Thèses sur le sujet « Roma religioni »

La presente tesi analizza l’uso della divinazione in ambito militare nell’antica Roma ed in particolare tra la fine della Repubblica e l’affermazione del Cristianesimo come religione di stato. Attraverso l’esame delle fonti antiche verrà approfondito l’utilizzo della mantica durante le campagne militari in una prospettiva diacronica, mettendo in evidenza i cambiamenti occorsi già alla fine dell’età repubblicana e indagandone le cause profonde. Tra queste verrà in particolare investigata la relazione esistente tra politica, guerra e sacro nel mutato assetto politico-militare del I sec. a.C., periodo nel quale si assiste all’uso, da parte di personalità di spicco, di tecniche divinatorie non tradizionali e più in generale il ricorso alla sfera religiosa per rafforzare il proprio ascendente sull’esercito e sul popolo al fine di conseguire prestigio e potere politico sempre maggiori. Tale cambiamento, in concomitanza con altri fattori quali l’espansione territoriale - che rese impraticabile l’utilizzo delle tecniche divinatorie più tradizionali a causa della distanza sempre maggiore dall’Urbe – e il contatto e l’assimilazione di popolazioni culturalmente differenti, produsse le evoluzioni che si consolidarono con l’avvento del principato e che si mantennero fino all’affermazione del Cristianesimo.

2008 - 2009<br>La ricerca si compone di tre parti, distinte tra loro ma complementari: nella prima si ripercorrono le linee storiche dell'opera, analizzando la data e il luogo dove Porfirio ha composto il Contra Christianos, alla luce delle notizie divergenti fornite in proposito dalle varie fonti storiche. La seconda parte riguarda l'analisi dei tentativi che sono stati compiuti per cercare di ricostruire lo scritto anticristiano, partendo dall'anno 1630 fino al 1998. All'interno di questo arco di tempo di quasi quattro secoli, viene analizzata e criticata la raccolta del teologo tedesco A. von Harnack, che rappresenta a tutt'oggi l'unica edizione valida a cui fare riferimento. La terza parte infine riguarda il tentativo di una nuova edizione dei frammenti del Contra Christianos: si parte sostanzialmente dalla verifica della possibilità di far risalire a Porfirio la paternità di ogni singolo frammento; tale controllo viene esteso anche ad altri brani che nel corso dell'attuale ricerca sono stati ritenuti degni di interesse per il fine che si è cercato di raggiungere. Una volta fatta la classificazione dei frammenti e delle fonti, si è passati all'analisi e al commento di ogni singolo brano al fine di avere una visione quanto più completa da un punto di vista contenutistico, stilistico, filologico e filosofico. Con questo nuovo metodo si è cercato di stabilire i confini dell'ambito porfiriano, le competenze del filosofo, gli effettivi attacchi del neoplatonico facendo luce, all'interno del conflitto fra paganesimo e cristianesimo del III secolo, sulle novità e sulle differenze di Porfirio, non solo rispetto al suo predecessore Celso o al suo successore Giuliano, ma anche rispetto a quegli autori minori e a quel sostrato di cultura anticristiana che spesso è stata considerata porfiriana, ma, sottoposta ad una lettura più approfondita, non presenta in alcun modo le caratteristiche del neoplatonico riscontrabili, tra l'altro, anche dal confronto con altre opere. [a cura dell’autore]<br>VIII n.s.

Gaius Julius Caesar remains one of the most studied characters of antiquity. His personality, political career, and military campaigns have garnered numerous scholarly treatments, as have his alleged aspirations to monarchy and divinity. However, comparatively little detailed work has been done to examine his own personal religiosity and even less attention has been paid to his religion in the context of his military conquests. I argue that Caesar has wrongly been deemed irreligious or skeptical and that his conduct while on campaign demonstrates that he was a religious man. Within the Roman system of religion, ritual participation was more important than faith or belief. Caesar pragmatically manipulated the Romans' flexible religious framework to secure military advantage almost entirely within the accepted bounds of religious conduct. If strict observance of ritual was the measure of Roman religiosity, then Caesar exceeded the religious expectations of his rank and office. The evidence reveals that he was an exemplar of Roman religio throughout both the Gallic Wars (58-51BC) and the subsequent Civil Wars (49-45BC).

Made available in DSpace on 2014-06-11T19:26:38Z (GMT). No. of bitstreams: 0 Previous issue date: 2010-12-10Bitstream added on 2014-06-13T19:54:46Z : No. of bitstreams: 1 parra_ag_me_assis.pdf: 551220 bytes, checksum: 4ad521ad5d2daa3c90abf25dd651b38a (MD5)<br>Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)<br>O objetivo deste trabalho é analisar alguns cultos presentes na cidade de Roma no primeiro século e início do segundo d.C. Identificar como e por quais ordens a religião era vivida em alguns cultos oriundos de outras partes do mundo mediterrâneo e que não estiveram diretamente ligados, pelo menos em princípio, à estrutura do Estado romano. A pesquisa tem como fonte O Satyricon de Petrônio e os Epigramas de Marcial, sendo o primeiro um provável membro da aristocracia romana e, o segundo, um cliens na Roma Antiga<br>The objective of this essay is to analyse some cults presents in the city of Rome at the first century and in the beginning of the second century a.C. and identify how and by whose orders religion was lived in some cults from others parts of the Mediterranean world and which weren’t directly related, at least in the beginning, to the Roman State structure. The research has Petronio´s ‘Satyricon’ and Marcial’s ‘The Epigrams’ as source, the first being a likely member from the Roman aristocracy and the latter, a cliens from the Ancient Rome

Orientador: Paulo Sérgio de Vasconcellos<br>Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem<br>Made available in DSpace on 2018-08-16T11:02:37Z (GMT). No. of bitstreams: 1 Gratti_BeatrisRibeiro_M.pdf: 1472670 bytes, checksum: a16ab66b9506788fef88c100b353b248 (MD5) Previous issue date: 2009<br>Resumo: A obra De Divinatione, de Marco Túlio Cícero, é a principal obra da Antigüidade que nos chegou a respeito da adivinhação. A prática divinatória visava o contato entre homens e deuses para se conhecer a vontade divina e era tão importante que era considerada parte da religião oficial de Roma. Cícero compôs a obra num período de crises e transformações na religiosidade romana, provocadas pela influência da filosofia helenística e das idéias céticas e pela crescente superstição em meio ao seu povo. A obra é formulada em forma de diálogo, dividido em dois livros, em que no primeiro livro é apresentada a defesa da adivinhação e no segundo livro, um discurso contra a adivinhação. A pesquisa que realizamos dividiu-se em quatro etapas: revisão da tradução, realizada na Iniciação Científica, do primeiro livro da obra; tradução do segundo livro; elaboração de notas explicativas; estudo introdutório acerca da prática da adivinhação Antiguidade e da posição de Cícero a respeito do tema<br>Abstract: Cicero's On Divination is the main work from antiquity on the subject of divination. The practice aimed at the contact between men and gods to know the divine will and it was so important that it was considered part of the official religion of Rome. Cicero composed the work over a period of crisis and change in Roman religion, caused by the influence of Hellenistic philosophy and skeptical ideas and the growing superstition in the midst of his people. The work is formulated in the form of a dialogue, divided in two books: the first book is presented to the defense of divination and the second book, a speech against divination. The research was divided in four phases: review of the translation of the first book of the work, done in the Scientific Initiation; translation of the second book; compilation of notes; introductory study about the ancient practice of divination and Cicero's position on the subject<br>Mestrado<br>Linguistica

