Dissertations / Theses on the topic 'Religion – Égypte'
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Ibrahim, Aly Sayed Mohamed. "Les petits souterrains du Sérapéum de Memphis : étude d'archéologie, religion, et histoire : textes inédits." Université Lumière - Lyon 2, 1991. http://www.theses.fr/1991LYO20036.
Full textThe purpose of this theses is to give an overvieu of the excavations carried on in the lesser voults of the serapeum of memphis during 1986, publishing a corpos of the monuments discovered during the work and to give a daitaled commantry of these documents from the archeological, historical and religious point of vieu. At the end, i deal with the ancient egyptian concept concerning the apis bull
El, Khawaga Dina. "Le renouveau copte : la communauté comme acteur politique." Paris, Institut d'études politiques, 1993. http://www.theses.fr/1993IEPP0021.
Full textThe revival of the coptic church, taking place since 1971, is not simply a confessional reaction to the islamization of Egypt. The culmination of a long trend to defend communautarian identity against the onset of modernization and the movement toward national homogeneity, this revival has been crystallized since the 1950's and 1960's as a collective movement that seeks to affirm coptic identity in both the public and in the private arenas. Its expansion is directly linked to a large number of university graduates joining the priesthood and the monasteries. By their conquest of the institution-symbol of the community, the church, the new clergy, in a period of twenty years, managed to impart a religious sense to the public, social and private lives of the beilevers. They include all copts under their supervision by means of a double entrerprise : an ecclesiastical reform establishing the clergy as unique spokeperson for the community; and an undertaking to support church members in social and religious terms by means of rejuvenating group spirit and by other various forms of assistance, thus resulting in an effective "reghettoization" of the community
Zaġal, Malīkaẗ al. "Entre politique et religion, itinéraires contemporains des ulamas d'al Azhar : 1952-1993." Paris, Institut d'études politiques, 1994. http://www.theses.fr/1994IEPP0030.
Full textThe analysis of the body of the Egyptian ulamas educated at al Azhar, has represented these men of religion as traditional actors. This body has been isolated from modern education, and tinely controlled by the political power, especially during the nasserian regime, in the seventies, the ulamas offer a different image of men of religion : their reaction to social change has an ideological aspect, and their submission to the power is no longer entirely true. Through the analysis of otal biographies, we show that the ulamas represent their functions in a way that put them out of the reach of the political center. The emerging political islamism during the seventies has actually led the ulamas to impose their presence in the Egyptian society as modern actors
Lafont, Julie. "Le miel en Égypte Ancienne : histoire et fonctions d'un produit précieux." Thesis, Montpellier 3, 2018. http://www.theses.fr/2018MON30057.
Full textEntitled "Honey in Ancient Egypt. Economy and Functions according to a valuable product", this PhD thesis main objective is to identify the various areas where the honey had a role in ancient Egyptian society. This study assesses specifically the state of knowledge of the ancient Egyptians in terms of beekeeping techniques from harvest to potting, as well as the selection of adapted geographical areas of production and the existing classification of each type of honey.My PhD thesis aims at showing the existence of a specific economy for this commodity and especially its distribution, its market value during the Pharaonic history and the scope of exchanges with neighbouring cultures.Finally, this research examines texts to define the various daily uses of honey : food, consisting in scenes of "pastry", many lists of offerings, etc. ; medical, thanks to medical-magical papyri ; ritual, through the study of inscriptions of tombs and temples
Janot, Francis. "Les instruments d'embaumement dans l'Égypte ancienne." Paris 4, 1996. http://www.theses.fr/1996PA040056.
Full textThe Egyptian mummy, incorruptible corpse which lives through the time, has been handed over to the scalpel of the physicians since the beginning of this century. About the practice of embalming in ancient Egypt, the studies have neglected the instruments used by the people working at the touch of death. The embalmers had physical anatomy there before their eyes: so, they were led to create instruments which made their activity easier. Nevertheless, the knowledge of the embalmers vocabulary is not very precise and just three embalmers caches contained embalmers instruments. On the other hand, new instruments have been found in the museums collections. The observations of the mummies allows to reconstruct a technical know-how. That's why we have made bronze reproductions of ancient Egyptian instruments, then we have used them on a corpse at the faculty of medicine (Paris VII)
Zouair, Nagwa. "Influence de la religion égyptienne sur les Grecs en Egypte : les pratiques funéraires." Lyon 2, 2004. http://theses.univ-lyon2.fr/sdx/theses/lyon2/2004/zouair_n_notice.
Full textThe relation between the two civilisations have started since long time before the conquest of Alexander the Great to Egypt in 332 B. C. ; it dates back to VI dynasty (2460-2200 B. C. ). This relation had been developed through the history of Egypt of the Pharaohs. With the conquest of Alexander, a large number of the Greeks arrived and installed in Egypt. No doubt, they have conserved their costumes and tradition in what concern their daily life, their cults and especially their funerary practices as the inhumation and the cremation. Afterwards, they started to adopt the mummification, first in the Chôra and later in Alexandria. But this doesn't mean that the Greeks have abandoned their funerary customs: the inhumation and the mummification were practised side by side and the inhumation conserves some Greeks aspect like the obole of Charon. The necropolis discovered in Alexandria and the Chôra are the first sources of this study through which we try to explain the tree funerary practices in Egypt Greco-Roman and to put them in relief trying to indicate the resistance of certain costumes and the les aspects of Egyptian influences
Battain, Tiziana. "Le zar, rituel de possession en egypte : de la souffrance a l'accomplissement." Paris, EHESS, 1997. http://www.theses.fr/1997EHES0017.
