Dissertations / Theses on the topic 'Aelius Aristides'

This thesis examines the quotations from Pindar in the orations of Aelius Aristides. Aristides holds an important place among Imperial age writers, exemplifying in their finest the prominent trends of the age of the Second Sophistic: through his Atticistic prose and archaistic tendencies, his impressively erudite grasp of Greek literature of the past and an elevated Isocratean view of the orator's educational and moral duties, all of which are revealed in the abundance of carefully selected passages from the classical literature, Pindar being among his most preferred classical authors. Aristides quotes extensively from Pindar, being one of our most important sources of quotations from the lyric poet, contributing much to our knowledge of Pindar's work otherwise lost. His exemplar antedates the archetype of the Byzantine Mss tradition, giving his testimony ancient authority and offering important insights into the state of the Pindaric text before the selection made in the late second century AD. He not only quotes verbatim expressions or verses from Pindar, but also selects words and paraphrases verses and passages. This thesis shows that he is often working from an original copy of Pindar and that he is also drawing on ancient ύπομνήματα and a variety of other sources. It examines various aspects of Aristides' quotations from classical authors, and the principles and techniques according to which he quotes Pindar. I have also tried to define the nature of the possible sources from which Aristides quotes Pindar: original edition, paraphrase, anthologies, ύπομνήματα, etc. The main body of the thesis takes the form of comparative discussions of Pindaric quotations cited in Aristides' orations. They illustrate Aristides' habits of adapting Pindar's words to both the style and the purpose of his own orations. In those quotations for which we have Mss and papyrological support it is obvious that Aristides often recasts Pindar's text in order to meet some part of his rhetorical agenda or to suit his idiom. He quotes Pindar for ornamental and for argumentative reasons. His frequent allusions to Pindaric odes serve the yearning of the Imperial authors to show true Greek παιδεία, of which Pindar was an indispensable part while the well documented affinity between poetry and epideictic rhetoric is clearly manifested. Aristides' encomiastic and hymnal praises (both verse and prose hymns) are modelled on Pindar's elements of hymnal composition. The thesis aims to show that Pindaric quotations serve not only to improve stylistically and to add to the finesse of Aristides' composition but also in a functional way, as an authoritative aid to the rhetorical arguments at hand, not least among which was the 'apologetic' argument for the value and authenticity of rhetoric as an art against the long standing accusations by its eternal rival, philosophy.

In my thesis I examine society, medicine and religion in the work of Aristides, with particular reference to Aristides' Sacred Tales. I demonstrate that Aristides' understanding of his medical condition was inseparable from his religious beliefs and cultic habits, and that this view was encouraged by both the medical establishment and religious institutions.