Submitted by AMANDA GIACON PARRA null (amdparra@hotmail.com) on 2016-03-18T02:36:50Z No. of bitstreams: 1 tese amanda g parra definitivo.pdf: 824959 bytes, checksum: 04786cc1ae17a3bb27d4c6d73d809439 (MD5)<br>Approved for entry into archive by Sandra Manzano de Almeida (smanzano@marilia.unesp.br) on 2016-03-18T12:27:46Z (GMT) No. of bitstreams: 1 parra_ag_dr_assis.pdf: 824959 bytes, checksum: 04786cc1ae17a3bb27d4c6d73d809439 (MD5)<br>Made available in DSpace on 2016-03-18T12:27:46Z (GMT). No. of bitstreams: 1 parra_ag_dr_assis.pdf: 824959 bytes, checksum: 04786cc1ae17a3bb27d4c6d73d809439 (MD5) Previous issue date: 2016-01-27<br>Esta pesquisa pretende analisar os elementos religiosos presentes na obra do poeta Juvenal, que viveu entre os séculos I e II d.C na cidade de Roma. Nascido por volta do ano 60, o autor é influenciado pela corrente filosófica estóica e pela educação retórica, ambas muito presentes na cidade de Roma no período e escreve utilizando-se do gênero satírico. Analisando-se as Sátiras de Juvenal é possível discutir inúmeros assuntos do cotidiano de um romano: o clientelismo, as mulheres, as condições sociais dos intelectuais, as diferenças sociais. Entre todos esses temas, elencou-se, para os estudos aqui empreendidos, a pesquisa acerca do contexto de diversidade religiosa vivido em Roma. Inúmeros cultos são citados nos poemas, alguns ligados ao Estado e aos cultos oficiais e outros não. A partir do discurso do autor é possível examinar a aceitação de determinadas práticas e as críticas a outras, entendendo assim as relações que a religião mantinha com a política romana.<br>This research intends to analyze the religious elements present in the work of poet Juvenal, who lived between first and second centuries A.D. in the city of Rome. Born around of the year 60, the author is influenced by the philosophical stoic current, and for the rhetoric education, both very present in the city of Rome in the period, and write utilizing the satiric genre. Through the analysis of the Satires of Juvenal is possible discuss many subjects of the daily life of a roman: clientelism, the women, the social conditions of the intellectuals, the social differences. Among all these topics, it has been listed for the studies here undertaken; the research about of the context of religious diversity lived in Rome. Innumerable worships are mentioned in the poems, some connected to State and to official worships and others not. From the discourse of the author it is possible to examine the acceptance of some practices and the criticism of other, understanding as well the relations that the religion maintained with the roman politics.

Roma in former Czechoslovakia have historically experienced economic and political marginalisation and been treated and portrayed as inferior to ethnic Czechs and Slovaks. Roma thereby became perceived as different from non-Roma citizens, as not belonging to the Czech or Slovak nation, as an 'exception'. The post-socialist transition produced economic precarity, new inequalities, and a climate of rising nationalist sentiments in Central and Eastern Europe. The perception of Roma as not having the same rights as ethnic Czechs or Slovaks to access state care became even more salient than during the socialist period. Following the enlargement of the European Union in 2004, Roma are now able to move freely across EU borders and to find employment and settle in the United Kingdom. Migration to the UK, including Leeds, offered Roma new economic opportunities as well as the promise of escaping ethnic stigmatisation. It seemed to offer the possibility to lead what I refer to as a 'normal life' as equal citizens. This thesis is based on ethnographic research among Czech and Slovak Roma in Leeds. It reveals the processes that contribute to Roma becoming defined as an exception after migrating to Leeds, and looks at the ways in which Roma resist this. It recounts the interactions that Roma have with different aspects of state care, namely welfare provision, services and projects aimed at improving the well-being of Roma, and with non-Roma Czech and Slovak interpreters. Some Roma in Leeds have converted to a Roma Pentecostal Church, the Life and Light. In this thesis I argue that by providing material support to Roma, both converts and non-converts, and through a narrative that Roma are a lost tribe of Israel, the Church constructs Roma as a moral collectivity and subverts their position of inferiority and 'exceptionality'. The Church provides a way for Roma to be respectable, to live with dignity and to have what they understand to be a 'normal' life, whilst retaining their Roma identity.

This thesis examines the changing form and function of non-funerary cult buildings in early Latial and Etruscan settlements in order to better describe and understand the advent of monumental temples in the archaeological record. It draws on a significant quantity of material excavated in the past forty years and developments in relevant theoretical frameworks to reconstruct the changing appearance of cult buildings from huts to shrines and temples (Chapters 2 to 4), and to place monumental examples within wider religious, topographical, and functional contexts (Chapters 5 to 7). This broader perspective allows a more accurate assessment of the extent to which monumental temples represent continuity and discontinuity with earlier religious architecture, and furthermore clarifies the respective roles of Latium and Etruria in the transformation of cult buildings into distinctive, prominent parts of the built environment. Although it is possible to find many different accounts of religious monumentalisation in existing scholarship, this thesis holds that traditional narratives no longer accurately reflect the archaeological evidence. It sets out a sequence of developments in which early religious architecture was a dynamic, rather than conservative, phenomenon. It demonstrates that temples were not the inevitable product of a natural progression from open-air votive deposition to monumentality, or simply an imported concept, but rather a deliberate response to the opportunities offered by an increasingly mobile Mediterranean population. It also contends that Latium played a more important role in formulating the characteristic components and functions of central Italic temples than previously thought. This thesis consequently offers a new account of early religious architecture in western central Italy as well as an alternative interpretation of its monumentalisation.

My research tells about the origins of Rome. I think that Rome became a civil community under king Tullus Hostilius who transformed a federation of villages in a city. Perhaps he retook a project of his grandfather, Hostus Hostilius. I think also that the tradition on the early Rome was elaborated by Servius Tullius’ court and his motivations must be researched in the relations between this king and Tarquin’s dynasty. Finally I formulated some particular theories on the comitia centuriata and their evolution and on the international politic of Servius Tullius.

My research tells about the origins of Rome. I think that Rome became a civil community under king Tullus Hostilius who transformed a federation of villages in a city. Perhaps he retook a project of his grandfather, Hostus Hostilius. I think also that the tradition on the early Rome was elaborated by Servius Tullius’ court and his motivations must be researched in the relations between this king and Tarquin’s dynasty. Finally I formulated some particular theories on the comitia centuriata and their evolution and on the international politic of Servius Tullius.