Full textThe thesis is based on a systematic observation of rites and investigation among zar members in cairo region and constitutes a valid contribution to the knowledge of possession rites in the arab-muslim countries. The egyptian zar regards essentially women of every class and age. It is a very flexible rite adapting to the egyptian context and following the evolution of the country during the 20th century. The author studied the rite not in its social or psychological fonctions but in its structure following its own mechanisms of relation among all the agents: the spirits, the novice, the officiant, the members. The rite logic implies the transformation of the relation between the human being and the surnatural world, the spirits and the divinity. The transformation happens from the repetition of the initiatic rites for several years and ends to the spiritual accomplishment of the member. From spirit possessed she becomes initiate and finally officiant (kudiya) passing by different ritual steps and taking various titles testifying her progression. From a "wild" possession she passes to a "managed" possession. The ritual structure implies in different moments the art of divination, music and dance following the trance, the use of various ritual objects, the sacrifice of eatable animals. The egyptian zar is not only a therapy but it is considered as a religious rite and its members are pious muslims. Nevertheless, the spiritual nature of zar crosses all the religions (muslim, christian, jewish), recognizes and integrates them in its ritual. It is considered as a rite where the "grace" of allah is manifested. The kudiya becomes the channel of his blessing and helps the other possessed in their transforming process. Thanks to her special relation to the spirits and the control over her possession that implies her authority, knowledge and necessary power she acts positively in the rites. Therefore, the zar appears as a specific feminine religious from often contrasted by orthodoxy or mysticism and government
Razanajao, Vincent. "D'Imet à Tell Farâoun : recherches sur la géographie, les cultes et l'histoire d'une localité de Basse-Égypte orientale." Montpellier 3, 2006. http://www.theses.fr/2006MON30004.
Full textThe goal of this work is to collect the documentation concerning the ancient Imet, locality that was localized on Tell Faraun, in the eastern corner of Lower Egypt. The documentation is organized around two main corpora: on the one hand, the documents discovered on the site, presented according to a topographic approach and, on the other hand, the texts inscribed with the mention of the city or of its goddess and coming from the rest of Egypt. If the first corpus clearly indicates that occupation begun in the 18th dynasty, the second reveals that the town was evoked since the thinite times. The gap between sources denotes that Imet didn't always designate the same geographical reality: from a large region including the whole oriental Delta, Imet came to designate a more restricted area centred on Tell Faraun. Linked to the place-name since its origins, the local goddess has known a renewal of her nature on this occasion and set on the Tell Faraun itself. Developing the aspect of Wadjet, the divine figure of Lady of Imet has been completed by others deities during times, Min then Horus, until the establishment of a triad based on an osiriac model identified elsewhere in Egypt. The confrontation of sources permitted to put in evidence a history of the locality closely bound to the political developments of Egypt, as such as while the Theban reconquest or when the Ramessides decided to transfer their capital to the nearby Pi-Ramsès. Thus, in spite of the proximity of this last one or Tanis, Imet has been chosen to be the 19th sepat of Lower Egypt: it is definitely due to the high antiquity of the place and its goddess
Guermeur, Ivan. "Les cultes d'Amon hors de Thèbes : Recherches de géographie religieuse." Paris, EPHE, 2001. http://www.theses.fr/2001EPHE5016.
Full textVillars, Noémi. "L'offrande de l’œil-oudjat dans les temples d’Égypte gréco-romaine." Paris, EPHE, 2012. http://www.theses.fr/2012EPHE5012.
Full textOn the walls of egyptian temples from the græco-‐roman period, you can find pictures that represent offering scenes. These show the king standing in front of a god/goddess, making an offering to them. On the sides and above the characters, you find the texts which explain the purpose, the recipient and the role of the offering. Each type of offering has its own meaning and importance, as well as its own purpose, and this is why each one is significant. The Udjat-‐eye is a great symbol in Ancient Egypt : it represents unity, health and integrity, and is used as magical-‐medicinal object. It is bound to a certain amount of myths, that are of royal or cosmic nature. It is the subject of 168 offering scenes in the many temples of græco-‐roman Egypt and Nubia, and therefore its analysis and understanding are to be done consistently. This thesis consists of the complete translation of these scenes, their linguistic, theological and thematical analysis, of a study according to the „Grammaire du temple“ point of view, and a theological synthesis which lets us understand what exactly the offering represents, and its role in the temples of græco-‐roman Egypt and amongst the other offerings. This also leads us to a better understanding of the whole process, and late egyptian religion
Fortier, Alain. "Recherches sur le dieu Montou." Paris, EPHE, 2003. http://www.theses.fr/2003EPHE5013.
Full textMontu is known as war’s god; identification based on documentation of New Kingdom. This study is about Montu’s aspects after New Kingdom. He is especially a Theban god worshiped in four cities (Armant, Tod, Medamud, Karnak-North). From dynasty XXV, the dour gods are regrouped to form Four Montu, magic protection of Thebes? This Four Montu embodies also, the four males of ogdoad. In end of Ptolemaix time, Amun is added to Four Montu to form a new divine group, the Five Gods. Relations between Montu and Amun are important and complex; he becomes a sort of Amun’s double and participates in Djeme’s rites (Medinet Habu). On Louxor’s left bank, he’s represented on doors of these temples, although he has no chapels inside them; he had to visit them during the processions; a single date is well known: 26 Khoiak. These theological novelties are not resumed in representations of this God outside Thebes (Philae, Edfu, Dendara, Esna); he appears as defender’s god
Brix, Nicole Pierrette. "Etude de la faune ophidienne de l'Egypte ancienne." Université Marc Bloch (Strasbourg) (1971-2008), 2001. http://www.theses.fr/2001STR20057.
Full textThe present study tries to reconstruct the ophidian fauna of ancient Egypt and to emphasize, by means of iconographic and written documents, the knowledges Egyptian people had about snakes living in their country. The first part studies the generalities concerning snakes ; the second part contains monographs treating the different ophidian species that occuped an important place in Egyptian religion and daily life
Desclaux, Vanessa. "Les Appels aux passants en Égypte ancienne : approche historique d’un genre littéraire." Thesis, Lyon 2, 2014. http://www.theses.fr/2014LYO20059.