Orientador: André Leonardo Chevitarese
Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
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Resumo: Os Hieroì Lógoi de Élio Aristides, compostos ca. 170 da Era Comum, constituem uma narrativa autobiográfica dedicada a Asclépio, cujo santuário, em Pérgamo, foi frequentado pelo autor ao longo de sua vida. Este, ao voltar-se em direção ao deus em busca de suas famosas curas praticadas por meio de sonhos, é transformado em meio a uma relação de favorecimento e intimidade com Asclépio que, em última instância, identifica-o a ele. Essa identificação, dada a ver no corpo de Aristides e por ele sentida é atravessada por valores paradoxais e inapreensíveis do ponto de vista de uma elaboração sistemática. Ela é entendida, assim, como uma iniciação mistérica, a qual dialoga com a cultura material de Asclepeia como os santuários de Pérgamo e o de Epidauro. Nesses espaços circulam sentidos e práticas cuja dinâmica resulta, não apenas, na produção da própria materialidade, como dos indivíduos que, no ocupar-se dela, são também constituídos. Esta relação circular com o mundo material ultrapassa o contexto dos santuários e deve ser também observada no próprio texto dos Hieroì Lógoi como produto humano e, ao mesmo tempo, produtor do humano. A escrita autobiográfica oferece-se, assim, como locus privilegiado para a reflexão sobre os modos de produção e existência do Eu enquanto ser no mundo. Ao mesmo tempo, na medida em que esta autobiografia é composta por meio de discursos nos quais se combinam elementos sobrenaturais e de transformação do si mesmo em algo para além do humano, ela deve ser pensada como parte de um antigo ocupar-se do Eu em ambiente greco-romano. Esta forma de tratar o Eu, tomá-lo e ocupar-se dele, prescinde da elaboração sistemática de um saber teórico e, simultaneamente, fundamenta toda reflexão desenvolvida em torno do problema do si mesmo a partir da perspectiva da primeira pessoa. A identificação de Aristides a Asclépio dialoga com temas caros a esses questionamentos: a unidade, a continuidade e a impermeabilidade do Eu, muitas vezes contestadas por ideias de multiplicidade, fragmentação e abertura. Essas reflexões frequentemente lançam hipóteses sobre a autonomia do indivíduo e sua vulnerabilidade perante os imortais. Na medida em que a identificação de Aristides a Asclépio se dá, em grande parte, por meio da visualidade e dos encontros face a face, sinaliza-se a necessidade de questionar a mortalidade e a imortalidade como pares antitéticos tributários de noções de alteridade próprias da dicotomia sujeito / objeto. Assim, a partir do discurso paradoxal de Aristides sobre suas experiências, o qual reatualiza antigas perspectivas sobre os limites entre deuses e homens como flexíveis, contestáveis e, até mesmo, apenas virtualmente existentes, defendemos uma abordagem da mortalidade e da imortalidade como pares incomensuráveis os quais, nos Hieroì Lógoi, constituem o Eu. Essa abordagem nos permite pensar mortalidade imortalidade como expressão particular de uma dimensão de trato, tomada e ocupação do Eu anterior, não-tributária e não-fundadora de um saber sistematizado das relações de alteridade. Os Hieroì Lógoi apresentam-se, portanto, como materialidade narrativa das possibilidades-Eu emergidas no sonho e na devoção de um homem do segundo século de nossa Era
Abstract: The Hieroì Lógoi of Aelius Aristides, composed ca. 170 C.E., constitute an autobiographical narrative dedicated to Asclepius, whose sanctuary, in Pergamon, the author visited many times throughout his life. As he turns to the god in search of his famous dream cures, Aristides is transformed through a favoritism and intimacy relationship with Asclepius which ultimately identifies them. This identification, bodily seen and felt by Aristides, is permeated by paradoxical and inapprehensible values from the perspective of systematic elaboration. Therefore, it is understood as an initiation into a mystery which is in close relation to the Asclepieia¿s material culture, as in Pergamon and Epidauros. In these spaces there are available meanings and practices in circulation whose dynamics result not only in the production of materiality but, also, in the fashioning of individuals who, as they deal with it, are constituted by it. This circular relation with the material world trespasses the sanctuaries¿ context and may be also observed in the Hieroì Lógoi text itself as a human product and, at the same time, it's producer. Autobiography is offered, therefore, as a privileged locus for the reflection on the modes of existence and fashioning of the Self as being in the world. At the same time, as this autobiography is composed by discourses which combine supernatural features and elements which transform the Self into something beyond human, it must be approached as part of the ancient self-occupation in the Greco-Roman world. This taking and occupation of the Self dispenses the systematic elaboration of a theoretical knowledge and simultaneously grounds all reflection on the problem of the Self from the first-person perspective. Aristides¿ identification with Asclepius engages in important themes to these inquiries: unity, continuity and the Self¿s impermeability, often contested by ideas of plurality, fragmentation and openness. These reflections frequently construct hypothesis regarding individual agency and autonomy, on the one hand, and vulnerability towards the gods, on the other. As Aristides¿ identification with Asclepius occurs, mostly, trough face-to-face visuality, comes to light the necessity to question mortality and immortality as antithetical pairs dependent on notions about otherness peculiar to the subject / object dichotomy. Therefore, from Aristides¿ paradoxical discourse on his experiences, which reactualizes ancient perspectives on the limits between gods and men as flexible, contested and even virtually absent, we assert an approach towards mortality and immortality as incommensurable pairs which constitute the Self in the Hieroì Lógoi. This approach allows us to consider mortality immortality as a particular expression of treatment, taking and occupancy of the Self which is prior, independent and non-constituent of systematized and discursively built alterity. The Hieroì Lógoi present themselves, therefore, as the narrative materiality of Self-possibilities arisen in this second-century man's dream and devotion
Doutorado
Historia Cultural
Doutora em História