Le roman grec est une source susceptible de nous apporter un éclairage intéressant sur le tournant des premiers siècles de notre ère qui portent la marque de la seconde Sophistique. Né entre le milieu du Ier siècle et le début du IIe siècle au cœur des provinces orientales hellénophones de l’Empire romain, le roman grec s’est développé aux IIe et IIIe siècles. Pendant longtemps, Callirhoé de Chariton, les Éphésiaques de Xénophon d’Éphèse, les Pastorales de Longus, Leucippé et Clitophon d’Achille Tatius et les Éthiopiques d’Héliodore ont été considérés comme des œuvres purement romanesques et fictives qui n’étaient guère susceptibles d’intéresser les historiens. Pourtant, derrière les innombrables topoi littéraires, nous pouvons déceler un arrière-plan social et religieux qui correspond au contexte de rédaction de chacun des romanciers. Le roman grec nous intéresse en tant que discours sur les realia religieux. Dans chacune de ces œuvres, les Dieux accompagnent les héros dans leurs péripéties ; invocations, offrandes, prières et fêtes religieuses sont la marque de piété assidue et quotidienne. Bien que les auteurs de romans mettent en scène le caractère traditionnel de la religion grecque, ils mettent également en lumière ses évolutions et ses particularités locales. Cette enquête vise à poser un regard sur les pratiques cultuelles des Grecs afin de mieux appréhender les dynamiques structurelles typiques de la société grecque de l’époque impériale<br>Greek literature is a possible source of information that may enlighten our understanding of the first centuries of the Sophiste era. Born between 100 A.D. and the beginning of the second century in the heart of Hellenic western Greek provinces of the Roman Empire, Greek literature was further developed in the second and third centuries. For a long time, Callirhoé by Chariton, the Ephésiaques by Xenophonof Ephesus, the Pastorales by Longus, Leucippé and Clitophon by Achille Tatius and Ethiopiques by Heliodore were considered as works of art purely Roman and fictional that were far from interesting historians. However, after so much liretary topoi, we can note a social and religious background that corresponds with historical context the writers lived in. Greek literature is interesting as a discource on religious realia. In all these literary works, gods accompany heroes in their adventures : callings, offering, prayers and religious celebrations that mark a daily devotion and piety. Although Greek authors put forward traditional aspects of the Greek religion, they also shed light on Greek society’s evolution and local specialities. This study aims to give a perspective on early Greek cultural practices in order to better understand the era’s typical structural dynamics

In Celtic religious studies, it is often difficult to find reliable textual sources if you are working with pre-Christian religion, since all text is written in a Christian context. As a result, Celtic scholars have to look outside of the pre-Christian Celtic context, to search for knowledge elsewhere. For example, one may use texts from Classical writers (such as Caesar) who wrote about Celts they encountered, or look to Christian material (in particular saints’ lives) to search for clues of pagan traditions which may have survived into Christianity. This has resulted in that certain Celtic pagan deities which we do not have a lot of information on, are compared to or even equated with other religious figures from outside of the pagan Celtic context. One such example is the pagan, Irish goddess Brigid, who is frequently equated with the Roman goddess Minerva, and also said to be the predecessor of the Christian Saint Brigid. Some also make comparisons between Minerva and the saint. This thesis aims to make an extensive textual analysis where all of these three characters are compared and discussed. Are they actually ‘the same’, and if not, how similar or different are they? Is the equating valid, or do we need to take another approach within the Celtic field? Using discourse theory and a comparative method, the research eventually shows that some of the characters’ most important traits are lost when we do equate them with each other.

Orientador: Andrea Lucia Dorini de Oliveira Carvalho Rossi<br>Banca: Ivan Esperança Rocha<br>Banca: Renata Lopes Biazotto Venturini<br>Resumo: O objetivo deste trabalho é analisar alguns cultos presentes na cidade de Roma no primeiro século e início do segundo d.C. Identificar como e por quais ordens a religião era vivida em alguns cultos oriundos de outras partes do mundo mediterrâneo e que não estiveram diretamente ligados, pelo menos em princípio, à estrutura do Estado romano. A pesquisa tem como fonte O Satyricon de Petrônio e os Epigramas de Marcial, sendo o primeiro um provável membro da aristocracia romana e, o segundo, um cliens na Roma Antiga<br>Abstract: The objective of this essay is to analyse some cults presents in the city of Rome at the first century and in the beginning of the second century a.C. and identify how and by whose orders religion was lived in some cults from others parts of the Mediterranean world and which weren't directly related, at least in the beginning, to the Roman State structure. The research has Petronio's 'Satyricon' and Marcial's 'The Epigrams' as source, the first being a likely member from the Roman aristocracy and the latter, a cliens from the Ancient Rome<br>Mestre

This thesis considers the nature of the debate surrounding toleration for Roman Catholics in England and Ireland as it was carried out in print in the later seventeenth century. It aims to prove that religious argumentation was central to the discourse of toleration in the period immediately preceding and succeeding the Glorious Revolution (1685-1700) and that concerns for the health and welfare of the Church-State were grounded in interpretations of religious and secular authority as they were encountered in the Roman Catholic tradition. More specifically, arguments against toleration of Roman Catholicism were founded on the perceived dual corruptions of the Roman Catholic faith, which were corrupt theological authority (spiritual corruption) and ecclesiastical or episcopal fraud or artifice (secular corruption). These purported failings and their implications for toleration as a religious as well as a civil measure are traced through the conceptual categories of cults, codes, and religious culture, which feature as major themes in contention within contemporary pamphlet literature. Ultimately, this discourse found Roman Catholicism illegitimate in its theology and its leadership and as such recommended the complete excision of Roman Catholicism from the English state.

This dissertation provides an intellectual and social history of learned writing on Roman religious culture during the late Republic and early Empire. I examine the ways in which an elite learned literature, for which I propose the name "civil theology", constructed "Roman religion" as a religious system. The first part of the dissertation is an intellectual history of civil theology, especially focused on how these learned texts generated "Roman religion" as an object of knowledge. In order to elucidate how texts can authoritatively construct a religious system, I pursue a comparison between civil theology and the Mishnah, a rabbinic textual compilation. The second part of the dissertation is a social history of civil theology, concentrating on the social contexts of production and reception of the discourse. Firstly, I demonstrate how the discourse was embedded in the social relations of the profoundly competitive late Republican elite. Civil theology was not a socially marginal intellectual activity. Rather, knowledge about Roman religion provided resources for the social self-presentation of the elite. Secondly, I consider how civil theology became implicated in the new imperial socio-political order. Emperors drew on civil-theological knowledge to legitimize "religious reforms" and their personal rule; for the aristocracy, civil theology became entangled with responses to the new situation of autocracy. In a conclusion, I outline the continuing influence of civil theology and its construction of "Roman religion" in the high imperial period and late antiquity and consider how Roman civil theology can complicate the established scholarly approaches to the relationship between books and religion.<br>The Classics

The Roman festival of the Lupercalia is one of the most discussed issues in the field of pre-Christian Roman religion. Hardly a year goes by without an article on the subject appearing in a major Classics journal. But the festival presents a range of issues that individual articles cannot address. This thesis is an attempt to present a modern analysis of the phenomenon of the Lupercalia as a whole, including literary, archaeological and historical evidence on the subject. The first section presents the ancient sources on the Lupercalia, and is divided into five chapters, each analysing a particular aspect of the festival: fertility, purification, the importance of the wolf and the foundation myth, the mythology of Arcadian origins, and Caesar's involvement with the Lupercalia of 44 BC. The second section places the Lupercalia in a wider context, discussing the festival's topography and the course of the running Luperci, its relationship to other lustration rituals, and its position in the Roman calendar, ending with an appraisal of the changes it underwent in late Antiquity. The third section employs methods from linguistics, anthropology and comparative religion to show that the Lupercalia involved a ritual of initiation, which was also reflected in the Roman foundation myth. The central chapter of this section discusses the methodology used in comparative Indo-European mythology, and offers a case study that parallels the god of the festival (Faunus) with Rudra of Vedic Hinduism. The last chapter considers other parallels with Indian religion, especially the relationship between flamen and brahmin. The thesis challenges a number of established theories on the subject and offers new evidence to show that the festival has Indo-European origins, but also that it played an important role throughout Roman history.