Full textThis Dissertation deals with the so-called “Appeal to the Living Ones” in Ancient Egypt since its beginning during the Fourth Dynasty until the end of the Pharaonic period. The identity of this formula will be sought over three millennia, in two main directions : History and Phrasæology.The first section “ Calling to the Living Ones ” will be devoted to the identification of contexts in which the appeals took place over time. It will provide an overview of the formula sorted by eras, referring to social groups who used it and its places of discovery.The archæological data will help us to survey the staging of the speech of the deceased. It seems indeed that the rhetoric of the appeals extends to the entire memorial. Furthermore, the decorum is involved in the capatio benevolentiae.In the second section, “ Commemorating over three millennia ”, we will extract and prospect the role of historicity at work in the formula. Phrasæology used in the appeals is first examined from the point of view of the Sitz im Leben. Then, we will analyse the ritual actions expected. Finally, we will try to rebuild the ritual sequences towards the dead, based on informations contained in the formula.The last section, “ The appeal, staging of a cohesive society ”, will highlight the ideological part of the formula. The appeal deals mainly with social Maat. It establishes a bridge between generations, beyond life and death. The success and the longevity of the formula seems to be connected to both mundane and ideologic preoccupations
Messerer, Carmen. "Les relations administratives entre le clergé indigène et les autorités en Égypte romaine d'Auguste à Constantin." Phd thesis, Université de Strasbourg, 2013. http://tel.archives-ouvertes.fr/tel-01057830.
Full textClaude, Marion. "La IXe province de Haute-Égypte (Akhmîm) : organisation cultuelle et topographie religieuse. De l'Ancien Empire à l'époque romaine." Thesis, Montpellier 3, 2017. http://www.theses.fr/2017MON30077.
Full textSince G. Maspero began digging in the area in 1884, the IXth Upper-Egyptian province has yielded an abundance of inscribed funerary material (stelae, coffins, offering tables, figures, papyri…). These documents dating from the Old Kingdom to the Roman Period deliver many informations on the toponyms, the cults and the priestly titles of the province, and especially concerning its capital city, Akhmîm. They also constitute the basis of a prosopographical study of the priests. A complement to these objects may be found in other texts from the remaining temples of the area as well as from sanctuaries of some of the other provinces. Finally, the province and its cults are cited in other religious or funerary compositions. The research presented in this PhD dissertation is built around the study of this wide array of documents.Beginning with an archaeological survey of the province and the delimitation of its extent, the analysis then focuses on the various toponyms relating to the local cults. The goal is, as far as possible, to locate them and understand how they fit into the cultual system of the area. The study then focuses on the deities residing in these sanctuaries in order to highlight the specificities of their cults in the province, whilst the analysis of the numerous priestly titles mentionned in the private documentation aims at determining their role and status in the hierarchy of the temple staff.The final summary allows to gather those thematic studies in a diachronic perspective so as to point out the evolution of the religious topography and the cultual organisation of the cults of the IXth Upper-Egyptian province in light of the available sources between the Old Kingdom and the Roman Period, in order to replace it in the wider context of the cultic development in ancient Egypt
Manouvrier, Colette. "Ramsès le dieu et les dieux, ou la théologie politique de Ramsès II." Paris, EPHE, 1996. http://www.theses.fr/1996EPHE0003.
Full textIn ancient Egypt, it is not easy to dissociate religion from politics. Pharaoh represents a sacred power and is connected with gods. But he is also a statesman, connected with mankind. So, according to history, the king plays the part of a pendulum between temporal and spiritual. When Ramses II accesses to the throne, the cult of Amun is firmly re-established. The king remembers well the experience of Amenhotep III and does not forget the errors of Amenhotep IV-Akhenaton. To supply his propaganda and his personal ambitions, Ramses II gives a political size to theological phenomenons and a religious size to political events. Pharaoh tries to gather the different gods and creates a new organigram of the Egyptian pantheon. He changes the imperial tri-unity Amun-Re-Ptah, into the ramesside quatuor, thanks to the promotion of god Seth. He creates “gods of-Ramses” and organizes the cult of his own divinity. Offering his own cartouche instead of offering maat, king Ramses the second becomes the servant of the god whose name is Ramses
Logdali, Mohammed. "Le rôle de la religion dans la politique du Moyen Empire Egyptien : (XIème et XIIème dynastie)." Besançon, 1993. http://www.theses.fr/1993BESA1024.
Full textOthman, Berenice. "La divinité au Proche-Orient et en Égypte aux IIIe et IIe millénaires avant J.-C. Étude comparative." Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040173.
Full textThis study aims at questioning the notion of divinity as conveyed by the ancient cultures of Egypt and the Near East, on the basis of archaeological and written evidence. Starting from the first plausible representations of divine powers pictured as individual beings, around the end of the 4th millennium B.C.E., the investigation confronts iconographical and textual data in order to identify, for both cultural areas under discussion, the peculiarities of their conceptions of the divine, as well as their common features, during the 3rd and 2nd millennia. At that time, indeed, the religion of the Near East and that of Egypt concurred in many respects, either in the formal depiction of the divine or in its conceptual expression. Hence the question arises whether such similarities were the outcome of intrinsic developments or resulted from mutual influences. Interactions in the realm of religion grow more and more likely in the course of time, and they can be ascertained for the 2nd millennium, at least as far as iconography is concerned. It is a period of intensive contact between the Levant and the Nile Valley, an incentive to cultural intermingling. However, those exchanges did not happen at random: the reciprocal borrowing depended on political priorities or ideological stakes, as the study seeks to highlight. Some discrepancies stem from the very status religious texts held within their own societies, especially mythical literature. Ultimately, the principles of polytheism and the processes of « translation », of « syncretism », and the other interpretations it allows, are the central issue of this comparative approach
Alfieri, Gama-Rolland Cintia. "Les chaouabtis royaux et le développement de l’au-delà égyptien : la royauté et la religion des particuliers." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5026.
