensée du XVIIIe siècle en raison de la diversité de la représentation de l’Egypte, non pas seulement au cours du siècle, mais aussi à l’intérieur d’un même ouvrage. C’est en raison de ces diverses approches du pharaonisme par les écrivains des Lumières que cette thèse emprunte des chemins interdisciplinaires, qui se reflètent dans la diversité de la bibliographie. Ainsi Cette étude essaie de donner quelques éclaircissements sur des textes qui n’ont pas fait l’objet de réflexion suffisante de la part des dix-huitiémistes alors qu’ils le méritent, car ces textes sont représentatifs de l’inquiétude philosophiqueThe reasonable superstition, representation of the Egyptian mythology in French literature of eighteen century, The title of this thesis appear contrast but it gave us a good idea about Pharaoh representation in enlightenment century. This thesis studies how is about the civilization and the culture of the ancient Egypt in the philosophy writing and the literature : novels, dramas and poetry in eighteen century. The philosophers and the writers of eighteen century thinks that the ancient Egypt was the origin of the science and the art, but this country was also the origin of superstition like in the writing of Boulanger L'Antiquité devoilée pas elle-elle même. But the writers and the philosophers don't satisfy to study this question of originin the Egyptian myth, but in the same time they find some inspirations in the mythology of Isis and Osiris in some novels like Le Taureau blanc and Semeramis of Voltaire. Some dramatists inspire also in this mythology like Tanis et Zelide and les lois de Minos of Voltaire, also in his poem Sesostris and in the creation of another writers Banier, Boulanger, Charles de Brosses, Caylus dramatist and poets Bitaubé, Rocher. Also this thesis is an interdisplinary study because this subject have a multiple approachs
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El, Shazly Amina. "An Historical Ecology of the Baladi Dog in Egypt." Thesis, Uppsala universitet, Antikens kultur och samhällsliv, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-385676.
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Dogs have a long but neglected history as companion species in Egypt history. From the most valued companion in ancient Egypt the relationship between dogs and humans has changed over time. However, in the present day the Egyptian baladi dog has been abused, neglected, unwanted for centuries. In this thesis, I investigate the nature and relationships between humans and dogs in Egypt in the past and present drawing on archeological, historical and genetic information. I will dig deeper into dog genetics to better understand the distinction between the baladi dog in relation to other breeds. Using online surveys, I interview baladi and non-baladi dog owners to understand how Egyptians perceive the baladi dog today exploring also how and why this perception is changing. Moreover, through interviews with rescuers and veterinarians I examine further the general perception of baladi dogs in Egypt from their perspectives. As I show, perceptions of the baladi dog have changed positively over the recent years both in Egypt and abroad, though there is still a long way to go. The better status of the perceptions of the baladi dog has also meant thatthe baladi is increasingly seen as a ‘breed’ or a particular dog type. The changing perceptions of the baladi dog and the debates around them is discussed and scrutinized in relation to urban planning and policy.
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Rabolt, Marie-Caroline. "Louis Lortet (1836-1909), un médecin naturaliste en Orient." Thesis, Lyon 1, 2013. http://www.theses.fr/2013LYO10087/document.
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Louis Lortet est un savant lyonnais qui a cumulé connaissances scientifiques et responsabilités administratives. Entre 1873 et 1909, il obtient plusieurs missions en Orient du ministère de l'Instruction publique, notamment en Syrie et en Égypte. Les travaux relatifs à ces voyages témoignent de la formation de médecin et de naturaliste du savant, mais concernent également d'autres disciplines comme l'archéologie et l'anthropologie. Cette étude propose de retracer l'itinéraire de Lortet en s'appuyant sur divers aspects de sa biographie, éclairant son oeuvre orientaliste. La première partie met en relation l'Orient de Lortet et le courant orientaliste de l'époque. La seconde partie s'attache à la vie du savant, et plus particulièrement à son parcours professionnel. La troisième partie présente une étude descriptive et analytique des principaux travaux de Lortet en OrientLouis Lortet is a scientist from Lyon who accumulated knowledge and administrative responsibilities. Between 1873 and 1909, he obtains from the ministry of the State Education several missions in Orient, in particular in Syria and Egypt. The works related to these travels not only testify on his background as a doctor and naturalist, but also concern other disciplines besides, such as archaeology and anthropology. This study suggests tracing Lortet’s itinerary by emphasizing diverse biographic aspects in order to better understand his orientalist work. The first part links Lortet’s vision of East to the "orientalist" movement of this period. The second part focuses on the life of the scientist, and more particularly on his career. The last part presents a descriptive and analytical study of Lortet’s main work in Middle East
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Montagno-Leahy, Lisa. "Private tomb reliefs of the late period from Lower Egypt." Thesis, University of Oxford, 1988. http://ora.ox.ac.uk/objects/uuid:3b3699de-8498-4021-bf5f-b35fcf1cf33c.
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This study considers the relief decoration of private tombs in Lower Egypt in the period 664-332 BC. The basis for analysis is a chronologically arranged descriptive catalogue, which includes both isolated blocks in museum collections and tombs whose location is known. The present condition of the relief and its content are described in detail there. Texts are considered where they provide infotmation on provenance and dating, and hand-copies are provided. Each piece is illustrated in the plate volume. Enough of the material can be dated by textual evidence to provide a solid framework for stylistic ordering of the remainder. The resulting chronology has important implications, dividing the period into two major phases, covering the seventh and sixth centuries, and the fourth century, separated by a hiatus in production of tomb reliefs. The chronology proposed eliminates the possibility that either Greeks or Persians exercised any significant influence on Egyptian art before the very end of the period. Instead, native tradition emerges as the primary inspiration for Late Period artists. Two sources stand out. The first is the Old-Middle Kingdom tomb repertory (archaism), the second is the New Kingdom tradition carried on in the minor arts, a source largely-ignored hitherto. These were not slavishly copied, but adapted and "modernized" to suit the taste of the time. The independence and creativity of Late Period artists is emphasized. A discussion of stylistic development in light of the dating system is given, and several themes are analyzed in detail as illustrations of the larger issues raised.
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Pienoski, Christine Marie Pienoski. "Pyramids of Lake Erie: The Historical Evolution of the Cleveland Museum of Art's Egyptian Collection." Kent State University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=kent1461522282.
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Brose, Marc, Josephine Hensel, and Gunnar Sperveslage. "Von Champollion bis Erman." Universitätsbibliothek Leipzig, 2016. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-201542.