The following with analyze Ovid’s Metamorphoses, a collection of myths, as it relates to mythology in ancient Rome. Through the centuries, the religious beliefs of the Romans have been distorted. By using the Metamorphoses, the intersection between religion and myth was explored to determine how mythology related to religion. To answer this question, I will look at Rome’s religious practices and traditions, how they differed from other religions and the role religion played in Roman culture, as well as the role society played in influencing Ovid’s narrative. During this exploration, it was revealed that there was no single truth in Roman religion, as citizens were able to believe and practice a number of traditions, even those that contradicted one another. Furthermore, the Metamorphoses illustrated three integral aspects of Roman religious beliefs: that the gods existed, required devotion, and actively intervened in mortal affairs.

Etude des modalites de l'engagement religieux dans le noyau central du roman, ainsi que du renversement des valeurs religieuses et morales, au profit des theories de la "fin'amor". Leur incidence sur l'imaginaire du roman : des images, des symboles, des formules et des rituels provenant des deux champs de l'imaginaire - religieux et erotique - se croisent et se decoupent dans une confron- tation audacieuse et habile, empreinte a la fois de solennite et de bonhomie. L'expression de l'instance narratrice, et le penchant sensuel de la societe mondaine (analyse a travers les manifestations des cinq sens) viennent renforcer une vision singuliere de l'univers sacre, dans ses rapports avec l'amour courtois et chevaleresque<br>This is a study of the various aspects of the religious commitment in the central core of the novel, of the reversal of religious and moral values and their replacement by the theories of "fin'amor". This deals with their impact on the imaginative contents of the novel : the imagery, the symbolism, the formulas and rituals, which proceed from two imaginative fields. The religious and the erotic cut across each other in a bold and clever confrontation, fraught both with solemnity and simplicity. The expression of the narrator and the sensuous inclination for wordly society (seen through the five senses) reinforce an original vision of the sacred with regard to courtly love and chevaleresque

The practice of magic was common in the Ancient Greek and Roman Worlds. Curse tablets, astrology, divination and demonology were all common practices within the Ancient religions, but whether or not we can draw a distinct line between magic and religion in regards to ancient practices is a much more complicated and much discussed question. This study will be concerned with curse tablets in Latin from the Roman world. The time period will be focused on the second to the fourth centuries A.D. The ancient curse tablets can be divided into five categories, depending on what subject they are dealing with. These categories are: litigation curses, competition curses, trade curses, erotic curses and prayers for justice. This study will be looking at ways to define the modern concept of magic and set up a number of criteria that will be applied to different types of curse tablets in order to investigate if or to what degree curse tablets can be said to be dealing with magic. It will also investigate if certain categories of curse tablets can be said to be more magical than others. The study shows that all categories except prayers for justice relates well with the modern criteria for magic.

L'objet de cette thèse est d'étudier les occurrences du surnaturel dans le roman féminin guadeloupéen contemporain. Il s'agit de romans d'écrivains guadeloupéens, c'est-à-dire nées en Guadeloupe (Michèle Lacrosil, Maryse Conde), ou de parents guadeloupéens, ayant vécu en Guadeloupe (Simone Schwarz Bart, Gisèle Pineau)Chaque œuvre a été choisie car elle représente une période du XXème siècle, ainsi que la sensibilité qui peut lui être associée, mais aussi un mode de réception populaire et savante, et une manière d'être au monde en évolution: demain, jab-herma pour les années 1960-1970, moi, tituba, sorcière…pour les années 1980-1990 et la grande drive des esprits pour les années 1990-2000.Chacun de ces romans a pour thématique le surnaturel: le héros éponyme de demain, jab-herma est un sorcier, de même que les héroïnes des romans de Schwarz Bart et de conde, associées, parfois malgré elles, aux pratiques magiques. La grande drive des esprits est une grande fresque familiale parcourant le XXème siècle guadeloupéen, dont plusieurs des personnages sont affubles de dons surnaturels.Afin de déterminer quelle est la place du surnaturel dans le roman féminin guadeloupéen contemporain, nous en avons préalablement effectué un état des lieux: il prend son essor au XXème siècle, grâce aux auteurs de notre corpus et à travers notamment cette thématique du surnaturel. Nous avons ensuite défini précisément les termes lies au surnaturel; au magico-religieux et au sacre, afin d'en déterminer la place en Guadeloupe. Nous avons d'abord étudié la place accordée par les auteurs aux différents héritages culturels, puis nous avons déterminé en quoi le syncrétisme guadeloupéen tel qu'on le retrouve dans la littérature est original au sein du bassin caribéen, en nous attachant enfin à l'étude du surnaturel dans les croyances populaires en Guadeloupe. Enfin, nous avons étudié la place de l'imaginaire fantastique dans le roman féminin guadeloupéen. La pensée magique est un moyen, pour l'esclave ou le descendant d'esclave, sans pouvoir aucun, de reprendre son destin en main. En outre, le roman illustre le rôle social du magico-religieux.Nous souhaitions ainsi dégager les traits, les caractéristiques du surnaturel en tant que paramètre esthétique du roman guadeloupéen, afin de montrer qu'il s'agit bien d'un élément de définition de ce roman féminin guadeloupéen du XXème siècle. Cette étude nous a amenée aux conclusions suivantes: le surnaturel participe de la weltanschauung, de la conception du monde, définie par le roman féminin guadeloupéen. Les symboles, les figures, les expressions: l'ensemble de la vie du personnage de roman est bercé par le surnaturel, et qu'il choisisse ou non de le renier - les deux cas étant évoqués dans les textes - il ne peut y échapper. Une esthétique propre au roman féminin guadeloupéen apparait ainsi, montrant l'importance des femmes au sein d'une société largement ancrée dans le surnaturel, rythmant la parole, les coutumes et même la vie publique<br>This thesis studies the occurrences of supernatural in Guadeloupe’s feminine novel. The writers are all women from Guadeloupe: they were born there (Lacrosil, Conde) or their parents come from Guadeloupe and they grew up there (Schwarz-Bart, Pineau). Every novel evokes a literary period of the 20th century: demain jab-herma (1960-1970), Pluie et vent sur Telumée miracle (1970-1980), moi, tituba, sorciere… (1980-1990) and la Grande drive des esprits (1990-2000).Every novel is based on supernatural: demain, jab-herma's hero is a sorcerer, such as Schwarz-Bart and Conde’s heroes. La Grande drive des esprits describes a family through the 20th century in Guadeloupe and a few characters have supernatural powers. We first made an inventory of contemporary feminine novels: it rises at the 20th century, thanks to our writers and through this supernatural theme. Then, we studied supernatural, religious magical, sacred's role in Guadeloupe: where it comes from, its place in Caribbean, its popular role. Finally, we studied fantastic imaginary's place: how it allows unpowerful slaves and slaves' children to think themselves powerful, the novel shows the social role of magical religious.We wanted to show how supernatural partly defines Guadeloupe’s novel. In conclusion, this study reveals how supernatural makes part of the weltanshauung, the way the people from Guadeloupe can see the world; the characters' whole life is made of supernatural, from birth to death; supernatural shows women's fundamental role, and appears as well in speaking, customs and public life