Full textThe Egyptian funerary statuettes, known as shabtis, or as from the XXIst dynasty, ushabtis, are among the most commonly artefacts left by ancient Egyptians. It is generally considered that they served to magically conserve the bodies of the deceased, or to replace them on mandatory agricultural chores in the afterlife, which would explain the presence of tools. A certain amount of questions are also raised while studying the royal figurines. Why does a pharaoh, exempt from all agricultural tasks while living, would need the representation of tools, or of servants working to accomplish their chores, in the afterlife? If, as stated by the theory of « democratization », the Egyptian religion diffuses itself from the royalty to the elite, and then to the people as a whole, how does one explain that the use of shabtis seems to develop itself the other way around? This research gathers for the first time the royal shabtis from the New Kingdom in a catalogue, without limiting itself to simply listing the articles, but putting the artefacts in their religious, social and political contexts, aiming to better apprehend the movements inside the Egyptian society
Chaufray, Marie-Pierre. "La fonction du lésônis dans les temples égyptiens de l'époque saïte à l'époque romaine." Paris, EPHE, 2011. http://www.theses.fr/2011EPHE4014.
Full textThis thesis is a study of the lesonis, an official whose role was to manage Egyptian temples from the Saite period to the Roman period. In the first part, the thesis presents a catalog of every lesonis mentioned in the sources, together with biographical notes. The second part examines the word « lesonis » from both paleographical and lexical angles in order to determine its origin, the context in which it is used in the Egyptian language and the conditions of its transcription or translation into Greek, Finally, a social and historical synthesis examines the evidence surrounding the accession to the charge of lesonis, the conditions in which it is actually carried out and the position of the lesonis within the temple hierarchy. This study highlights relative continuity in the nature of the lesonis’ role from the Saite period to the Ptolemaic period, whereas deep changes can be observed during the Roman period
Charron, Alain. "Les animaux et le sacré dans l'Egypte tardive : fonctions et signification." Paris, EPHE, 1996. http://www.theses.fr/1996EPHE5012.
Full textGorre, Gilles. "Les relations du clergé égyptien et des Lagides." Paris 4, 2004. http://www.theses.fr/2004PA040120.
Full textThe thesis " The relations of the Egyptian clergy between the Macedonians Kings " is a prosopography study based on the philological and historical analysis of the indigenous priests' private sources. The first party is dealing with the first contacts between the clergy and the first Macedonian kings comparatively the bonds between Great Kings and the temples' staff. The second party is treating of the passage of the priest to the service of the Ptolemaic state. In the third party the question of the intrusion of the royal officers in the temple is examined. The fourth party is consecrated to the study of the High Priest of Ptah
Rizzo, Jérôme. "Le terme "Dw" dans les textes de l'Ancienne Egypte : essai d'analyse lexicale." Montpellier 3, 2003. http://www.theses.fr/2003MON30040.
Full textThe major part of this study proposes a monography upon the term Dw. The corpus, combined and translated for the requirements of the analysis, is made up of more than 450 occurrences of the term, from the Old Kingdom autobiographies up to the Greco-Roman great temples inscriptions. In the first part of the work, after a presentation on translations and commentaries suggested by scholars, the setting up of its “ identity card ” is carried out. The generic meaning of the noun Dw, “ infection ”, denotes the process of staining and corruption of the body as well as the impure substances the dead must rid of with view to his rebirth. This basis emphasizes the primacy of this word set in the centre of the Osirian world, backbone of the funeral religion of Ancient Egypt. Afterwards, the derived or metaphorical senses of the term Dw are analyzed through specific uses. In a second part, the different contexts in which the term Dw appears are listed and classified according to the major stages of the process alloted by the speech : interference, propagation and eradication. Insofar as the Dw “ substances ” and beings who personify them are able to interfere in all components of the Creation, it is essentially through Magic that their power of nuisance is checked out. Lastly, the final part of this study is dedicated to the analysis of the major terms of evil and stain vocabularies (jsf. T, bjn, abw, jw, bw. T) as well as the examination of their synonymy with the noun Dw. This lexical investigation allows to outline the main criteria directing the concept of evil in Pharaonic Egypt. Among these, the notion of entropy undoubtedly appears as essential
Gallet, Laetitia. "Le temple dit "de l'Est" dans l'enceinte d'Amon-Rê à Karnak." Paris 4, 1999. http://www.theses.fr/1999PA040002.
Full textRouffet, Frédéric. "La fonction des "historiolae" dans la magie égyptienne du Nouvel Empire." Thesis, Montpellier 3, 2012. http://www.theses.fr/2012MON30080.
Full textThe aim of this work is to try to understand how the "historiola" works into an Ancient Egyptian ritual. The selected chronological period is the New Kingdom which conveys a great diversity of spells. The analysis is performed on a structural and on a modal and thematic approach, so as to observe the characteristics of the "historiola". The historiola is thus seen as a literary process which allows the magician to enhance the effectiveness of the formula he has to pronounce in order to protect or to cure the patient
Tricoche, Agnès. "L’eau dans les espaces funéraires d'Alexandrie aux époques grecque et romaine (IVe siècle av. J. -C. - IIIe siècle ap. J. -C. )." Paris 10, 2007. http://www.theses.fr/2007PA100086.