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Das Projekt \"Altägyptische Wörterbücher im Verbund\" ist ein am Ägyptologischen Institut der Universität Leipzig angesiedeltes Teilvorhaben des Projekts „Wissensrohstoff Text“, an dem sich, aus ESF-Mitteln finanziert, sieben Leipziger geisteswissenschaftliche Institute und das Institut für Informatik beteiligen. Das Ägyptische weist eine mehr als 4000jährige Sprachgeschichte auf. Nach der Entzifferung der Hieroglyphen durch J.-F. Champollion (1822) widmete man sich im 19. und frühen 20. Jh. der Erfassung des Wortschatzes und der Ermittlung von Wortbedeutungen. Das Ende dieser Pionierphase markiert das Wörterbuch der ägyptischen Sprache von Erman/Grapow (Hauptbände 1926-1931), das noch heute ein Standardwerk darstellt. Diesem gehen aber bereits eine Vielzahl von Wörterbüchern, Wortlisten und Glossaren voran, die inzwischen weitgehend vergessen, aber wissenschaftsgeschichtlich von höchster Bedeutung sind. Denn aus ihnen lassen sich einerseits das schrittweise Verständnis der ägyptischen Sprache und die angewandten Methoden zu ihrer Erschließung ablesen und andererseits das Fundament unseres heutigen lexikographischen Wissens eruieren. Das Projekt schafft mittels eines Wörterbuchportals eine Infrastruktur, um das Vorkommen von Wörtern in altägyptischen Wörterbüchern und anderen lexikogra-phisch relevanten Publikationen mit den modernen Lemmaansetzungen der digitalen Wortliste des Thesaurus Linguae Aegyptiae (TLA) (http://aaew.bbaw.de/tla) zu ver¬knüpfen. So wird eine automatisierte Auswertung der Wörterbücher als Beitrag zur Geschichte der ägyptischen Lexikographie ermöglicht. Der TLA enthält neben einer Wortliste eine Textdatenbank, so dass über die Verknüpfung mit der Wortliste auch eine Verlinkung mit ägyptischen Volltexten und Textbelegen erfolgt.
This article presents a short overview of the project „Altägyptische Wörterbücher im Verbund“ hosted at Leipzig University. Its aim is to establish a digital infrastructure for linking the lexical material of selected dictionaries of Ancient Egyptian of the 19th and early 20th century to a modern standard wordlist, the one of the Thesaurus Linguae Aegyptiae (TLA).
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Brophy, Elizabeth Mary. "Royal sculpture in Egypt 300 BC - AD 220." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:590228be-3001-49b3-bf6c-137af08ac71c.
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The aim of this thesis is to approach Ptolemaic and Imperial royal sculpture in Egypt dating between 300 BC and AD 220 (the reigns of Ptolemy I and Caracalla) from a contextual point of view. To collect together the statuary items (recognised as statues, statue heads and fragments, and inscribed bases and plinths) that are identifiably royal and have a secure archaeological context, that is a secure find spot or a recoverable provenance, within Egypt. I then used this material, alongside other types of evidence such as textual sources and numismatic material, to consider the distribution, style, placement, and functions of the royal statues, and to answer the primary questions of where were these statues located? what was the relationship between statue, especially statue style, and placement? And what changes can be identified between Ptolemaic and Imperial royal sculpture? From analysis of the sculptural evidence, this thesis was able to create a catalogue of 103 entries composed of 157 statuary items, and use this to identify the different styles of royal statues that existed in Ptolemaic and Imperial Egypt and the primary spaces for the placement of such imagery, namely religious and urban space. The results of this thesis, based on the available evidence, was the identification of a division between sculptural style and context regarding the royal statues, with Egyptian-style material being placed in Egyptian contexts, Greek-style material in Greek, and Imperial-style statues associated with classical contexts. The functions of the statues appear to have also typically been closely related to statue style and placement. Many of the statues were often directly associated with their location, meaning they were an intrinsic part of the function and appearance of the context they occupied, as well as acting as representations of the monarchs. Primarily, the royal statues acted as a way to establish and maintain communication between different groups in Egypt.
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van, der Wilt Elsbeth M. "The place of lead in an Egyptian port city in the Late Period." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:def43443-8bd8-44d9-93e3-b1b4980d4a89.
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This thesis analyses a range of lead objects discovered in Thonis-Heracleion, an Egyptian port city, and offers a new perspective on the use of metals in antiquity. It advances two central arguments: firstly, that the large quantity of lead artefacts in Thonis-Heracleion is not exceptional but rather a more accurate reflection of the metallisation of ancient societies and secondly, that the corpus of lead objects sheds light on aspects of ancient communities that normally remain invisible due to the ease of recycling and low cost of lead. The first chapter reviews the presence of lead in the archaeological record in Egypt, the factors affecting its deposition and preservation, and the corpus as a whole from Thonis-Heracleion. A comparison between the two puts the lead from the site in a new Egyptian perspective. The second, third, and fourth chapters offer substantial analyses of lead ingots, weights, and containers found at Thonis-Heracleion with parallels from around the Mediterranean. The chapters show the potential of this corpus to shed light on activities in the Egyptian town despite the notable lack of direct parallels. It becomes clear for example that large lead objects appear earlier in the archaeological record and that the range of objects is wider than previously suspected. The analysis in these chapters offers a robust dating framework for lead objects previously unavailable. Together the lead artefacts illustrate local mercantile activities, the economic role of the port city, and, through the identification of the first Athenian weights found in Egypt, trade connections between Egypt, Athens, and the rest of the Eastern Mediterranean. The result is an overview of lead in Egypt and its place in Thonis- Heracleion, demonstrating the significance of metals for understanding ancient societies.
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Cincotti, Silvana. "Karnac est en paix" : analyse et étude des pièces provenant du temple de Karnak et appartenant au Musée Egyptien de Turin." Thesis, Montpellier 3, 2015. http://www.theses.fr/2015MON30101.