Le but de la thèse consiste dans la tentative de brosser un tableau du parcours occidental d’Aelius Aristide, orateur grec vécu au IIème siècle de notre ère, au moyen d’un examen des traductions latines de ses discours réalisées entre le XVème et la première moitié du XVIème siècle. Nous nous proposons de montrer que la réception d’Aristide en Occident au cours de l’humanisme a toujours été liée à des clairs intérêts littéraires, mais aussi à des raisons socio-culturelles et historiques. Pour cela, nous analysons les traductions latines de quatre discours d’Aristide : le Dionysos (or. 41), traduit par Cencio de’ Rustici en 1416 ; la Monodie pour Smyrne (or. 18), par Niccolò Perotti (1471) ; le discours Aux Rhodiens, sur la concorde (or. 24), par Carlo Valgulio ; le Discours d’ambassade à Achille (or. 16), par Joachim Camerarius (1535). Nous donnons une édition critique des deux premières traductions (Dionysos et Monodie) fondée sur les manuscrits latins et une édition moderne des deux dernières (Aux Rhodiens et Discours d’ambassade) ; nous proposons aussi l’identification du modèle grec utilisé par l’humaniste ou, au moins, l’identikit du texte grec originel lu par l’humaniste pour sa traduction
The purpose of the thesis is to outline the western route of Aelius Aristides, Greek orator lived in II century AD, through an overview of the Latin translations of some of his speeches produced between the fifteenth and the first half of the sixteenth century by humanists from Italy and Northern Europe. We aim to show that Aristides’ reception in Western Europe during Humanism has always been related to clear literary interests, but also to socio-cultural and historical reasons. For this purpose, we analyze the Latin translations of four Aristides’ speeches : the Dionysos (or. 41), translated by Cencio de’ Rustici in 1416 ; the Monody for Smyrna (or. 18), by Niccolò Perotti (1471) ; the speech To the Rhodians, on concord (or. 24), by Carlo Valgulio (1497) ; the Embassy speech to Achille (or. 16), by Joachim Camerarius (1535). We give a critical edition of the first two translations (Dionysos and Monody) based on the Latin manuscripts and a modern publication of the last two (To the Rhodians and Embassy) ; we also propose the identification of the Greek model or, at least, we offer an identikit of the original Greek text read by the humanist for his translation

La présente thèse propose une recherche sur la tradition textuelle et l’édition critique du discours Εἰς Ῥώμην (En l’honneur de Rome) d’Aelius Aristide (IIe siècle apr. J.-C.). Le discours, prononcé à Rome en 144 apr. J.-C., est un éloge de l’Empire romain. La première édition critique du discours fut publiée par B. Keil en 1898 ; au cours du XXe siècle deux philologues ont préparé des éditions comportant un texte critique, en s’appuyant sur l’apparat de Keil. La thèse est organisée en une introduction générale et deux parties, suivies par la bibliographie et quatre annexes. La première partie est consacrée à la recherche sur la tradition textuelle du discours, et est structurée en six chapitres. La deuxième partie consiste dans l’édition critique du discours En l’honneur de Rome, avec apparat critique et des témoignages de la tradition indirecte. Le texte grec est suivi par un apparat complémentaire donnant les leçons des manuscrits mineurs et des notes critiques
The purpose of the present thesis is to perform a research on the textual tradition and the critical edition of Aelius Aristides’ speech Εἰς Ῥώμην (To Rome) (2nd century CE). Delivered in Rome in 144 CE, this speech is a praise of the Roman Empire. The first critical edition of the speech was published by B. Keil in 1898; in the 20th century, two philologists prepared editions with critical text, based on the apparatus of Keil. The thesis consists of a general introduction and two parts, followed by the bibliography, and four appendices. The first part explains the research on the textual tradition of the speech, and is structured in six chapters. The second part consists of the critical edition of the speech To Rome, with critical apparatus and the testimonies of the indirect tradition. The Greek text is followed by a complementary apparatus offering the variant readings of the minor manuscripts and some critical notes

Divine healing has been often seen in opposition to human healing. The two spheres, have been considered as separate, both in space and in terms of elements involved. Asclepian sanctuaries have been mostly presented as domains of exclusively divine intervention, without any involvement of the human factor, possibly with the sole exception of dream interpretation. However, the written testimonies of temple cures, both those in the form of cure inscriptions dedicated in sanctuaries and the literary accounts of the incubation experience, give us reasons to suppose that the practical side of the functioning of the asklepieia could have assumed the involvement of human medicine, with the extent of this involvement differing in various epochs. Regardless of physicians' participation or its lack in the procedure, the methods applied in sanctuary healing appear to have evolved in parallel to the developments in medicine and their popular perception. Archaeological finds as well as the image of Asclepius as the god of medicine itself seem to confirm this. Nevertheless, by no means should these connections between the two spheres be treated as transforming the space of religious meaning into hospitals functioning under the auspices of a powerful god. Although acknowledging them does entail inclusion of human medicine within the space dedicated to Asclepius, it does not thereby deny the procedure of incubation its religious and metaphysical dimension. On the contrary, it shows that to the Greek mind divine and human healing were not mutually exclusive, but overlapped and coincided with each other, proving that the Greek sense of rationality was quite different from the modern and could comprise far more than what we call today "scientific thinking".