Full textIn the cemeteries of Graeco-Roman Alexandria, archaeological investigations initiated more than a century ago attest to a usage of water for specifically funerary purposes : this is well documented by the frequent discovery of wells, cisterns, basins and drain pipes, whose most reliable remains can be found inside the antic hypogea themselves, or in direct connection with them. From a separately volume which inventory the hydraulic installations that were carried out, the different modalities of water management are first described in their diversity. The reasons that explain their presence are next analysed : water needs concerned the maintenance of locations, the irrigation of gardens, the care of corpses or the commemoration of the deceased, above ground and in the underground graves designed to accommodate the regular visits that the families paid to their dead. The imported and flourishing Greek culture often explain theses practices, but the special case of funerary libations, related to the belief of the thirst in the hereafter, allows one to emphasize the question of the specific influence of Egypt and its religious customs
El-Lawindi, El-Sai͏̈d. "Abbas Mahmud Al-Aggad, réformateur égyptien : sa place dans l'histoire du nationalisme égyptien, ses idées réformistes et religieuses." Paris 1, 1987. http://www.theses.fr/1987PA010689.
Full textNassar, Mahmoud. "La pensée politique en rapport avec la religion chez Ernest Renan et Muhammad ʿAbduh : étude comparative." Lyon 3, 2004. https://scd-resnum.univ-lyon3.fr/in/theses/2004_in_nassar_m.pdf.
Full textThis thesis consists of three parts and each part consists ,in its turn, of two chapters. Considering the first part, it presents the two authors in their century. The first chapter is a historical background ; it is concerned with the history of both of France and Egypt , the relationship between the two countries and the political and religious movements in both countries. As for the second chapter , it tries to analyse the political and religious formation of the two thinkers. Regarding the second part, it is a study of the political and religious theory of the two authors. The first chapter considers the meaning of religion and the relationship between religion and politics while the second considers important issues of the nineteenth century such as the problems of theocracy, of secularization, of law and democracy and their relations with religion. Finally, the third part of this work is concerned with the political and religious practice. The first chapter is related to the political and scientific reform while the second considers the practice of the ideas of the two thinkers (criticism and practice)
Pillon, Andrea. "Pouvoir et prestige des élites locales en Égypte à la Première Période intermédiaire : études sur l’administration et la société égyptiennes de la fin du IIIe millénaire." Thesis, Sorbonne université, 2018. http://www.theses.fr/2018SORUL007.
Full textEgypt's First Intermediate Period is often portrayed as a time of crisis of the royal authority, political fragmentation, and loss of traditional ethical values. The aim of this research is to assess the features of this transformation in the social organization, through the lens of institutional history. The primary sources analysed are chiefly the commemorative texts of the towns' dignitaries and the members of their households; they includes titles, epithets, and autobiographical records that reveal how the higher ranks of society defined their authority, i.e. their power and prestige. The study of the roles and behaviour of these individuals within four administrative areas (i.e. central, territorial, palace, and temple administration) and in the private domain makes it possible to conclude that the First Intermediate Period does not constitute a clear break with the past. On the other hand, the increase in the number of centres that were provided with their own workshops for the production of inscribed monuments offers a new view of the contemporary urban societies, and of the link that the provincial elites maintain with the capital at the end of the 3rd millennium. Some features distinctive of the First Intermediate Period (for instance, the importance of military activities) are also considered
Toye-Dubs, Nathalie. "L'écoute du dieu dans les témoignages de piété personnelle en Egypte ancienne au Nouvel Empire." Paris, EPHE, 2011. http://www.theses.fr/2011EPHE4027.
Full textThis study deals with a category of documents attesting to piety left by individuals in ancient Egypt which develops the topic of a god who listens to prayer. These testimonies occur only during the New Kingdom (1539-1080 BC); after this period, there is almost no more mention of a god who listens to private prayer whereas personal piety does not stop increasing till the Late Period. The reference corpus is made up of stalae with depictions of one or more ears – sometimes accompanied by the depiction of an offering – and votive ears together with prayers on various objects (stelae, statutes, naos, basins…) where the invoked deity is referred to as the god who listens to prayer. The approach has been to collate, classify and translate the documents. Thanks to recent work on the iconography of ears in royal portraits, it was possible to date more precisely a number of them. This shows that the ear stelae and the votive ears date mostly from the Eighteenth Dynasty, before the expansion of the phenomenon of personal piety in the Rameside period. If the corpus of ear stelae is extended to one which includes all items that mention the god who listens, a surprising chronological partition emerges which lets us establish the link between the abandonment of ear stalae and the development of oracular consultations by individuals. It therefore appears that the “hearing documents” constitute one of the key drivers of change in the New Kingdom official religion, rather than being a mere consequence of them
Cohen, Delphine. "Les attributs divins dans l'iconographie des Lagides." Paris, EPHE, 2005. http://www.theses.fr/2005EPHE4060.
Full textThe figurative representations of the Ptolemaic sovereigns have a specific place in Hellenistic art because the ptolemies ruled in a land endowed with a strong political and cultural tradition. As a consequence, the Ptolemies were represented as an Egyptian pharaoh and as a Basileus king. More over, the phenomenon of divinisation which spread in the Hellenistic world after the death of Alexander the Great had an important effect on these royal representations. Thus, the royal iconography recovers God's attributes to divinise their kings, in this particular context of the Ptolemies' Egypt, our catalogue analyses the divine attributes in the Ptolemies' iconography and Greek, syncretic and Egyptian deities. The study of these divine attributes represented in numismatic, sculptures, gems, jewellery, reliefs and architecture has allowed us to shed light on the stylistic, religious and political interactions between the Egyptian world and the Greek world during the reign of the Ptolemies. The Greek art borrows Egyptian political attributes and the Egyptian art shows Greek influences by adjusting its artistic conventions to the Greek mentality. The Greek religion knows deep transformation due to the phenomenon of the divinisation and the apparition at the same time of Egyptian and Greek royal cults. In confrontation to the historical context our catalogue testifies the strong political will of the Ptolemies to set up a royal propaganda to affirm their Macedonian power in Egypt
Virenque, Hélène. "Le naos de Sopdou de Saft el-Henneh (CG 70021) : Recherches épigraphiques et iconographiques." Montpellier 3, 2009. http://www.theses.fr/2009MON30003.