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Cette Thèse de doctorat a pour objectif la définition et le catalogage des éléments provenant du temple de Karnak qui sont conservés dans la collection du Musée Égyptien de Turin. Parmi ces pièces, quelques-unes, depuis longtemps identifiées par les savants comme provenant probablement de Karnak, sont flanquées d’autres pièces dont la provenance, jusqu’à présent, n’a pas encore été l’objet d’étude. De la même façon, le groupe d’œuvres dont la provenance est plus sûre n’a jamais été inséré dans un contexte d’étude apte à en définir leur origine. Bien que beaucoup de choses aient été publiées au sujet du Musée Égyptien de Turin, ce travail de recherche se propose de réunir des sources de différentes provenance, des cahiers de voyage, des documents d’archive et des actes notariés, des publications, des études et des documents inédits. La recherche a permis de mettre au jour et d’étudier plus précisément les activités des fouilles des agents du consul français, Bernardino Drovetti : Joseph Rossignana, Antonio Lebolo et surtout Jean-Jacques Rifaud. Pour ce dernier il a été nécessaire de consacrer beaucoup de temps afin de recréer l’historique de ses fouilles en Égypte. La recherche a requis la vérification d’un grand nombre de documents d’archives et de nombreux contacts avec différentes institutions, bibliothèques et musées, en particulier, la Bibliothèque Publique de Genève. La recherche a prévu enfin la création d'un programme informatique qui permet, par exemple avec un « touch screen », de créer un dialogue interactif entre la recherche et les systèmes : un plan interactif du temple de Karnak permettra d’afficher les informations relatives aux objets et à l’histoire de leur découverteThe starting point of this PhD research has been the desire to make a new approach to the study of the Egyptian collection in Turin and the debated contexts of archaeological contextualisation. Although much has been published about the Egyptian Museum of Turin, this research aims to gather data from different sources, travel notebooks, archives and unpublished documents. The research has study more precisely the activities of the agents of the French consul Bernardino Drovetti: Joseph Rossignana Antonio Lebolo and especially Jean-Jacques Rifaud. For Rifaud it was necessary to devote time to recreate his excavations in Egypt. The research required the verification of a large number of archive documents and contacts with various institutions, libraries and museums, in particular the Geneva Public Library. Research has finally provided the creation of a computer program in html that allows, for example with a touch screen, to create an interactive dialogue between research and tecnology: an interactive map of Karnak Temple will display information about objects and the history of their discovery
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Heinz, Sanda Sue. "The statuettes and amulets of Thonis-Heracleion." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:db17df52-6f5b-41e5-a650-f6ad268b2c60.
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This study catalogues and analyses 329 statuettes and amulets from Thonis-Heracleion, a sunken city off the coast of Egypt that flourished between the 7th and 2nd centuries BC. This is the first study of votive statuettes and amulets from the Late and Ptolemaic Periods that presents a comprehensive corpus from a single site, complete with detailed catalogue entries and photographs. Although some of the most exceptional pieces were previously published in an exhibition catalogue, the majority are unpublished and it is the first time they have been studied and viewed as a whole. The material includes not only Egyptian-style bronzes, which are typical dedications of this period, but also a range of other materials including lead, terracotta, faience, and limestone. Some figures are represented in foreign style and attest to a small hellenized community at the site. By viewing multiple categories of votive material laterally and in context, important conclusions about cultural interactions and cult practice at Thonis-Heracleion come to light. Chapter One details the find context of the statuettes and amulets, followed by a discussion of their types and the cults to which they attest in Chapter 2. Chapter 3 outlines the objects’ primary functions and demonstrates the ways that lead and bronze were utilised differently. Chapter 4 focuses on bronze and lead production methods, particularly methods of replicable production that are indicative of technological exchange with other Mediterranean cultures. Finally, in Chapter 5, I look at how the votives reflect the cultural community at Thonis-Heracleion, and how they compare to others at sites throughout Egypt. Each chapter highlights how the archaeological context informs us about cultural interactions between Egyptians and Greeks and about the dynamics of cult practice at a Delta site in the Late and Ptolemaic Periods.
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Rogozhina, Anna. "'And from his side came blood and milk' : the martyrdom of St Philotheus of Antioch in Coptic Egypt." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:35b8fd5c-5c85-4b5f-81c8-77e0b66a165d.
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My thesis examines the function and development of the cult of saints in Coptic Egypt. For this purpose I focus primarily on the material provided by the texts forming the Coptic hagiographical tradition of the early Christian martyr Philotheus of Antioch, and more specifically - the Martyrdom of St Philotheus of Antioch (Pierpont Morgan M583). This Martyrdom is a reflection of a once flourishing cult which is attested in Egypt by rich textual and material evidence. This text enjoyed great popularity not only in Egypt, but also in other countries of the Christian East, since his dossier includes texts in Coptic, Georgian, Ethiopic, and Arabic. This thesis examines the literary and historical background of the Martyrdom of Philotheus and similar hagiographical texts. It also explores the goals and concerns of the authors and editors of Coptic martyr passions and their intended audience. I am arguing that these texts were produced in order to perform multiple functions: to justify and promote the cult of a particular saint, as an educational tool, and as an important structural element of liturgical celebrations in honour of the saint. Another aim of this work is to stress the entertainment value of such texts. I explore the sources used by Coptic hagiographers for creating such entertaining stories, as well as the methods they used to re-work certain theological concepts and make them more accessible to the audience. The thesis begins with description of the manuscript tradition of Philotheus and a brief outline and comparison of its main versions. The second chapter discusses the place of the Martyrdom of Philotheus in Coptic hagiography and its connection to the so-called cycles. The next two chapters explore the motifs and topoi characteristic of Coptic martyr passions, especially the legend of Diocletian the Persecutor and the image of Antioch as the Holy City in Coptic hagiography, as these two motifs appear in one way or another in the majority of the martyr passions. Chapter 5 is dedicated to one of the focal points in the Martyrdom - the miracle of resurrection and the tour of hell – and its literary and theological background. Chapter 6 discusses representations of magic and paganism in Coptic hagiography and some of the concerns of Coptic hagiographers. In the last chapter I explore the geography of the cult, its iconographic and hymnographic dimensions and the transformation of the perception of the saint; the second part of this chapter discusses the questions of performance, authorship and audience.
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Chezum, Tiffany. "On the endurance of indigenous religious culture in Ptolemaic and Roman Egypt : evidence of material culture." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:d6bee2aa-49a5-42db-9617-394ea1f73cf5.
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The aim of this thesis is to examine changes in the status of traditional Egyptian religious culture during the Ptolemaic and Roman periods, from 331 BCE to 313 CE. Four distinct categories of material culture are examined: monumental construction of temples and civic buildings, traditional hard-stone sculpture, Alexandrian tombs, and Roman coins. These bodies of evidence were chosen because each offers a unique perspective, reflecting respectively the personal inclinations and official attitudes of both the culturally Hellenic and indigenous elites, which have not previously been studied in this context. Examined together for the first time, these categories reveal commonalities that show clearly the progression of the status of indigenous religious culture. From this, it is argued that, despite being economically disadvantaged by the Roman administration, the high status of this culture persisted in Egyptian society under both the Ptolemies and the Romans. Patterns of Egyptian temple and classical civic building show that Egypt's indigenous elite controlled the resources allocated for temple construction under the Ptolemies, but that the Romans gradually transferred this land into the management of the culturally Hellenic elite. This resulted in a decrease in Egyptian temple building after the first century CE and a corresponding increase in classical construction from then on. The production of hard-stone statues is shown for the first time to reveal that the indigenous elite had the resources and cultural confidence to continue and develop their traditions under the Ptolemies, while the sharp decrease at the start of the Roman period reflects their diminution in autonomy and prosperity under Roman rule. New analysis of traditional elements and motifs in the tombs of Alexandrian elites shows that this group respected and adopted indigenous religious customs and beliefs, with a higher incidence of indigenous imagery in the Roman period compared with the Ptolemaic period. In a similar way, well-informed Egyptian religious iconography rendered in a classical style on Alexandrian coins demonstrates the respect of the Roman authorities for Egyptian religious cults and institutions at an official level. In sum, it is argued that indigenous religious culture largely maintained its privileged economic and social status throughout the Ptolemaic period, despite political upheavals. Under Roman rule, the individuals and institutions representing Egyptian religious culture were disadvantaged economically; however, its social importance and standing were preserved and it continued to enjoy respect.