This thesis critically examines the cases of Vatican intervention with the Leadership Conference for Women Religious (LCWR) and Charles Curran to explore the question of whether legitimate dissent is possible as an act of conscience. The Doctrinal Assessment of the Leadership Conference for Women Religious released by the Congregation for the Doctrine of Faith, as well as the exchange between Sr. Pat Farrell, then-president of the LCWR, and Bishop Blair, the one who conducted the investigation on the LCWR, on “Fresh Air,” a radio show on National Public Radio raise questions about how the Church is to understand truth, obedience, and conscience. This event also raises questions about why this controversy occurs at this point in history. To critically examine the differing perspectives of dissent and conscience, I analyze the case of Charles Curran, a Catholic priest and former professor at Catholic University of America, to exlore how dissent might be understood to be an act of a holistic conscience – one that takes seriously the subjective/ affective elements of human experience as well as the objective pole of morality. By applying the insights of the Curran case analogously to the LCWR case, with the help of Robert K. Vischer’s articulation of the relational dimension of conscience, this thesis articulates how the Church might understand its role in being a venue for consciences to thrive while preserving its claim of authentic teaching authority.

This thesis explores the life and reign of Julian the Apostate the man who ruled over the Roman Empire from A.D. 361-363. The study of Julian the Apostate’s reign has historically been eclipsed due to his clash with Christianity. After the murder of his family in 337 by his Christian cousin Constantius, Julian was sent into exile. These emotional experiences would impact his view of the Christian religion for the remainder of his life. Julian did have conflict with the Christians but his main goal in the end was the revival of ancient paganism and the restoration of the Empire back to her glory. The purpose of this study is to trace the education and experiences that Julian had undergone and the effects they it had on his reign. Julian was able to have both a Christian and pagan education that would have a lifelong influence on his reign. Julian’s career was a short but significant one. Julian restored the cities of the empire and made beneficial reforms to the legal, educational, political and religious institutions throughout the Empire. The pagan historians praised him for his public services to the empire while the Christians have focused on his apostasy and “persecution” of their faith. With his untimely death in Persia, Julian’s successor Jovian, reversed most of his previous reforms and as such left Julian as the last pagan emperor of the Roman Empire.

"Que pensez-vous faire avec Rome? Cela nous inquiète tous. A Rome on ne peut pas y être sans avoir des intentions cosmopolites". Cette question, posée par l'historien allemand Thedodor Mommsen au ministre des finances Quintino Sella, explique bien les objectifs et les contenus de mon travail de recherche: analyser l'opération réalisée dans l'Italie libérale de 1870 (année de la brèche de la Porta Pia) à 1921 (année du rite du soldat inconnu) sur la réalité historique et sur le mythe de Rome, dans le cadre de la tentative de construction d'une religion civile pour l'Italie unifiée. Au centre de la'analyse les manifestations publiques liées à la représentation du pouvoir, les monuments, les politiques urbanistiques qui dessinèrent le visage de la nouvelle capitale en relation aux histoires et aux mémoires universelles évoquées par la ville éternelle: que ce soit celles liées à la Rome Chrétienne - par rapport à laquelle, suite à la fin du pouvoir temporel, il s'était déterminé un rapport de compétition politique et symbolique - ou celles en relation avec la Rome antique<br>"What would you do with Rome? This problem worries all of us. It's not possible to stay in Rome without having cosmopolitan purposes". That was the question the German historian Theodor Mommsen asked the Italian minister of the Exchequer Quintino Sella. This question explains very well the objectives and subjects of my research work, analysing the historical reality and the myth of Rome as an operation put into practice by the ruling class. The operation was related to the construction of a civil religion in Italy after the national unification from 1870 (the Breccia di Porta Pia's year) to 1921 (the Unknown Soldier Rite's year). The object of the analysis concerns public manifestations related to the representations of political power, monuments and town-planning politics, which have designed the appearance of a nex capital. This appearance was born through a comparison between universal histories and memories evoked by Eternal town, both connected to Christianity and Antiquity. After the temporal power's fallan, the new capital have had a relation of political and symbolical competition with the old Pope's town