Les Discours platoniciens (Or. II-IV) d'Aelius Aristide – le Pour la rhétorique (Or. II), le À Capiton (Or. IV) et le Pour les Quatre (Or. III) – ont le plus souvent été étudiés dans leur ensemble comme s'ils formaient une seule œuvre rédigée dans les mêmes circonstances. D'un autre côté, les relations qui unissent ces discours au moyen-platonisme n'ont pas donné lieu à des recherches approfondies. La thèse vise donc à mieux comprendre ces discours dans leur progression en réinscrivant la polémique dans le contexte du moyen-platonisme. Les deux axes privilégiés concernent le rapport à la tradition culturelle grecque : le premier est l'attitude préconisée et observée à l'égard de Platon et des Anciens ; le second se compose des principes régissant l'exégèse des textes du philosophe. Il s'agit aussi de mieux cerner la spécificité et la pertinence du Pour les Quatre, le discours le moins étudié du corpus. L'approche diachronique dicte la structure de la thèse, les discours étant étudiés dans leur ordre de rédaction. Concernant le premier axe, celui de l'attitude à l'égard des Anciens, le type de rapport qui est préconisé et mis en pratique demeure essentiellement le même à travers les trois discours : Aristide promeut la rivalité et il la met ouvertement en pratique avec Platon. Des infléchissements, qu' il est possible d'expliquer à la lumière du moyen-platonisme, apparaissent toutefois avec chaque texte. Le Pour la rhétorique exalte l'audace qui est nécessaire pour contredire un Ancien par opposition à la lâcheté de ceux – les platoniciens – qui n'osent s'opposer à une figure d'autorité. À partir du À Capiton, l'insistance porte sur la retenue et le respect qui devraient caractériser le traitement des Anciens. Du À Capiton au Pour les Quatre, c'est l'écriture qui épouse de plus en plus une rhétorique de la retenue tout en intensifiant la gravité des reproches. Le Pour les Quatre apparaît comme l'aboutissement de l'entreprise aristidienne car il fait du rapport à la tradition un thème majeur et structurant, en plus de clarifier l'enjeu soulevé par cette problématique à l'époque impériale, soit la survie de l'hellénisme. Les Discours platoniciens sont très cohérents en ce qui concerne le second axe, l'exégèse des dialogues de Platon, car ils signalent tous l'insuffisance des catégories médioplatoniciennes. Toutefois, seul le Pour les Quatre s'attaque au Gorgias à partir de ces catégories. C'est aussi dans ce discours qu'un effet spéculaire constant apparaît entre Platon et Aristide : le premier corromprait des lecteurs par ses critiques simples et sans retenue, tandis que le second procèderait à l'inverse. La spécificité du Pour les Quatre apparaît aussi à travers l'importance accrue qu'y prennent les actions visant la préservation de l'hellénisme. Sur ce point, l'action politique et la pédagogie des Quatre sont représentées de manière à recouper dans leurs principes l'éducation qu'Aristide entend mettre en œuvre à travers son discours. Dans les deux cas, le succès s'explique notamment par la capacité d'adaptation aux circonstances, qu'Aristide manifeste en modifiant son style en fonction des vertus qu'il exalte. Il se constitue ainsi en modèle des vertus qu'il loue et de leur application appropriée selon les circonstances. Les Quatre ont protégé la Grèce contre les barbares : Aristide tente de les imiter sur le plan culturel, à une époque où la paideia est à ses yeux menacée par des philosophes populaires.
Aelius Aristides' Platonic orations (Or. II-IV) – the In Defense of Oratory (Or. II), the To Capito (Or. IV), and the In Defense of the Four – have mostly been studied synchronically, as if they formed a single work written under the same circumstances. Moreover, the relations between these orations and Middle Platonism have not yet been thoroughly investigated. This thesis aims to better understand the progression of these orations by tying the polemic with the context of Middle Platonism. The two privileged lines of inquiry concern the relationship with the Greek cultural tradition: the first is the attitude advocated and observed towards Plato and the Ancients; the second is composed of the principles governing the exegesis of this philosopher's texts. It is also about better defining the specificity and relevance of the In Defense of the Four, the least studied oration of the corpus. The diachronic approach dictates the structure of the thesis: the orations are studied in their writing order. Regarding the first line of inquiry, that of the attitude towards the Ancients, the type of relationship that is advocated and put into practice remains essentially the same across the three orations: Aristides promotes rivalry and he carries it out quite openly with Plato. However, changes, that can be explained in the light of Middle Platonism, appear with each text. In Defense of Oratory exalts the audacity that is required to contradict an Ancient as opposed to the cowardice of those Platonists who dare not oppose a figure of authority. From the To Capito onwards, the emphasis is on the restraint and respect that should characterize the treatment of the Ancients. From this oration to the last one, In Defense of the Four, the writing increasingly embraces a rhetoric of restraint while increasing the intensity of the reprimands. The In Defense of the Four appears to be the culmination of the Aristidian project because it transforms the relation with tradition in a major and structuring theme, in addition to clarifying the issue raised by this question during the imperial era, namely the survival of Hellenism. The Platonic orations are consistent with regard to the second line of inquiry, the exegesis of Plato's dialogues, because they all point out the insufficiency of the Middle Platonic categories. However, only the In Defense of the Four tackles the Gorgias on the basis of these categories. It is also in this discourse that a constant specular effect between Plato and Aristides appears: the former would corrupt readers with straightforward and unrestrained critiques, whereas the latter tries to do the exact opposite. The specificity of the In Defense of the Four also manifests itself in the increasing importance taken by the theme of the actions aimed at preserving Hellenism. On this point, the political actions and the pedagogy of the Four are represented in such a way as to intersect in their principles the education that Aristides intends to implement through his speech. In both cases, success depends on the ability to adapt to circumstances, a skill which Aristides manifests by modifying his style according to the virtues he exalts. In this way, he himself becomes a model of the virtues he praises and their appropriate application according to the circumstances. The Four protected Greece against the barbarians: Aristides tries to imitate them culturally, at a time when paideia is, in his eyes, threatened by popular philosophers.