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Relats, Montserrat Félix. "Les fouilles françaises de Médamoud : synthèse historique et archéologique d’un temple thébain." Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040136.
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Les fouilles françaises de Médamoud se sont déroulées entre 1924 et 1939 sous la direction de F. Bisson de la Roque (entre 1924 et 1932) et de Cl. Robichon (entre 1933 et 1939). Elles ont mis au jour de nombreux monuments s’échelonnant de la XIe dynastie jusqu’à l’époque byzantine, mais aucune synthèse n’avait encore offert une étude globale de l’histoire du site. L’ensemble de cette documentation constitue un corpus riche mais hétérogène dont il a fallu restituer le contexte de découverte. En effet, les deux étapes des fouilles sont inégalement publiées et l’étude des archives nous a permis de reconstituer le déroulement, les modalités et les résultats des actions sur le terrain. Après avoir restitué l’histoire des fouilles et proposé une nouvelle datation des vestiges mis au jour, nous avons analysé l’état du temple depuis sa fondation. L’existence du temple primitif a ainsi été prouvée, même si nous avons modifié son plan et très largement nuancé les théories d’A. Varille quant à son usage cultuel. Ensuite, Sésostris III a refondé le temple, qui a ensuite été modifié par Thoutmosis III. Une nouvelle étude des maçonneries a permis de réfuter la présentation traditionnelle qui supposait des destructions successives du bâtiment et nous avons proposé, au contraire, qu’une partie du temple du Moyen Empire et du Nouvel Empire furent inclus par les Ptolémées dans leur propre programme architectural. Le dieu de Médamoud, Montou, a également été étudié à travers la documentation du site qui le présente comme le dieu thébain par excellence. L’essentiel du programme iconographique n’était pas consacré à l’exaltation guerrière de la divinité mais plutôt à la légitimation royale et au culte des ancêtres, parmi lesquels Sésostris III occupait une place de choixMedamud’s French excavations took place between 1924 and 1939 under the supervision of F. Bisson de la Roque (between 1924 and 1932) and of CL. Robichon (between 1933 and 1939). They excavated numerous monuments which spread from the XIe dynasty to the Byzantine period although there is no global overview of the history of the site. It was necessary to re-establish the discovery’s context of all of this information as the corpus of documents was extensive but heterogeneous. As the two excavation stages were unequally published, studying the archives allowed us to establish how the field actions took place, its methods and results. After having summarized the excavations’ history and offered the uncovered vestiges a new dating, we analysed the temple’s condition since its founding. In this way, the existence of the « temple primitif » has been proven even though we modified its plan and widely qualified A. Varille’s theories regarding its cult uses. Senwosret III rebuilt the temple, which was modified by Thutmose III afterwards. Thanks to a new study of the masonry, we re-examined the traditional assumption, which supposed successive destruction of the building. Instead, we believe that parts of the Middle Kingdom’s temple and of the New Kingdom’s were included by the Ptolemies in their own architectural plans. Regarding Montu the god of Medamud, he is presented as the ultimate Theban god through the site’s documentation. Most of the iconography wasn’t dedicated to the war glorification of the deity but rather to royal legitimisation and ancestor worship among which Senwosret III occupies a prominent place
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ERROUX, MORFIN MARGUERITE. "Etude archeologique et symbolique de la colonne egyptienne." Montpellier 3, 1989. http://www.theses.fr/1989MON30029.
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Ce travail comprend deux parties. La premiere est consacree a un inventaire archeologique des colonnes dans l'egypte ancienne. 450 documents architecturaux sont presentes et analyses. Les colonnes egyptiennes sont classees en deux groupes, les supports simples (colonnes cylindriques, polygonales et les colonnes-poteaux) et les supportsplantes (colonnes papyriformes, lotiformes, palmiformes et composites). Est aussi etudie un type de support propre a l'egypte, a savoir les supports dont le chapiteau reproduit le visage de la deesse hathor ou du dieu bes. La deuxieme partie traite de la signification des colonnes. Elle s'appuie sur les textes hieroglyphiques empruntes aux dedicaces des temples ou sont bien souvent decrits les differents elements architecturaux d'un temple. Une traduction et un commentaire theologique des scenes d'eriger le iwn et d'offrir le papyrus-w3d sont egalement donnes. En comparnt les donnees architecturales et les textes nous pouvons dire que la colonne est un element qui obeit a une discipline qui lui exterieure, l'architecture du temple, mais elle est aussi une note ou meme un hymne religieux inscrit dans la theologie du lieu ou elle se dresse et dont elle ne doit pas rompre le caractere harmonique. De sa fonction purement materielle de support, la colonne en garde le nom. Elle est alors designee par les mots tw3 et rmn, appui et soutien. La colonne a aussi une valeur symbolique d'ordre cosmologique. Le temple ou se dressent les colonnes est une image de l'egypte et du monde. Il repete le paysage cosmique. De la base au chapiteau, les colonnes sont la reproduction dans la pierre de la tige de papyrus, de lotus ou du tronc de palmier. .This work is divided into parts. The first part is the archaeological inventory, as complete as possible, of the ancient egyptian columns. 450 architectural documents are produced and analysed. The egyptian columns can be classified into two groups : pillars, cylindric, polygonal columns and columns in the shape of a plant. We also study a kind of column which is typical in ancient egypt, namely those whose capitals reproduce the faces of the goddess hathor or of the god bes. The second part deals with the meaning of these egyptian columns. This study is made possible by the texts of the temple dedications where different architectural elements are usually depicted. A translation and a theological commentary of the erecting the pillar-iwn and offering the papyrus-w3d are given and discussed. In comparing the archaeological data and the texts, we can say that the columns are elements conditioned by the tempel and, if we dare say, by a religious hymn, describing theology of the place where they are erected
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Abdel, Hadi Hassan. "Portes de degagements dans les temples tardifs d'egypte, dendara et edfou : traduction et commentaires." Montpellier 3, 1987. http://www.theses.fr/1987MON30026.