Podjęcie problematyki, mającej na względzie zobrazowanie roli książki religijnej i książki o tematyce religijnej w środowiskach wychodźczych wytyczyło wiele nurtów badawczo-analitycznych, a tym samym postawiło szereg nowych pytań. Rozprawa bazująca na dotychczasowym stanie wiedzy, odnoszącej się chociażby do kwestii terminologicznych i organizacyjnych oraz do dokumentów kościelnych, czerpiąca z cennego gruntu źródłowego (wskazane w bibliografii periodyki, zasoby internetowe, autentyczne opinie przedstawicieli środowisk polonijnych) otwiera się na „nową perspektywę” badawczą. W kontekście już istniejących, bądź w jakimś stopniu poruszonych kwestii eksponuje problemy, na które dać należy odpowiedź, ustosunkować się z perspektywy aktualnej sytuacji, dotychczasowego stanu badań. We wstępie do niniejszej rozprawy zaproponowane zostały następujące problemy, mające formę otwartych pytań: Czym jest migracja w kontekście duszpasterskim i jakie czynniki warunkują ją współcześnie, zwłaszcza w epoce globalizacji? Czy w sytuacji zjednoczonej Europy zmianie ulegają zadania Kościoła ukierunkowane na środowiska wychodźcze ? W jaki sposób zjawisko migracji regulowane jest przez dokumenty kościelne ? - Jaki obraz emigracji polskiej i jaka wizja duszpasterstwa polonijnego wyłania się z analizy wykorzystanych źródeł oraz jak w sytuacji emigracyjnej zachować wartości utożsamiane z polskością ? - Czy książka religijna (książka o tematyce religijnej) ma szansę być dla nowej emigracji duchowym i intelektualnym vademecum ? Powszechne rozumienie terminu migracja, definiowane jako przemieszczenie terytorialne, któremu towarzyszy czasowa lub stała zmiana miejsca zamieszkania zyskuje w sensie teologiczno-duszpasterskim nowe konteksty, w konsekwencji precyzujące nowe potrzeby i wynikające z nich zadania na przyszłość. Wyalienowany w ten sposób duszpasterski wymiar migracji jawi się jako nobilitowany i uświęcony wizją „ziemskiego pielgrzymowania”. Migracja staje się więc czynnikiem formującym, czasem kształtowania migranta jako „homo viator - człowieka w drodze”, szczególnego świadka nadziei, człowieka dwóch kultur i ambasadora własnej kultury ojczystej. Powszechnie dostrzegane dziś zjawisko globalizacji wkracza w sferę duszpasterstwa, staje się to wyraziste z uwagi na potrzebę „podążania za powierzonymi duszpasterskiej pieczy”, którym przysługuje prawo do opieki duszpasterza własnej narodowości. Znamienne i adekwatne do ww. kwestii wydają się być słowa Ojca Świętego Benedykta XVI, skierowane do duchowieństwa polskiego, w Archikatedrze św. Jana w Warszawie w dniu 25 maja 2006 r.: „Dzisiaj Kościół polski stoi przed wielkim wyzwaniem, jakim jest duszpasterska troska o wiernych, którzy Polskę opuścili. Plaga bezrobocia zmusza wiele osób do wyjazdu za granicę. Jest to zjawisko 0 ogromnej skali. Gdy rodziny są przez to rozdzielone, gdy rwą się więzi społeczne, Kościół nie może być obojętny. Trzeba, aby wyjeżdżającym towarzyszyli kapłani, którzy w łączności z lokalnymi Kościołami podejmą pracę duszpasterską wśród emigracji. Kościół w Polsce dał już wielu księży i wiele sióstr, którzy posługują, nie tylko Polakom poza granicami kraju, ale również na misjach, nieraz w bardzo trudnych warunkach, w Afryce, w Azji, w Ameryce Łacińskiej i innych regionach. Nie zapominajcie, drodzy kapłani, o tych misjonarzach. Dar licznych powołań, jakim Bóg pobłogosławił wasz Kościół, powinien być przyjmowany w duchu prawdziwie katolickim. Kapłani polscy, nie bójcie się opuścić wasz bezpieczny i znany świat, by służyć tam, gdzie brak kapłanów i gdzie wasza wielkoduszność przyniesie wielokrotne owoce”. Nowa rzeczywistość społeczno-duszpasterska wyzwala aktualne priorytety: jednoczenie migrantów w duchu ekumenizmu, tolerancji i dialogu, uczestnictwo duszpasterstwa w problemach społecznych, wzmacnianie relacji międzyludzkich oraz obronę praw osoby ludzkiej (wszędzie tam, gdzie są one naruszane lub gdzie istnieje takie niebezpieczeństwo). Współczesne - a więc najczęściej materialno-ekonomiczne czynniki warunkujące migrację wymagają bardziej niż kiedykolwiek duszpasterskiej troski i pastoralnego wsparcia. Potrzeba „obrony przed wykorzenieniem”, czytelna zwłaszcza w wypowiedziach migrantów determinuje do podejmowania nowych inicjatyw ewangelizacyjnych, m. in. ewangelizacja przez środki masowego przekazu, w szczególności przez Internet. W sytuacji globalizacyjnej - w kontekście rzeczywistości wspólnej, zjednoczonej Europy zadania Kościoła ukierunkowane na środowiska wychodźcze pozostają te same, jednakże być one powinny bardziej zintensyfikowane. Wspólnota i jedność, realizowana zgodnie z prawem nadprzyrodzonym nigdy nie może mieć charakteru destrukcyjnego, co więcej, może być ona jedynie czynnikiem ubogacającym. Poszanowanie zaś odrębności, świadomość tożsamości narodowej i wyznaniowej czyni dotąd rozproszonych - społecznością. Odosobnienie bowiem jednostki z pierwotnego środowiska prowadzić może do negacji nowego układu, nowych warunków życia lub do ich bezkrytycznego przyjmowania. Warto przytoczyć w tym miejscu znamienne słowa ks. Zdzisława Turka, sekretarza Rektoratu Polskiej Misji Katolickiej w Niemczech, iż: „[Duszpasterstwo polonijne, Polska Misja Katolicka - MP to namiastka ojczystego domu i swoisty zwornik tożsamości religijnej i narodowej Polaków. Narodowość ta nie jest budowana w opozycji do niemieckości, ale jako integralna składowa podwójnej lojalności społecznej emigranta. [...]. Duszpasterstwo polonijne jest więc ludziom naprawdę potrzebne, aby zyskując materialnie nie zatracili duszy”. Rozprawa miała w swym założeniu wskazanie na podstawowe dokumenty kościelne, regulujące zjawisko migracji. Szczególna uwaga skupiona została na Konstytucji Apostolskiej papieża Piusa XII Exsul Familia (1952), której priorytetowym wezwaniem jest konieczność przystosowania struktury opieki duszpasterskiej do sytuacji wychodźczej migrantów. Ważną kwestią było także nakreślenie zmian w strukturach i metodach duszpasterskich Kościoła ukierunkowanych na środowiska wychodźcze według wskazań Soboru Watykańskiego II. Wskazania te zostały zawarte w komentarzu do Listu Apostolskiego Pastoralis migratorum cum (1969) oraz Instrukcji Kongregacji Biskupów De Pastorali Migratorum Cura (1969). Dokumenty te wyznaczają drogę organicznemu procesowi integracji emigranta.Problematyka duszpasterska środowiska migrantów wyeksponowana została także dzięki pozostałym dokumentom Soboru Watykańskiego II. W szczególności zwrócona została uwaga na prawo migranta do podtrzymywania kultury rodzimej. Ważną - bo kategoryzującą rolę pełni — jak już zostało to zasygnalizowane - przybliżenie roli Kodeksu Prawa Kanonicznego dla szczególnej grupy duszpasterskiej „ludzi w drodze”. Potrzebę coraz to nowych rozwiązań, dostosowanych do obecnych uwarunkowań społecznych wyraża obecne prawodawstwo kościelne, które wskazuje na możliwość tworzenia misji dla migrantów oraz łączenia duszpasterstwa migrantów z duszpasterstwem ogółu wiernych. Mamy tu na względzie parafie mieszane, w których parafia terytorialna połączona zostaje z parafią personalną lub organizowanie duszpasterstwa polonijnego w ramach jednej lub wielu parafii terytorialnych. Prawo kościelne dopuszcza także mianowanie wikariuszy migrantów przy parafiach terytorialnych, którym powierzana jest opieka nad migrantami w jednej lub wielu parafiach. W ten sposób wszyscy opuszczający stare polskie parafie, objęci zostają duszpasterstwem polonijnym w nowym miejscu zamieszkania, bez konieczności tworzenia nowej polskiej parafii. Podejmując refleksję na temat zachowania wartości utożsamianych z polskością w środowisku emigracyjnym należy przywołać czynniki, utrudniające działalność duszpasterską i narodową w polskich środowiskach wychodźczych. Na podstawie szczegółowej analizy DPZ oraz pozostałych, wymienionych w wykazie bibliograficznym źródeł (w tym zasobów internetowych) wskazać należy m. in. na: kryzys społeczny, rozproszenie i brak wzajemnych kontaktów między migrantami - anonimowość w nowym społeczeństwie, szybkie tempo życia, rozpadanie się zwartych dotychczas skupisk polskich, wchodzenie w nowe, mieszane zbiorowości, szybko postępujący proces asymilacji, utrudnianie przez pracodawców w kraju osiedlenia praktyk religijnych (praca w niedzielę i święta), rozluźnianie więzi młodego pokolenia z krajem (np. poprzez wstępowanie w związki małżeńskie z obywatelami kraju osiedlenia) oraz traktowanie tego faktu jako oczywistą konsekwencję egzystencji w nowych warunkach emigracyjnych, słabą znajomość języka polskiego i polskiej kultury wśród młodego pokolenia, szczególnie urodzonego na obczyźnie. Jak już wspomniane zostało wcześniej za czynnik sprzyjający „wykorzenieniu” uważa się „przepaść międzypokoleniową w ocenie wartości moralnych i kontynuacji praktyk religijnych”, zgubną szczególnie w warunkach wychodźczych, rozkład „starej rodziny”, pozbawianie rodziny jej roli kulturotwórczej. Zwraca się również uwagę ma nieznajomość przykazań Bożych i prawd wiary lub na ich wybiórczą znajomość, na zderzenie z tradycyjnym antyklerykalizmem kraju osiedlenia, laickim charakterem edukacji oraz na traktowanie duszpasterstwa polonijnego przez Kościół lokalny jako zamkniętego religijnego getta. Wśród innych przyczyn osłabienia tożsamości narodowej i katolickiej wyszczególnia się długoletnie zaniedbania spowodowane okazjonalnym lub zakrzepłym w niedoskonałej formie charakterem duszpasterstwa, brak duszpasterzy ze znajomością socjologiczną kraju i jego problemów, duszpasterzyautorytetów, stanowiących przeciwwagę dla trudności i spraw występujących w środowiskach społecznych. Zwraca się uwagę na obojętność wspólnoty polonijnej na inicjowane dzieła duszpasterskie i patriotyczne, na utylitarne traktowanie parafii i duszpasterstwa, a co się z tym także wiąże i na niechęć do wszelkich form promocji języka i kultury ojczystej. W celu zapobieżenia stanowi „wyalienowania z narodowej i katolickiej tożsamości” oraz dla zachowania wartości utożsamianych z polskością inicjowane są przedsięwzięcia wyszczególnione w rozdziale czwartym: Elementy opieki duszpasterskiej w środowiskach wychodźczych oraz przedsięwzięcia inicjowane i koordynowane przez kapłanów polskich; Ważniejsze inicjatywy patriotyczno-narodowe w środowiskach wychodźczych; Ponadto podkreśla się potrzebę śledzenia i analizy zjawisk społecznych oraz postaw obecnych w środowiskach polonijnych, opracowywania atrakcyjnych dla tych środowisk formuł kontaktowych, przystosowanych do rzeczywistości kościelnej, niezbędność inspirowania historiografii w kierunku myślenia historycznego Wychodźstwa. Eksponowana jest potrzeba opracowywania prostych w odbiorze oraz przystosowanych środowiskowo wzorców kultywowania tradycji polskiej, propagowania przydatnych w parafiach polonijnych pomocy duszpasterskich, opracowywania i wdrażania odrębnego dla księży polonijnych programu tzw. Szkoły Letniej Języka i Kultury Polskiej, a także propagowania idei tzw. parafii partnerskich i propagowanie kontaktów na tej płaszczyźnie. Podejmując kwestię wydawnictw religijnych (książki o tematyce religijnej) w kontekście pełnienia przez nie roli duchowego i intelektualnego vademécum dla środowisk wychodźczych warto - dla szerszego nieco spojrzenia — odnieść się do samej kultury religijnej. Łaciński termin kultura oznacza ulepszenie, uszlachetnienie ludzkiego życia lub jakiejś jego dziedziny. Kultura ma charakter społeczny i historyczny. Społeczny - gdyż odzwierciedla ludzkie działanie, które samo w sobie ma wymiar społeczny. Historyczny - bo przekazywana jest przez tradycję (rodzinną, narodową, ogólnoludzką). W ujęciu teologicznym człowiek, jako twórca kultury - przez kulturę sam się rozwija, a podejmując właściwą sobie kulturotwórczą działalność tworzy siebie. Andrzej Zuberbier, uściśla termin kultura chrześcijańska. Wyjaśnia, że termin ten „wskazuje jedynie na obecność i rolę wiary chrześcijańskiej w formowaniu [kultury - MP] i na względną choć istotną zgodność społecznie uznawanej hierarchii wartości z wartościami głoszonymi przez Ewangelię. W tym znaczeniu - [podkreśla] - chrześcijańską jest kultura polska”. Zaprezentowane w niniejszej pracy dzieła (m. in. Jerzego Mirewicza. Zofii Kossak-Szczuckiej, poetów: Kazimierza Wierzyńskiego, Jana Lechonia, Stanisława Balińskiego, Jerzego Pietrkiewicza), reprezentujące nurt literatury religijnej na obczyźnie oraz wydawnictwa (Katolicki Ośrodek Wydawniczy Veritas, Oficyna Poetów i Malarzy, Pallotyńskie Stowarzyszenie Apostolstwa Katolickiego) są jedynie skromnym fragmentem rzeczywistego dorobku emigracyjnego. Ograniczoność ta - podyktowana jest głównie różnorodnością tematyki usytuowanej w rejonach teologiczno-duszpasterskich, czy społecznych z drugiej strony kulturalno - literackich. Warto przy tej okazji dodać, iż prace badawcze, dotyczące duszpastersko-społecznego obrazu Wychodźstwa z konieczności także ograniczają się głównie do Europy Zachodniej w okresie po II wojnie światowej. Mam nadzieję, że dalsza praca badawcza umożliwi poszerzenie analizy na rejony w tej pracy pominięte.