Full textThe naos CG 70021 of the Cairo Museum has been dedicated to the falcon god Soped by Nectanebo I, first king of the 30th dynasty (380 – 363 b. C. ). The item consists of several stone blocks, found at Saft el-Henneh (Eastern part of the Delta, at the entry of Wadi Tumilat) by É. Naville at the end of the 19th century. Despite its fragmentary condition, the monument’s outside and inside panels have conserved a unique decoration consisting of 400 representations of divines statues facing the offering king. The attending texts celebrate both Soped (per se protector of the Eastern frontiers against the Mentiu) and Nectanebo I, who had to face the menace of his powerful Persian neighbours while reigning over the country. Next to the local dyad of Soped and Khensout, we find several deities of martial nature, representing the main religious cities of Lower Egypt. The decoration of the naos also suggests the country’s duality and its reunion by exhibiting a major scene that symbolizes the falcon-king’s coronation. However, the singularity of this monument rests mainly in the plethora of images of divine statues which are often even accompanied by mentions of height and material. Probably, their representation are related to statues once disposed inside the temple. Since the site has given very few archaeological data, this theory can not be confirmed with certainty. Yet, the existence of three other naos from the same period, also richly decorated, proves that Saft el-Henneh had developed a complex theology, particularly concentrated on the protection of this eastern region of the Delta
Audouit, Clémentine. "Représentations et fonctions du sang en Egypte pharaonique." Thesis, Montpellier 3, 2017. http://www.theses.fr/2017MON30061.
Full textAs a vector of life or sign of death, the blood tells us here a particular story of theEgyptian man. Sacrificial blood, from wounds or diseases, women’s blood or ritual blood: thisliquid has always fascinated and intrigued people, ancient Egypt hasn’t escaped the rule. Vital ordangerous, blood is the source of multiple interrogations since the earliest times. This doctoralresearch intends to examine the many different ways in which the ancient Egyptian perceives,understands or manipulates blood. Its representations and functions have changed with the times,places and contexts. Blood appears in medical texts but also in funerary and ritual practices, or inthe social and political spheres. The subject is organized into three main themes. The first one isdedicated to the "writing of blood" and gives some keys to lexicographical understandings throughthe rich vocabulary used to talk about this substance. The two following parts give an insight intothe Egyptian thought, a dual thought in which two systems respond one another: the human worldand the divine sphere. The question then is to follow the marks of blood through twocomplementary worlds and to distinguish by which process this liquid circulates from one toanother. Although its representations can be modified, blood remains attached to the basic Egyptiannotions of connection and dissolution, assembly and dismemberment
Larcher, Cedric. "Les acteurs du rite en Egypte ancienne : le cas du prêtre -sm." Paris, EPHE, 2013. http://www.theses.fr/2013EPHE4012.
Full textThe title sm refers at the Old Kingdom to a celebrant at the service of king or a priest of Sokar, the two functions are distinguished at this time by different spellings. The first is mainly involved in the pr dw“t where he is responsible for the clothing and the preparation of sovereign insigna while the second relates to the manufacture of metallic regalia and insignia, and was probably responsible for the design. The interventions of the priest extend to other areas, including the funerals ceremonies. In this context, he is responsible for the recitation of ritual formulas, the introduction of accessories for the ritual of embalming and all other operations in connection with the rebirth of the deceased in the funeral tent. These functions are based on its association with Sokar. In fact, the god and his boat-Ìnw were perceived as gestational matrix where the body of the deceased, assimilated to Osiris dismembered, was regenerated before resuming his course as Ra triumphant. From Amenhotep III, a sm priest officiated in the « châteaux des millions d’années » for the post-mortem survival of the sovereign and in the temple of Amon, in a series of chapels and temples dedicated to divine forms from thee memphito-helipolitan region, to maintain its divinity on earth. The both were involved in a cult where Sokar was an active ingredient of the renaissance king associated with solar designs in connection with the reappearance of Ra
Chun, Hung Kee-Hassanein Janie. "Les textes ptolémaïques des portes du nord de l'enceinte de Mout à Karnak." Thesis, Montpellier 3, 2010. http://www.theses.fr/2010MON30020.
Full textThe Mut’s texts present a local adaptation of a northern theology originated from Heliopolis, based on parallelism between the heliopolitan demiurgic couple Atum / Temet and the theban monarchic couple Amun / Mut, as well as a transfer of sacred geography. Mut recovers Temet’s mythological prerogatives and worship : Myth of the Wandering Goddess, rituals of Pacifying Sekhmet and of the offering of the drunkness, wich, in the theban context, focus on the protection of Amun’s city and the glory of Victorious-Thebes, assimilated to Mut who protects Amun
Albert, Florence. "Analyse technique, textuelle et paléographique d'un Livre des morts inédit conservé au Musée du Vatican (Inv. n 38603)." Thesis, Montpellier 3, 2010. http://www.theses.fr/2010MON30004.
Full textThe Papyrus Vatican inv. No 38603 is a hieratic Book of the Dead dated of the late period, coming probably from the city of Thebes and containing a number of textual and iconographic peculiarities. His comprehensive study is undertaken using a detailed presentation, a complete translation, a commentary on each of its component texts, a contextualization within the late documentation of the type and a paleography. These elements can highlight various aspects of Egyptian funerary beliefs of that time. On the other hand, they allow for closer dating of papyrus around 300 BC. and put the document in a specific context in strong relationship with religion and cults of Osiris that develop at Thebes since the Third Intermediate Period
Chollier, Vincent. "Administrer les cultes au Nouvel Empire (1539-1077 av. J.-C.) : stratégies sociales et territoriales." Thesis, Lyon, 2017. http://www.theses.fr/2017LYSE2049.