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La porte est un element important de l'architecture du temple egyptien. C'est un edifice independant de la salle ou elle se trouve. Elle est construite dans une matiere plus resistante que le reste du mur. Nous avons etudie dans la partie architecturale les elements constitutifs de la porte : le seuil, les montants et le linteau. Dans la typologie des portes, nous en avons distingue trois : les portes monumentales, les portes a linteau brise et les portes laterales. La decoration est conditionnee par la composition meme de la porte. Ainsi, les montants sont divises en registres superposes, le linteau en tableaux symetriques. Les embrasures sont decorees par des emblemes prophylactiques. La partie essentielle de notre travail traite des textes des portes des temples d'edfou et de dendara. Les textes des portes axiales des deux temples ont ete traduits d'une maniere exhaustive. Pour les portes laterales, nous avons choisi les textes les plus significatifs. Les traductions sont suivies d'une commentaire philologique et theologique et d'une conclusion sur le contenu des textes. Dans la conclusion generale, nous avons demontre le role important que joue la porte dans la vie du temple egyptien. Par le choix de ses textes et representations, la porte resume ce qui se passe dans la salle du temple a laquelle elle donne acces. Les portes axiales et laterales constituent un resume theologique, dogmatique et rituel du temple. Un volume separe est reserve a la bibliographie et aux indexThe door is an important element of the egyptian tempel architecture. It is an independant edifice from the hall when it lies. It is constructed in a more resistant matter than the reste of the wall. We have studied, in the architectural part, the elements, that constitute the door : the threshold ; the posts, and the lintel. As about the door typology, we have distinguished three kinds : the monumental doors, the doors with opend lintel and the lateral doors. The decoration is conditioned by the composition of the door. So, the posts are divised in superposed registers, the lintel is occupied by symetrical tableau. The splaies are decorated by prophylactic signs. The essential part of our work concerns the door texts of the tempels of edfu and dendara. The the texts of the axial doors of the two tempels are translated in an exhaustive way. As for the lateral doors, we choised the most significant texts. The translations are followed by a philological and theological commentary and a conclusion upon the contents of the texts. In the general conclusion, we demonstrated the important role of the door in the egyptian tempel. By the choice of its texts and representations, the door summarizes which happens in the next hall of the tempel. A separated volume is reserved for the bibliography and indexes
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Labrousse, Audran. "Recherches architecturales sur les pyramides a textes de saqqarah." Paris 4, 1988. http://www.theses.fr/1987PA040426.
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La premiere partie de ces recherches porte sur l'etude de l'architecture des dernieres pyramides de l'ancien empire d'egypte, celles des rois ounas, teti, pepi 1er, merenre et pepi ii (fin de la cinquieme et sixieme dynastie, environ 2355-2160 av. J. C. ). La seconde partie analyse la construction interne de ces monuments pour tenter de mieux en saisir la fonction. On voit se stabiliser une architecture symbolique, qui, associee desormais aux "textes des pyramides" correspond a l'aboutissement des tentatives menees par les architectes-theologiens depuis le debut de la troisieme dynastie (environ 2640 av. J. C. ) pour assurer au tombeau royal le maximum d'efficacite spirituelle. Les nouvelles donnees archeologiques revelees par l'etude des enterrements royaux suggere une approche historique plus nuancee, notament sur la duree des regnesTHE FIRST PART OF THESE RESEARCH INDUCE AN ARCHITECTURAL STUDY OF THE LAST PYRAMIDS OF THE EGYPTIAN OLD KINGDOM, THOSE OF THE KINGS UNIS, TETI, PEPI THE IST, MERENRA AND PEPI THE IIND (END OF THE FITH AND SIXTH DYNASTY, CIRCA 2355-2160 B. C. ). THE SECOND PART ANALYSE THE INTERNAL BUILDING OF THE MONUMENTS IN ORDER TO TRY AN UNDERSTANDING OF ITS FONCTION. FROM NOW ON AND IN ASSOCIATION WITH THE "PYRAMID TEXTS", A MORE SYMBOLIC ARCHITECTURE BECOMES STABLE, AS A FULFILMENT OF THE ATTEMPS CARRIED BY THE ARCHITECTS THEOLOGISTS SINCE THE BEGINNING OF THE THIRD DYNASTY (CIRCA 2640 B. C. ), TO SECURE THE ROYAL TOMB WITH A MAXIMUM OF SPIRITUAL EFFICIENCY. THE NEW ARCHAEOLOGICAL DATA, REVELED BY THE STUDY OF THE ROYAL BURIALS, SUGGEST A DIFFERENT HISTORICAL APPROACH SPECIALY FOR THE length OF THE REIGNS
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Naǧǧār, ʿAbd al-Ḥalīm al. "Les systemes de couvrement dans l'architecture de l'egypte ancienne : les voutes." Paris 4, 1989. http://www.theses.fr/1989PA040089.
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En egypte ancienne, les voutes etaient construites en brique ou en pierre selon trois procedes: par assises horizontales en tas-decharge (vol. I,1); au moyen de blocs inclines en chevrons (vopl. I,2) ou d'elements disposes suivant des lits rayonnants (vol. Ii,1) la voute fermee (coupole), rare (vol. Ii,2) est un cas particulier de la voute en general. , le vol. Iii presente de brefs chapitres complementaires au couvrement: en bois, a godrons, a intrados, de decharge, trace de la voute, decoration, representations, dans l'habitat. Suivent enfin conclusions et indices. , la voute la plus ancienne que nous connaissions a ete decouverte a saqqara-nord; en berceau, elle est datee de la fin de la iere dynastie (env. 2700 av. J. -c. ). , excepte les monuments majeurs realises en pierre, la plupart des constructions sont en brique. Contrairement a l'affirmation de plusieurs manuels d'archeologie, selon lesquels les egyptiens ne connaissaient pas bien les voutes et en realisaient peu, tous les monuments en brique utilisaient sans doute la voute, hormis un certain nombre de tombes des iere et iieme dynasties qui avaient des couvrements en bois. -certaines publications nentionnent la voute pour couvrir des maisons privees, ce qui, en fait, restait exceptionnel et localise a la region nubienne au sud d'assouanThe ancient egyptian vaults were of three types of construction: 1- by horizontal courses "corbelled vaults" (vol. I,1); 2- by inclined large slabs leaning against each other, gable-wise "gabled vaults" (vol. Ii,3). The closed vault (cupola); rarely used in a special form of vault in general (vol. Ii,4). , brief chapters concerning roofing systems are mentioned in vol. Iii("annexes"): wooden roofs, ripped vaults, curved roofs, relieving systems, ancient tracing, decorations, representations of vaults and house's roofing. , vaults are frequently used in funerary and religious architecture in ancient egypt. Some publications mentioned their use in private houses but except for the nubians we don't have any element to prove it. , the most ancient vault was found in north saqqara compound of radiated mud bricks and dating back from the end of the ist dynasty (about 2700 b. C. ). , only important monuments are built of stones, but the majority of others are of mud brick. All these mud brick constructions excepting some tombs and mastabas of the two first dynasties used brick vaults
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Herbin, François René. "Le livre de vivre tout au long de l'eternite - transcription, traduction et commentaire du pap. Leyde t 32 et des versions paralleles." Lille 3, 1991. http://www.theses.fr/1991LIL30016.