This thesis studies the religious system of the city of Rome and its immediate hinterland from the end of the Second Punic War to the emergence of autocratic rule shortly before the turn of the millennium. The Romans lacked a separate word for 'religion'. Scholars therefore hold that modern notions of religion, due to their Christianizing assumptions, cannot be applied to Roman religion, which consisted in public and social religious observance rather than in individual spirituality. The first chapter argues that Roman religion can be conceptualized as a system of social religious behaviour and individual motivational processes. A comparative definition of 'religion', which transcends Christianizing assumptions, is proposed to support this argument. In chapter two, modern interpretations of Roman religion, which view Republican religion as a 'closed system' in which religion is undifferentiated from politics and from public life, are criticized. It is argued that these interpretations start from unwarranted preconceptions concerning the interrelation of religion and society. Instead, I suggest that we should apply the model of an 'open system': the religious system at Rome was interrelated with its environment, but at the same time it could be conceptualized as being differentiated from other realms of social activity at Rome. Chapter three refutes the view that the identity of religion at Rome can be described by models of political or cultural identity. Instead, religious communication in Late Republican Rome was characterized by contextual rather than by substantive meanings. The fluidity of religious meaning in Late Republican Rome, a metropolis of nearly 1,000,000 inhabitants, implies that normative definitions of the constituents of Roman religion fail to convince. In relation to coloniae and municipia it is attempted to show that the religious system of Rome, a local religion geared to the physical city and its immediate hinterland, was not capable of becoming a universal religion. In the fourth chapter, the parameters organizing Roman religion are discussed. My thesis is that Roman religion in the Late Republic was decentralized in that religious authority was diffused and religious responsibilities were divided. In the city of Rome, there existed a market of religious alternatives, which was characterized by the compatibility of different deities and cults in a polytheistic context.