Le personnage d'Aelius Aristide se veut en perpétuelle relation avec la divinité, tout spécialement avec Asclépios. Il attribue à ce dieu tous les prodiges dont il s'estime le bénéficiaire, tant dans le domaine de la perfection oratoire que dans l'amélioration de sa santé, voire dans celui de ses guérisons complètes. A partir des merveilles qu'il constate opérées à son avantage, il extrapole à la création de l'univers. Ainsi peut-on analyser les composantes de sa piété, savoir : son sentiment religieux vu en lui-même et à travers ses manifestations extérieures. Sa relation avec la divinité se révèle dans d'innombrables rêves ; ceux-ci interviennent spécialement à propos de l'incubation, des théophanies, des oracles. L'intimité avec dieu est définie par la syngeneia, et réalisée par l'initiation et par les mystères. Enfin, on suit le rhéteur dans ses déplacements en Égypte et à Pergame ou dans sa région, c'est-à-dire en des lieux particulièrement "religieux"
The character of Aelius Aristides aims at a constant relationship with the deity, especially with Asclepius. He credits this god with all the wonderful phenomena he considers himself blessed with, as regards either his oratorical perfection, or the improvement of his health, or even his complete recoveries. From the wonders he notices, accomplished in his favor, he extrapolates to the wonders of the creation. Therefore we can analyze the components of his religiousness, to wit: his religious feeling considered from within, and through its outwards signs. His relation to the deity is revealed in countless dreams: these are particularly important about incubation, theophanies and oracles. Close relationship with god is expressed by "syngeneia" and fulfilled through initiation and mysteries. Finally we follow the rhetor in his travelling throughout Egypt and to Pergamum : or the neighboring country, in other words in particularly religious-minded places

Les discours 30 à 34 d'Aelius Aristide n'ont, jusqu'à présent, jamais fait l'objet d'études spécifiques et ne sont pas traduits en français. Le présent travail, qui s'ordonne en deux tomes, se donne pour objectif de combler cette lacune. Les discours sont d'abord analysés dans leur spécificité, composition et thématique. Sont ainsi mis en relief les caractéristiques de la rhétorique épidictique, en ce qui concerne le discours 30, discours d'anniversaire en l'honneur d'Apellas, et 31-32, deux oraisons funèbres, l'une en l'honneur d'Étéonée, élève du sophiste, et l'autre en l'honneur du grammatikos Alexandros, ancien maître d'Aristide. Les deux discours 33 et 34, une réponse à Ceux qui lui reprochaient de ne pas déclamer et une diatribe Contre les profanateurs, font l'objet d'une étude centrée sur la rhétorique polémique. Le corpus est lié par la thématique de l'enseignement da la rhétorique et de la paideia, culture et éducation, qui est particulièrement illustrée par le personnage du grammairien Alexandros. Cette partie thématique forme les deux derniers chapitres du tome I. Le tome II est consacré aux traductions et à l'histoire du texte du discours 31. Ce dernier, en effet, fait l'objet d'une édition critique, l'ensemble des manuscrits ayant été collationnés, ce qui donne un texte entièrement revu, accompagné d'une traduction. Les textes des quatre autres discours ont été revus d'après les indications de l'apparat de la dernière édition, celle de B. Keil de la fin du XIXe siècle. Ils ont également été traduits, avec le texte grec en regard
Up until now, Aelius Aristides's Discourses 30 through 34 have never been the subject of any specific scholarly research and have never been translated into French. This present work, presented in two tomes, seeks to bridge that gap. First, the Discourses are each analyzed in terms of their specificity, composition, and theme. The characteristics of epideictic rhetoric are put into perspective with respect to Discourse 30, in honor of Apellas's birthday, and Discourses 31 and 32, two funeral oratories, the first in honor of Étéonée, Aristides's student, and the second in honor of the grammatikos Alexandros, Aristides's former master. Discourses 33 and 34, a response to Those who reproach him for not declaiming and a diatribe, Against the profaners, are the subject of a study centered on polemic rhetoric. The corpus is tied by the themes of teaching rhetoric and the paideia, culture, and education, which is especially illustrated by the figure of the grammarian Alexandros. This theme forms the final two chapters of Tome I. Tome II is dedicated to the translations and the history of the text of Discourse 31. This Discourse is the subject of a critical edition containing the collation of all extant manuscripts, resulting in a completely revised text, accompanied by a translation. The texts of the other four Discourses have been revised based on the apparatus of the last edition of the end of the 19th century, that of B. Keil. Parallel translations are also included