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Transcription, traduction et commentaire du "livre de vivre tout au long de l'eternite", qui s'inscrit dans la riche production que l'egypte a fournie dans le domaine de la litterature religieuse tardive. Une recherche a permis de recenser de ce texte 19 versions de longueur et d'importance variables, dont 16 (en hieratique) sur papyrus, 2 sur stele et 1 sur sarcophage. Toutes, a l'exception de 4, sont originaires de thebes. Ces documents, attribuables dans leur majorite a l'epoque romaine, sont au nom d'un particulier qu'ils accompagnent dans la tombe. Les themes sont ceux que l'on trouve dans les textes funeraires contemporains, surtout les livres des respirations. On y observe aussi, notamment dans l'iconographie, des emprunts au livre des morts. La partie originale du "livre de vivre tout au long de l'eternite" est constituee par un catalogue developpe de fetes et de rites auxquels le defunt s'associe d'un bout a l'autre de l'annee, et dont le principe de redaction est sans parallele. On y trouve entre autres une description des rites de basse et de moyenne egypte relatifs aux mysteres osiriens du mois de khoiak. Mais ce qui caracterise avant tout le texte est la perspective calenderique dans la quelle ce catalogue de fetes et de rites a ete concu, fondee sur la presence de cycles par lesquels le defunt, traversant les differents mois de l'annee, est assure d'un renouveau perpetuel. .Transcription, translation and commentary of the "book of living through eternity", counting among the rich field of late egyptian religious literature. 19 versions of this text have been found, of various length and importance: 16 hieratic papyri, 2 stelae, 1 sarcophagus. Except for 4 of them, all are coming from thebes. These documents, generally dating from the roman period, bear the name of individual whom they accompany in the tomb. The themes are typical of the contemporary funerary texts, especially the book of breathing. One finds also, particularly in the iconography, borrowings from the book of the dead. The original part of the "book of living through eternity", a developed catalogue of feasts and rituals to which the dead is associated from the beginning to the end of the year, and whose scheme is unparalleled. Among other things, one finds a description of the rituals of lower and middle egypt pertaining to the osirian mysteries in the month of khoiak. But the main characteristic of the text is above all the calenderical purpose in which this catalogue of festivals was conceived; it is based on cycles thanks to which the dead, through the various months of the year, is sure to gain a perpetual renewal. Through that way, he lives through eternity and finally arrives, as we can see out of the properly funeral part of the book, near osiris defined as the master of eternity
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Schultz, Johanna. "Hur speglar konsten religionen i Egypten under Det mellersta riket?" Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2001. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3664.
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Huvudfrågan i den här uppsatsen är på vilket sätt som konsten speglar religionen i Egypten under Det mellersta riket. Uppsatsen börjar med att beskriva när Det mellersta riket skulle ha ägt rum, vilket dock är lite osäkert, då årtalen kan variera något mellan olika författare. Vidare, vill jag ge en inblick i hur den egyptiska konsten bör tolkas, då detta inte är på samma sätt som vi västerlänningar, idag, ofta tolkar konst utifrån dess yttre skönhet och helhet. Sedan följer en beskrivning av hur religionen förmodligen uppstod kring Nilen och inspirerade det religiösa livet, då denna flod var livsviktig och källan till att livet över huvud taget gick att leva i Egypten. Detta stycke inrymmer också skapelsemyten, gudar och ritualer. I stycket, som jag kallar ”Kungen”, beskrivs vilken ställning kungen hade ur ett religiöst perspektiv, då mycket av konsten man har funnit har varit avbildningar av kungar. Hur konsten beskriver det ovannämnda och symboliserar religionen påvisas i nästa stycke, som följs av hur religion och konst har förändrats från det Gamla riket till det Nya riket.
Uppsatsförfattaren har senare bytt efternamn till "Lindgren".
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OBENGA, JOSEPH THEOP. "Ensemble de travaux qui couvrent la methodologie de l'histoire africaine (8 titres) - l'antiquite africaine, notamment les liens culturels et linguistique entre l'egypte ancienne et le reste de l'afrique noire (10 titres) - les bantu." Montpellier 3, 1986. http://www.theses.fr/1986MON30034.
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La soutenance a porte sur dossier, c'est-a-dire sur un ensemble de travaux de 1710 pages qui montrent l'unite de l'oeuvre, centree sur la methodologie de l'histoire africaine, l'antiquite africaine, l'egypte et le lien linguistique, la linguistique historique, la tradition orale et l'histoire de l'afrique centrale avec des sujets specifiques comme les teke, les vili, les mbochi et les kongo. Le domaine bantu : langues, peuples et civilisations. Epistemologie historique dans le cadre de la recente historique dans le cadre de la recentre historigraphie africaine. L'effort global tend vers la systematisation de l'histoire anthropologique ou culturelle qui n'est pas encore realisee en afrique, et l'histoire portee par l'oral subit un traitement chronologique, afin d'inserer l'histoire portee par l'oralite dans le temps universel. On voudrait appliquer a l'afrique les methodes interdisciplinaires de la nouvelle histoire avec reflexion consequente. Il s'agit de tenter de fonder l'histoire africaine comme un possible de l'histoire humaine parmi tant d'autres possibles historiques. Le travail historique en afrique reste par consequent, avant tout, un labeur d'ordre epistemologique. Or, en afrique noire, les historiens affichent jusqu'ici une certaine timidite a se hisser au niveau d'une conceptualisation generale de l'histoire humaine. D'autre part, au niveau des origines et des appartenances genetiques des civilisations noires du continent africain, une nouvelle theorisation conceptuelle. .The thesis including all our previous works of about 1710 pages is focused on african historical methodology, african antiquity, ancient egypt, central africa with specific items such as teke, vili, mbochi and kongo. Bantu area is also covered by studying languages, peoples and civilisations. A particular accent is made on the historical epistemology in the context of the actual african historiography. So, the global effort leads to a systematic conceptualisation of african cultral history which is not yet carried out in africa. Being just a part of mankind history, african history must indeed receive a scientific treatment, so that the oral aspect of african history becomes a subject of interest in the general framework of mankind history. The problem of the africanity of ancient egypt cannot be dodged, and the socalled "chamito semitic" or "afro-asiatic" family is a false one because without any concrete, scientific basis. The book africa in antiquity is still present when discussing the africanity of ancient egypt. We have attempt to make a new classification of ancient egyptian language which belongs as a matter of fact to negroafrican family. It is steadly question of history since comparative linguistic is always history
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Vanhulle, Dorian. "Le bateau pré- et protodynastique dans l'iconographie et l'archéologie égyptiennes. Pour une étude analytique et sémiologique de la navigation au 4e millénaire avant J.-C." Doctoral thesis, Universite Libre de Bruxelles, 2016. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/239890.