Religion was an important, and unifying element of the imperial Roman army. The imperial cult created and maintained a bond among the troops. Studying the specific cults of Mithra, Jupiter Dolichenus and Sol Invictus is also valuable, as they reflect Romanization, illustrate cult movement in the empire and represent military religious practices. Despite contemporary concerns there was also a Christian and Jewish presence within the imperial army. The imperial army permitted all cults, as long as Rome's state cults were respected. Imperial influence, especially by the Severan Dynasty, may explain the introduction of many eastern cults. An increased number of provincial recruits over the first three centuries CE, and a heightened transfer of troops to the eastern frontiers, may also explain the escalated worship of non-Roman, eastern cults during the imperial period. Modern scholarship on such issues is emphasized in this study, as it guides the interpretation of primary evidence.<br>v, 164 leaves ; 29 cm.

Why do some religious movements succeed and spread, while others, seemingly equally popular and successful at a certain time, ultimately fail? It is from this starting point that this thesis approaches religious success or failure in the Roman Empire: exploring a new analytical method for understanding religious change: network theory. The thesis forms two parts. Part I sets out the theoretical frameworks. The focus of network theory is on the processes by which innovation spreads: how interconnectedness facilitates change. Although some innovations might be ‘superior’, viewing success or failure as the result of interplay between inherent qualities of a religious movement and the structure of the social environment in which it is embedded means it is possible to reduce value judgements about superiority or inferiority. The discussion then turns to religious change. The key point is that sociologists of religion can explain something of the processes of religious conversion (or ‘recruitment’) and the success or failure of a religious movement through an analysis of social interactions. Finally, I explain how I shall use networks both as a heuristic approach and a practical modelling technique to apply to the epigraphic data, and detail some of the previous application of networks to archaeological test cases. Part II applies these methods to the epigraphic data of three religions. In Chapter Four, I examine the cult Jupiter Dolichenus, arguing that the previous explanations for the success of the cult are untenable, showing from the epigraphy that the cult spread through a strong-tie network of Roman military officials. In Chapter Five, I look at the development of Jewish identity in the Diaspora, showing that, during the second century AD, Diaspora Jews began to actively display their Jewish identity in their epitaphs. I argue that this re-Judaization represents the ‘activation’ of an ethno-cultural network, as a response to the destruction of the Temple in Jerusalem and the crushing of the Bar Kokhba rebellion; the visible remains of the rabbinic reforms. In Chapter Six, I discuss the cult of the ‘Highest God’, Theos Hypsistos, taking Mitchell’s argument further to suggest that the huge increase in the dedications during the second-third centuries is not simply a reflection of the epigraphic habit, but rather, that the cult of Hypsistos was swelled by the Gentile god-fearers, as a result of the changes happening within Judaism itself at this time.

The effects of Romanization were believed to be devastating to the cultures conquered by Rome, but Britain was an exception. The Romanization of Britain began through trade with the continent long before the invasion by Claudius. But the natives of Britain did not accept the Roman culture as completely as other conquests by Rome. R. G. Collingwood did not believe that the Romans dominated the Celtic culture. What he observed in the inscriptions and archaeology of Britain was a conflation of both cultures. Roman Britain was a unique combination of Celtic and Roman culture that was achieved through mutual acceptance and practice of both cultures’ values. The examination of two of those values, religious and mortuary practices, can help reveal the extent of Romanization in Britain and finally confirm Collingwood’s theory of Romanization.

The aim of my work is to analyze from a literary, religious, iconographic and symbolic point of view the role that papaver somniferum played in Roman culture. Thanks to the amount of iconographic and literary evidence preserved till today, it is well known that the vegetal language had great importance in antiquity. Even though the topic has already been studied to gain knowledge of the different symbolic meanings used at that time, some vegetal species have been quite neglected, their analysis concentrating only on recognizing their presumed meaning, therefore providing a only superficial and simplified explanation along the lines of our modern metaphoric associations. This happens with the opium poppy (often even mixed up with the pomegranate, at least in the iconographic field) to which the studies have attributed small importance, even though it appears, or is referred to, in various contexts: from the political-official to the celebrative-religious or the literary one. These have gradually led to changes in its meaning, enriching it with significant nuances. The work starts with an essential, methodological introduction (called interpretatio plantarum) directed towards a close historiographical examination of the most important studies about botany in the classical world published till today. Some exceptions are made due either to the partial importance of some of these contributions or to the already prominent popularity of some others. The real dissertation concerning the opium poppy is divided in two ample sections: the first dedicated to the analysis of all the literature quoting the plant (here Vergil and Ovid stand out among the others), the second revolving around some iconographic materials (for example: the Ara Pacis and the frescoes of Livia's villa at Prima Porta). Sculptures will not be analyzed (apart from a selection of narrative monuments) partly because of its too vast quantity of evidence but, most of all, because its iconographic features (i.e. the opium poppy) are mainly the consequence of modern restoration. The work led to uncover new aspects, and to verify some old ones, regarding the meanings papaver somniferum had in the different contexts of roman culture. These, far from being only sterile sophistry, show how the contemporary symbolic associations and interpretations are very different from the ancient Roman ones.

Cette thèse étudie différentes questions en rapport avec l'eau dans le monde romain antique. La première partie, Eau et Géographie, montre comment le tracé naturel des cours d'eau a, grâce à la navigation fluviale, favorisé l'expansion des cités bâties sur leur cours et analyse les différents cas dans lesquels la présence de l'eau (fleuve ou source) a joué un rôle dans la création de villes nouvelles. La deuxième partie expose les cultes, divinités des sources et de la navigation fluviale et les tabous en liaison avec l'eau. La troisième partie analyse la place que l'eau tenait dans la médecine antique (hydrothérapie, balnéothérapie, thermalisme)<br>This thesis studies different questions about water in the ancient roman world. The first part, Water and Geography, shows how the river's natural layout favoured, thanks to the fluvial shipping, the expansion of the cities built on their course and analyses the different cases in which the presence of water (rivers or springs) played a part in the creation of new cities. The second part exposes religion, gods of springs and fluvial shipping and the taboos in connection with water. The third part analyses the place that water holded in ancient medicine (hydrotherapy, balneotherapy and thermalism)

Texte remanié de: Th. doct.--Paris, 2003.<br>Mention parallèle de titre ou de responsabilité : The @religion in the Roman army in Dacia. Mention parallèle de titre ou de responsabilité : Religia în armata română din Dacia. Bibliogr. p. 347-362. Index.