La présente thèse de doctorat est consacrée à l’étude des œuvres perdues du sophiste Aelius Aristide, qui vécut en Asie mineure au IIe siècle ap. J. -C. La recherche a pour objectif d’identifier, de traduire et de commenter les fragments et témoignages qui, du IIe au XIVe siècle, font connaître des œuvres du sophiste aujourd’hui perdues. Ce travail, qui n’a jamais été mené, s’inscrit à la croisée de plusieurs domaines de la philologie classique, et ses résultats intéressent à la fois l’histoire de la rhétorique et de la littérature, la connaissance de la civilisation hellénique sous l’Empire romain, les recherches sur la transmission des textes et sur les pratiques citationnelles dans l’Antiquité. Dans le premier tome, après des prolégomènes consacrés à une réflexion méthodologique et à la constitution du corpus de textes (I), nous proposons une étude d’ensemble des œuvres perdues, qui met en évidence les apports de l’enquête (II), puis une reconstitution philologique de chaque pièce du corpus (III) ; nous étudions en dernier lieu le discours Contre les danseurs, qui occupe une place prééminente parmi les œuvres perdues (IV). Le second tome contient le corpus de fragments et témoignages, ainsi que deux annexes : une première traduction française des principales sources sur la vie et l’œuvre d’Aristide ; un recueil de textes permettant d’étudier le Nachleben du sophiste
This doctoral dissertation studies the lost works of the sophist Aelius Aristides, who lived in Asia Minor in the 2nd century AD. Its aim is to identify, to translate and to comment upon the fragments and testimonies which, from the 2nd to the 14th century, allow us to know works of the sophist which are now lost. This research, never undertaken before, is at the crossroads of several fields of classical philology, and its results bear upon the history of rhetoric and literature, the knowledge of Hellenic civilization during the Roman Empire, the transmission of texts and the practice of quotation in Antiquity. In the first volume, after some prolegomena dealing with method and explaining the establishment of the textual corpus (I), we conduct an overall study of the lost works in order to bring to light the nature of our contribution (II) ; then, we undertake a philological reconstruction of each piece of the corpus (III) and finally we study the speech Against the dancers, which occupies a preeminent place among the lost works (IV). The second volume contains the corpus of fragments and testimonies, and two appended studies : the first translation into French of the main sources on Aristides’ life and work and a collection of texts permitting the study of the sophist’s Nachleben

Le Discours égyptien d’Aelius Aristide (117-180 ap. J. -C. ) constitue un ouvrage consacré aux motifs de la crue périodique du Nil, un fleuve qui semblait braver les lois naturelles en grossissant en été et en décroissant en hiver. Dans l’Antiquité, ce paradoxe fut étudié par nombre d’auteurs qui, avant la parution dudit discours, avaient proposé une pléthore de théories. Néanmoins, le vrai objectif d’Aristide n’est pas de résoudre l’énigme scientifique. En réfutant toutes les théories déjà élaborées par la tradition, l’orateur veut prouver que le Nil est de nature divine et qu’ainsi son comportement reste inexplicable. Après une collation soigneuse du texte de tous les manuscrits médiévaux connus et compte tenu des données historiques, il a été possible d’élaborer une nouvelle édition critique du texte et de l’ensemble de ses scholies. La traduction, que nous proposons, repose sur une nouvelle analyse du texte grec et fournit des interprétations de passages qui n’avaient pas été correctement traduits par nos devanciers. Enfin, le commentaire vise à discuter des problèmes qui ont été brièvement abordés dans l’introduction, à ajouter des explications critiques qui ne pouvaient pas être placées dans l’apparat, et à justifier le choix de la traduction en maints cas
The Egyptian Discourse of Aelius Aristides (117-180 CE) is a treaty on the causes of the annual flooding of Nile, a river that seemed to defy the laws of nature by overflowing its banks in summer and by receding in winter. Prior to the publication of Aristides’ discourse, this paradox had already been studied by many authors and a great number of theories had been proposed. However, the goal of the orator is not to find an explanation for the enigma. While refuting all theories put forth by his predecessors, Aristides wishes rather to prove that the Nile is divine and in this way, that its behavior remains inexplicable. After carefully collating all known medieval manuscripts and taking the historical data into consideration, it has been possible to produce a new critical edition of the text and all its scholia. The French translation is based on a new approach to the Greek text and explains passages that other translators have hitherto misinterpreted. Finally, the commentary aims to discuss problems only mentioned in the introduction, to add a variety of critical explanations that could not be included in the apparatus, and to justify translation choices in some cases