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Le bateau occupe une place privilégiée dans la documentation nagadienne, celui-ci apparaissant sur l’ensemble des médias qui nous sont parvenus et comptant parmi les motifs iconographiques les plus anciens. Il est omniprésent, que ce soit sous la forme de véritables embarcations ou de modèles en argile, de marques de potiers, de représentations peintes sur les vases ou encore gravées dans la roche. Les domaines auxquels ces sources font référence sont multiples :elles informent tant sur les pratiques funéraires et religieuses que sur les sphères politique et économique des périodes pré- et protodynastiques (ca 4500-2700 avant J.-C.). L’ensemble des catégories de sources considérées dans ce travail illustre un même processus à l’œuvre durant le 4e millénaire et dont l’aboutissement n’est autre que l’apparition de l’idéologie pharaonique, bâtie autour de ce concept phare qu’était la Maât. Loin d’être limitées à une seule fonction, les représentations de bateaux surprennent par leur forte variabilité sémantique. Le bateau est en effet rapidement investi de diverses notions symboliques parmi les plus fondamentales de l’idéologie nagadienne :marque de prestige et de pouvoir, il pouvait également incarner l’Ordre dominant le Chaos, voire l’institution royale. Ces concepts sont marqués par des divergences régionales et influencés par des traditions séculaires. Les modèles réduits témoignent quant à eux de l’évolution des pratiques cultuelles. La concentration de ces objets dans les premiers temples et dépôts cultuels atteste l’homogénéisation de ces pratiques et le développement de la composante religieuse en Égypte. La politique de standardisation artistique, religieuse et philosophique menée sous les deux premières dynasties décide quel concept idéologique conserver et quel autre définitivement écarter. Dès les premières personnifications iconographiques du roi, seul garant de l’ordre cosmique sur terre, le bateau perd progressivement de ses prérogatives allégoriques pour se voir cantonné à des fonctions funéraires et religieuses. C’est à cette époque que se développent les inhumations de barques, pratique qui culminera sous les rois bâtisseurs de l’Ancien Empire. L’objectif de ce travail est d’analyser l’ensemble des productions artistiques, artisanales et architecturales pré- et protodynastiques en lien avec le bateau afin de mettre en lumière le processus global qui l’a conduit à incarner ces notions symboliques et idéologiques primordiales. Il vise également à fournir une synthèse portant sur les débuts de la navigation en Égypte et sur ses implications dans la formation de l’État pharaonique.Doctorat en Histoire, histoire de l'art et archéologie
info:eu-repo/semantics/nonPublished
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Bélanger, Sarrazin Roxanne. "Les divinités gréco-égyptiennes dans les textes magiques coptes : une étude du syncrétisme religieux en Égypte tardo-antique et médiévale." Thesis, Université d'Ottawa / University of Ottawa, 2020. http://hdl.handle.net/10393/40941.
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Aujourd’hui, le corpus des textes magiques coptes compte 314 manuscrits publiés et plusieurs dizaines de textes toujours inédits, datés pour la plupart entre le 5e et le 12e siècle de notre ère. Parmi ceux-ci, un petit groupe composé de vingt-trois manuscrits magiques comprend des charmes qui présentent des invocations à des divinités grecques ou égyptiennes (p. ex. Artémis, Isis, Horus, Seth, Petbe) ou de courts récits mythologiques (historiolae) les mettant en scène. L’existence même de ces charmes soulève plusieurs questions : comment des références à des divinités traditionnelles se sont-elles retrouvées dans des textes « chrétiens » datés des 5e–12e siècles, et surtout, quels mécanismes ont été utilisés par les experts en rituels de l’Égypte tardo-antique et médiévale pour intégrer ces références dans leurs charmes ? Afin de répondre à ces questions, cette étude propose le premier examen exhaustif de l’ensemble de ces vingt-trois textes magiques coptes.
Dans les trois premiers chapitres, nous étudions chacun des vingt-trois textes coptes en détail—les types de textes, les objectifs des charmes, les éléments traditionnels et chrétiens utilisés, les différentes façons dont ceux-ci ont été combinés—en plus de les comparer avec des textes magiques datés des périodes pharaonique (en moyen égyptien) et gréco-romaine (en démotique et en grec). Dans le dernier chapitre, nous offrons un examen plus général du groupe de vingt-trois textes en discutant entre autres de la datation et de la provenance des manuscrits, ainsi que des expressions récurrentes utilisées, ce qui nous permet également de les replacer dans le contexte plus large de l’ensemble du corpus des textes magiques coptes.
Cette étude montre, d’une part, que nos vingt-trois textes magiques coptes témoignent d’une grande continuité dans les pratiques magiques en Égypte, puisque les éléments traditionnels utilisés (références aux divinités grecques et égyptiennes, historiolae, formules et expressions) ont été transmis, par l’intermédiaire de manuscrits magiques, depuis l’époque pharaonique jusqu’à l’époque médiévale. D’autre part, ces textes témoignent également de changements, et plus particulièrement, de nombreux processus syncrétiques, puisque les éléments traditionnels ont été réinterprétés, puis juxtaposés ou fusionnés à des éléments chrétiens. Ainsi, notre examen révèle comment les experts en rituels de l’Égypte tardo-antique et médiévale, en s’inspirant de manuscrits magiques plus anciens et en combinant des éléments de différentes traditions religieuses dans leurs charmes, sont devenus des agents du syncrétisme religieux et, de façon plus générale, de la transformation religieuse.
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THOMASSON, Fredrik. "'A Dangerous Man of the Enlightenment' : J.D. Åkerblad and Egiptology and Orientalism in times of revolutions." Doctoral thesis, 2009. http://hdl.handle.net/1814/12706.
Full textAbstract:
Defence date: 10 September 2009Examining Board: Prof. Antonella Romano, (EUI) – supervisor; Prof. Anthony Molho, (EUI); Prof. Maya Jasanoff, Harvard University; Prof. Eldem Edhem, Bogaziçi University.