Full textIn Ancient Egypt, the administration of provincial worships exceeded the theological frame. Temples were economical regional centres due to the importance of their properties. In this way, besides being responsible for the liturgy, high priests had to administer a large land beyond the sacred temenos. In this context, of the New Kingdom’s ones (1539-1077 B.C.) were among the State’s most powerful dignitaries. Among them, the first prophet of Amun in Thebes soon became an inescapable representative of the State, for his worship's power and wealth continuously increased during the whole period. This omnipotence consequently led to the seizing of Upper Egypt as early as the end of the New Kingdom. In spite of the predominance of Amun’s temple, other provincial worships continued to prosper due to their economic and geostrategic importance. This thesis goal is to bring to light the social mechanisms which allowed their administrators to advance and remain in the highest spheres of the Pharaonic state, and to understand in which ways the monarchy relied on these local potentates in order to guarantee their authority on the Nile Valley. The kinship anthropology contributes to determining the vectors for keeping the power, such as marriage or the transmission of sacerdotal charges. But it also permits to put into perspective the reality of family relationships mentioned in the available sources. As a matter of fact, it appears that it is not always possible to precisely determine those links, which consequently limits the reconstitution of genealogies. However, the Social Network Analysis – a sociological discipline which studies social ties – allows to improve the understanding of family links. It also permits to bring to light the importance of some of these characters among those networks by the means of calculations. From the study of a number of cases chosen from the whole period, it seems possible to enlighten the monarchy’s strategies to grant itself the fidelity of this sacerdotal elite, with more or less success. The evolution of the priests social networks, as long as the expansion of their properties and power, can also be sketched. At last, the aim is also to understand the peculiar importance of certain temples of Upper Egypt, which regularly emerge from the documentation
Rubino, Marcella. "Religion et violence dans l'oeuvre de Yūsuf Zaydān : les chemins croisés de la fiction et de l'histoire." Thesis, Sorbonne Paris Cité, 2018. http://www.theses.fr/2018USPCF014/document.
Full textThe Egyptian writer Yūsuf Zaydān is part of the tradition – dating from the age of the Nahḍa – of intellectuals as "educators of consciousness". Since then, faced with a national narrative controlled by political or religious power, Arab literature has often revisited history and current affairs with the aim of restoring – through the freedom offered by fictional discourse – the truth overshadowed by official history. Through this rewriting process, Zaydān is particularly interested in discussing the relationship between religion, politics and violence. The objective of this thesis is to explore Zaydān’s literary work in order to identify its originality. This originality is manifested, first, through Zaydān's dual profile as both academic and novelist, engaged in varied production that ranges from novels to essays; second, in the specific strategies he employs in order to address his privileged audience: the Egyptian reader. A controversial author in both his work and his personality, Zaydān is above all a literary phenomenon. An example of the blossoming literary field and the exacerbated cultural democratisation in Egypt, his case allows us to better understand ultra-modern Arab literature and what it expresses about the (politically, economically, culturally) recomposed and changing society that have produced it
Issa, Ali. "Islam et Droit constitutionnel en Egypte, en Syrie et au Maroc : étude comparée." Thesis, Université de Lorraine, 2015. http://www.theses.fr/2015LORR0153.
Full textTo understand the logics of the constitutionalization of the Islam in the Arab world,this study suggests, at first, highlighting the continuity of the constitutional influence of theIslam. Indeed, all the constitutions of Arab states, with the exception of that of the Lebanon,refer to the Islam. The important constitutional role of that religion actually affects thestructure and organization of the state, but also the determination of the protection offundamental liberties of man, especially that relating to freedom of religion.Secondly, it is advisable to highlight the ways which allow Arab States to overtake thetheological vision of the constitutional law. The accent is put on two trends: the progressivesecularization of the political power through the marginalization of the religious referent andthe consecration of the state power on one hand, and the constitutional rationalization throughthe strengthening of the role of the constitutional justice and the awakening of the civil societyon the other hand. After all, these developments put the keys of understanding of the legal andpolitical current events. At the time of the "Arab Spring", these two referents, Islam andConstitutional law, are linked to form the political and legal life of the Arabic peoples. Theirdialogue seems necessary or obvious especially as the Revolutions did not end in theconsecration of a laic model and the place of the Islam is maintained, even strengthened
Abdulkareem, Ahmad. "L'influence de la religion sur les systèmes constitutionnels des pays arabes à travers les exemples de l'Egypte et du Koweït." Thesis, La Rochelle, 2016. http://www.theses.fr/2016LAROD004/document.
Full textThe place of religion in the Egyptian and Kuwaiti constitutional order has been changing a lot within times. It had little presence in the Egyptian constitution at the beginning but soon, it earned its place, especially with the appearance of extremisms in power, before loosing power. In Kuwait, the religion always has had a major place in the constitutional system and in the political life. This predominant place has left few space for a modern view of legislation. Both Egyptian and Kuwaiti jurisdictions have an important role in the interpretation of laws giving reference to religion. In Egypt, grassroots movements rised against the leadership of religious extremisms in the constitutional order and against their influence on the regulation system. In Kuwait, these grassroots rised against the dictatorship and for democracy. In both states, Islam appears like a standard face to the rights and freedoms included in the constitutions. Islam is a source of law that has been interpreted by the state jurisdictions. The purpose of this thesis is to show that the place of religion takes from the constitutional and legal order of these two states a number of freedoms and establishes a religious vision
Bélanger, Sarrazin Roxanne. "Le syncrétisme religieux en Égypte dans l'Antiquité tardive : l'apport des papyrus iatromagiques grecs." Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/32836.
Full textTaterka, Filip. "Les expéditions au pays de Pount sous la XVIIIe dynastie égyptienne : essai de compréhension du rôle idéologique des expéditions « commerciales »." Thesis, Sorbonne université, 2018. http://www.theses.fr/2018SORUL031.