La thèse est consacrée aux hymnes en prose (or. XXXVII-XLVI) d'Aelius Aristide, un orateur grec du IIe siècle ap. J. C. Elle consiste à jeter les bases d'une édition critique, en proposant une traduction (la première, en français, pour l'ensemble du corpus), des notes critiques et un commentaire. Le corpus ainsi fixé et interprété donne lieu à une étude synthétique développée. La Première Partie analyse le statut privilégié des hymnes en prose dans la carrière de l'orateur, la poéti-que qu'ils mettent en œuvre, leur ancrage dans la société gréco-romaine et la religiosité dont ils témoignent. Se présentant comme une recherche en rhétorique religieuse, l'enquête s'intéresse aussi aux rapports qu'entretient le sophiste hymnographe avec la poésie et la philosophie. Chaque texte, accompagné d'une traduction en regard, est précédé d'une notice (Deuxième Partie). Les notices présentent les circonstances de composition et de prononciation, la structure, l'esprit général et les carac-téristiques principales de chaque hymne, en précisant l'ancrage historique, institutionnel et civique de la perfor-mance oratoire. Fondé sur l'édition Keil (Berlin, 1898), le texte grec est révisé et libéré de conjectures difficile-ment justifiables. Le commentaire (Troisième Partie) veut répondre à cinq objectifs : 1) donner les moyens de situer les éta-pes de l'argumentation, en précisant notamment les topoi abordés ; 2) expliquer et commenter les citations dont l'orateur émaille sa prose ; 3) mettre en vedette certains effets de style et certaines finesses de l'expression ; 4) apporter des précisions permettant de comprendre les allusions à la mythologie et aux realia ; 5) discuter, le cas échéant, des interprétations proposées par les devanciers
This thesis deals with the hymns in prose (or. XXXVII-XLVI) of Aelius Aristides, a second century A. D. Greek orator. Its purpose is to provide the foundation for a critical edition of them, offering a translation into French (the first one ever for the whole corpus), as well as critical notices and commentary. So defined, the corpus will then be subjected to an extensive interpretative synthesis. The first part of the thesis analyses the favoured status of prose hymns in this orator's career, the poetics they put to work, the way they are firmly anchored in Greco-Roman culture and society and the religious attitude they reveal. This paper intends above all to investigate religious rhetorical practice, but it is also concerned with how the hymn sophist composer related to poetry and philosophy. In the second part, each piece comes with its translation on the opposite page, after a notice relating the circumstances of its composition, commenting on its pronunciation, structure, general spirit and main features; the notice also specifies the fundamental historical, institutional and political conditions of the individual oratory production. Based on the 1898 Keil's Berlin edition, the Greek text has been thoroughly revised and freed of many unjustifiable conjectures. A fivefold commentary, in the third part, aims at 1) describing the stages of the argumentation, while identifying the topoi that come into play; 2) explaining and commenting on the numerous quotations that enrich the orator's prose; 3) pointing out stylistic flourishes and linguistic niceties; 4) providing information about mythological allusions and contemporary realia; 5) discussing the opinions of former commentators

Malato di retorica: i "Discorsi sacri" di Elio Aristide Aelius Aristides' Sacred Tales are one of the strangest works in ancient literature. Despite the usual sophistication and complexity of Aristides' style, they appear like a spontaneous writing with little formal elaboration. The main purpose of the research is to investigate the work's stylistic dimension in search of motives of its otherness. The religious dimension, within which the story told underlies, is analyzed in order to identify personal contibutions of the Author. There are several texts involved in the main text, so it is not easy to identify precisely the boundaries: textual analysis can provide some hypothesis about Aristides' choices. The confusion of the narrative levels could answer to a specific intentionality. This work aims also to delve in the the anthropological and cultural scenario in which the author lived in order to understand some dynamics as the proud exhibition of the body. Performance is a keyword in the sophistic movement and rhetoricians are increasingly threatened in their prestige because of the rivalry. It was analyzed also the "bias" for self-praise, so massive in Aristides'corpus, as witnessed by Or. 28. Finally, the epic dimension of the narrative, in which the author presents himself several times as a new Ulysses: the identification with the homeric hero conveys many suggestions of which the author seems to be conscious.