PDF of thesis uploaded from the Library digital archive of EUI PhD theses
I. The first part: The making of a diplomat and orientalist treats Åkerblad’s education, his initial diplomatic career and travels in East. The aim has been to give a broad background of what influenced both his political and scholarly choices and interests. Åkerblad became an accomplished oriental linguist in Uppsala. In 1783 he was sent to Constantinople to finish his education as an interpreter in the Swedish foreign service. After a short time in Turkey he was fluent in Turkish, Arabic and Modern Greek. Already before leaving Sweden in 1783 he had the ambition to travel in the East. There was a tradition of Swedes travelling in the Ottoman empire, they were not many, but Åkerblad was certainly inspired by them. II. The second part: 1789-1801: Political and professional change focuses on the decade following the French Revolution. Passing Paris in the spring of 1789 Åkerblad met the leading scholars in his fields. He missed the events of July by a couple of months. Åkerblad was initially an enthusiastic observer of the change in France. The fall of the French monarchy had immediate effects in both Constantinople and Stockholm. Sweden entered a period of political instability until 1809 when Finland was lost to Russia and a new constitution curtailed royal power. III. The third part: Reading Egyptian; deciphering the Rosetta inscriptions gives a detailed account of Åkerblad’s Egyptian work. It also describes his final diplomatic appointments in The Hague and Paris. Here the mainly chronological exposé of the first two parts is abandoned. Åkerblad’s entire work with the Rosetta inscription 1802-1815, as well as his continued Coptic and Egyptian research is treated. To give sufficient weight to what may be considered Åkerblad’s most important scholarly work it is necessary to treat his Egyptian involvement in a single context. IV. Åkerblad was ordered back to Sweden in 1804 when the diplomatic relations with France were severed. He disobeyed and went to Italy instead. This fourth part chronicles Åkerblad’s years during Occupation and restoration in Italy, the most stationary period in his adult life. Åkerblad’s life and his scholarly interests are certainly not representative of his times. But it cannot be the task of a biography to try to capture only what is representative. This biography is instead an attempt to make a few aspects of the period visible, some of them hitherto ignored. To write about Åkerblad’s experiences today sheds light on a few tumultuous decades and highlights the view of a scholar from the European periphery.
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Bester, Dewald. "The veil of Egypt : the constitution of the individual and the afterlife in Ancient Egypt as portrayed in The Secret Doctrine of H.P. Blavatsky, co-founder of the Theosophical Society." Diss., 2012. http://hdl.handle.net/10500/9900.
Full textAbstract:
The Secret Doctrine is the magnum opus of H.P. Blavatsky and one of the foundation texts of the Theosophical Society. It represents her attempt to appropriate authority in a wide variety of fields, including, science, religion, and philosophy. This study examines H.P. Blavatsky’s engagement with Ancient Egypt in relation to two specific themes, the constitution of the individual and the afterlife, as they are portrayed in this work. It locates Theosophy in its historical context, the late nineteenth century, in relation to various fields of knowledge. It reviews the sources that H.P. Blavatsky drew on in her work and discusses the various interpretive techniques she employed to insert Theosophical content into various world religions. Finally, it contrasts the Theosophical presentation of Ancient Egypt in The Secret Doctrine with that of mainstream modern Egyptology. The fundamental disconnect which is revealed highlights the challenges that the Theosophical perspective faces.Religious Studies & Arabic
M. A. (Religious Studies)
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Colin, Frederic. "Les Libyens en Egypte (XVe siècle a.C.-IIe siècle p.C.). Onomastique et histoire." Phd thesis, 1996. http://tel.archives-ouvertes.fr/tel-00120038.
Full textAbstract:
La première partie de la thèse consiste en une étude sociolinguistique de l'onomastique associée aux populations machouach et rebou présentes en Egypte à partir du Nouvel Empire (anthroponymes, ethnonymes, toponymes). Les données fournies par les documents hiéroglyphiques sont comparées à celles qui proviennent des inscriptions libyques, puniques, latines, latino-puniques et grecques de l'Antiquité Classique. Il est ainsi démontré qu'une parenté linguistique et culturelle rattache les Machouach et les Rebou des sources égyptiennes aux Libyes des sources grecques. De la sorte, les premières traces d'une langue Libyque sont mises en évidence près de mille ans avant l'apparition du Libyque dans la documentation classique et un segment entier de l'histoire des langues afro-asiatiques se découvre à nos yeux : j'ai donné à cette « nouvelle » langue le nom de « vieux libyque ».La deuxième partie, présentée séparément pour la commodité du lecteur, prend la forme d'un onomasticon prosopographique : les informations biographiques et historiques concernant tous les personnages porteurs d'un nom vieux Libyque y sont rassemblées, de même que les graphies et variantes graphiques de leurs anthroponymes (en hiéroglyphes, en démotique et en transcription grecque).
La troisième partie exploite les données rassemblées dans les sections précédentes afin d'établir l'histoire des peuples lymphokines en Egypte et dans les régions voisines. Ceux-ci entrent en contact avec la vallée du Nil au moins dès le XVe/XIVe siècle. Leurs mouvements de population sont à l'origine de conflits importants sous les souverains ramessides, tandis que certains éléments s'intègrent progressivement dans la campagne égyptienne. L'influence des grands chefs libyens augmente pendant la XXIe dynastie, parvient à cumuler la grande chefferie et le pouvoir pharaonique. Des éléments d'origine lymphokine occupent les principaux rouages de l'Etat de la seconde moitié du Xe siècle au VIIIe siècle. Durant cette période, les Libyens adoptent les formes matérielles, institutionnelles et cultuelles de la culture égyptienne, mais ils conservent en substrat certains éléments religieux. Ce phénomène, jusqu'à présent parfaitement inconnu, se concrétise à l'occasion par un processus d'interpretatio Libyca. Sous la XXVIe dynastie, le pouvoir des grands chefs diminue, ainsi que la vitalité de l'onomastique vieux Libyque parmi les hauts fonctionnaires de l'Etat. Des traditions locales se maintiennent néanmoins très tard, notamment jusque dans la Thèbes romaine, au IIe siècle de notre ère. Une dernière partie étudie les monuments de l'oasis de Siwa (désert Libyque), où une dynastie libyenne locale construisit le sanctuaire d'Ammon, où Alexandre le Grand ira procéder à sa fameuse consultation oraculaire. Considéré comme un Libys par les Grecs, le premier grand chef connu sur place porte un vieux nom Libyque, et permet ainsi de rattacher définitivement le dossier égyptologique au dossier d'histoire antique : c'est le missing link.
La conclusion élargit la perspective en retraçant la proto-histoire des peuples libycophones dans l'ensemble de l'Afrique du Nord à la lumière des recherches résumées ici.