Alors que la Pax Romana est à son apogée sous le règne des Antonins, l'idéologie politique de la concorde (homonoia) s'épanouit dans le monde grec, comme l'attestent les documents épigraphiques, iconographiques, numismatiques et littéraires de l'époque. L'objectif de la thèse est d'étudier en quels sens les orateurs grecs défendent ou célèbrent la concorde et pour quelles raisons ils ont mis l'accent sur le caractère politique de l'idéologie de la concorde. La première partie consiste en une étude de vocabulaire et des emplois d'homonoia en relation avec ses synonymes et ses antonymes. La deuxième partie consiste en une analyse détaillée des principaux discours d'exhortation à la concorde de Dion et d'Aelius Aristide. La troisième partie étudie le lien étroit existant entre l'éloge et l'idéologie de la concorde, et les modèles philosophiques et politiques de la concorde, ce qui est complété, dans une dernière partie, par l'étude des références historiques et littéraires dans les discours sur la concorde. Deux définitions, commune et philosophique, de la concorde coexistent : la concorde est une relation fondée soit sur l'identité des sentiments ou des opinions soit sur le désir de défendre le bien commun dans le respect de toutes les parties en présence. La concorde dans le monde grec résulte du partage d'une culture commune, grâce à laquelle on reconnait dans l'autre un autre soi-même, tandis que la concorde entre Grecs et Romains met l'accent sur le respect des différences d'autrui et sur la reconnaissance de son identité propre. Mais le modèle de la concorde cosmologique estompe la différence entre les Grecs et les Romains, tous étant soumis également à l'autorité divine. Enfin, une nouvelle conception politique de la concorde s'élabore : la concorde n'est plus fondée sur la distinction Grecs/Romains, mais sur celle entre ceux qui, Grecs ou Romains, sont pepaideumenoi et occupent de hautes magistratures, et les autres
While the Pax Romana was at its height under the reign of the Antonins, the political ideology of "concord" blossomed in the Greek world, as is attested to by the epigraphic, iconographic, numismatic, and literary documents of the period. The purpose of this thesis is to study the ways in which the Greek orators defended or celebrated the ideology of "concord". The first part consists of a study of the vocabulary and usages of homonoia in relation to its synonyms and antonyms. The second part consists of a detailed analysis of the major discourses of Dio and Aelius Aristides exhorting "concord". The third part studies the close link between the praise of "concord" and its ideology as well as the philosophical and political models of "concord", and is concluded in the final part by a study of historical and literary references in several discourses on "concord". Two definitions of "concord" exist, one common, the other philosophic : (1) a relationship based on feelings or opinions ; (2) a relationship based on the desire to defend the common good by respecting all parties present. "Concord" in the Greek world is based on sharing a common culture that allows one to recognize himself in the other, while "concord" between Greeks and Romans emphasizes a respect of the other's differences and the recognition of the other's identity. Cosmological "concord", however, erases any difference between Greeks and Romans, both being equally dominated by divine authority. Finally, a new political conception of "concord" is created : "concord" is no longer based on the Greek-Roman distinction, but on one between those Greeks and Romans who are pepaideumenoi and occupy high positions, and those who don't

Nombre d’œuvres d’époque impériale montrent que Xénophon était considéré comme un modèle littéraire éminent. La présente thèse offre une analyse de la réception de Xénophon dans les discours de l’orateur Ælius Aristide, lesquels n’ont pas encore été traités sous cet angle. Les œuvres aristidiennes examinées sont : les Discours platoniciens (or. 2-4), le discours Sur la digression (or. 28), la déclamation En faveur de la paix avec les Athéniens (or. 8), l’ensemble des cinq Discours leuctriens (or. 11-15), les témoignages sur la déclamation perdue Callixène, le Panathénaïque (or. 1) et l’éloge À Rome (or. 26). L’histoire grecque a une importance cruciale dans cette enquête : Aristide s’est particulièrement intéressé aux événements de l’après Leuctres. L’analyse des références historiques aux Helléniques met en avant l’érudition de l’orateur et son intérêt pour les discours contenus dans cet ouvrage de Xénophon. L’examen du travail littéraire d’Aristide sur le texte de Xénophon pourra contribuer à améliorer l’exégèse des discours aristidiens analysés, et fournira un nouveau volet aux recherches sur la réception de Xénophon
Several ancient literary works show that Xenophon was considered during the Imperial period as a preeminent model. The present study analyses the reception of Xenophon in Ælius Aristides’ speeches, which have never been explored from this perspective. The works taken into account are the Platonic speeches (or. 2-4), the speech Concerning a remark in passing (or. 28), the declamation On making peace with the Athenians (or. 8), the group of the five Leuctran orations (or. 11-15), the evidence of the lost declamation Callixenus, the Panathenaicus (or. 1) and the speech To Rome (or. 26). Greek history has a crucial importance in this investigation: Aristides was particularly concerned by the events following the battle of Leuctra. The examination of the historical allusions to Xenophon’s Hellenica reveals Aristides’ erudition and his interest in the speeches included in this work. Looking at Aristides’ use of Xenophon’s texts can contribute to improving the exegesis of the Aristidian works and open a new path into research on Xenophon’s reception