Full textThe aim of the dissertation is to analyse the religious and ideological significance of the ancient Egyptian Punt expeditions, particularly in the 18th dynasty. In the first part (chapters 1-4) the sources concerning the ancient Egyptian Punt expeditions as well as the products imported to Egypt in their result were discussed in detail. Although the pre-eminence is given to the 18th dynasty sources, documents from other periods were also included in the analysis. The second part (chapters 5-8) constitutes a synthesis of the conclusions drawn in result of the analysis of the sources of the first part. Therefore, the author discusses various toponyms related to the land of Punt (chapter 5), the problem of Punt’s exact location (chapter 6), the character of the Punt expeditions in comparison with other foreign missions (chapter 7) as well as various links between the land of Punt and Egyptian religion and ideology of kingship (chapter 8). The author concludes that the land of Punt played an important role in the Egyptian ideology of kingship being especially associated with the sun-god as well as with the goddess Hathor. Puntite products were crucial for both royal and private funerary cult as well as for the divine cult carried out in the temples. This is why the organisation of a Punt expedition was a duty of the Egyptian king, who, according to Egyptian beliefs, was obeying a direct order of the sun-god. Moreover, in various periods we may observe a wish to re-establish the contacts with Punt in order to restore the natural order of things after a period of crisis, which is especially visible in the reign of Hatshepsut of the 18th dynasty
Atanassova, Vessela. "Les prêtres Hmw-ntr du culte divin (de l’époque thinite à la fin de l’Ancien Empire)." Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040226.
Full textThe priests were an inseparable part of the organisation and functioning of the Egyptian society. Among them the prophets were one of the most important for the Egyptian clergy. The study of them allows us not only a better comprehension ofthe Egyptian priesthood but also a better knowledge of the Egyptian religion. Focused on the Early dynastic period and the Old Kingdom our research examinedthe holders of the divine priesthoods in order to understand the ways of having andobtaining it. The study of the sources allowed us to attest a relation between the civil service and the divine priesthood. We discussed the priesthood’s chronology, the mentioned gods and its holders. We question about its obtainment and transmission. At last, we focused on finding the place of exercise of the priesthood and its significance
Hugo-Favot, Noëlle. "Catéchèse par l’image chez les Chrétiens du Nil." Thesis, Université de Lorraine, 2019. http://www.theses.fr/2019LORR0341.
Full textAt the time when the reign of the image is considered masterfully and profoundly as patterns of lifestyle and way of thinking, the image of the faith which is the icon, becomes the criterion of truth. Each religion carries a vision from the beyond and what might represent the divine. In the Coptic Orthodox Church, the multiple paintings depicting the Christ were developed in monasteries and churches. The image always refers to the prototype and to the Christ himself as said Paul « The Son is the image of invisible God ». From the earliest centuries, the main goal of the holy picture is the evangelisation as shown by coptic icons photographed in Egypt or Ethiopia. From the fourth century, the commemorative pictures of biblical or historical events of the Churches of the Nile, play a significant role in the knowledge of Living Tradition in these churches.The portrait of Christ, Mary and all Saints are religious objects and ecclesiastical sacramentals. Their role is to get christians to the path of salvation. For the christians of the Nile valley, as for the christians of the other oriental churches, the image is considered as “a holy representation” and not as “ a sacred picture”. The origin of the egyptian and ethiopian monachism, inspired by Gospel, is the Christ's way of life. For Benoît the XVIth, the way of faith is a pastoral one : « There nothing more beautiful than being joined by the Gospel, by the Christ ». This is the reason why, egyptian and Ethiopia churches are following this way
Daccache, Jimmy. "Le dieu Rašap dans le monde ouest-sémitique. Étude d’une figure divine, de ses interprétations et de la diffusion de son culte." Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040155.
Full textThe analysis of the personality of the West Semitic god Rašap allows us to follow the evolution of its divine figure. His cult has known a large diffusion into the Levant and up to Egypt. It first appeared in the third millennium Ebla and extinguished at the end of the first millennium. The last occurrence of his name appears in a Palmyrene inscription dating from the year 6 B. C. Rašap was the master of military activities and responsible of widespread diseases. These particular qualities ensured his unbroken existence, without major disruption, maintained by conflicts between realms, thus causing contagious and epidemic diseases. Unlike plentiful textual Egyptian sources, Semitic documentation seems rather stingy with information and description of Rašap’s characteristics. Nevertheless, his relation with different deities, in particular Nergal at the 3rd and the 2nd Millennium in a Syrian context, and Apollo in Cyprus classical era, helps to define and outline Rašap’s personality. His name appears as well in the biblical texts, accompanied with other divine names, such as Bārād, Qeteb and Deber. Even if the biblical verses reveal the warrior and dreadful side of the so-called Rešep, his divine aspect fades away, to become afterwards a simple noun, as it is proved in the book of Ben Sirah. A rich Oriental and Egyptian iconographical documentation (reliefs, statues, seals, amulets) completes the textual sources and confirms their interpretation
Arnette, Marie-Lys. "La mort perçue comme une nouvelle naissance dans les grands textes funéraires de l’Égypte ancienne jusqu’à la fin du Nouvel Empire." Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040129.
Full textThis work aims at demonstrating that referring to birth and its practical modalities is an essential aspect of Ancient Egypt’s funeral beliefs. From the Pyramid Texts to the royal books of New Kingdom, the great funeral writings of Egypt are full of allusions to post mortem fate viewed as a second birth, the latter copying more or less exactly the biological process of the first. Be he king or ordinary man, the dead is carried in gestation by one or several divine mothers and is born again in the other world ; there, his umbilical cord is cut, he is washed, fed and cared for like a new born child. Numerous mythical elements add to the purely practical, however, thus reinventing the biological model and showing the intermingling of both the worldly and cosmic levels. Thanks to this cyclical process, the dead not only reaches the other world but, also, accesses to eternal life
Sweydan, Francois. "Recherches sur le système de représentations symboliques de l’art néolithique aux textes des pyramides- Origines et formation des éléments de la religion solaire de l’Egypte antique." Thesis, Lyon 2, 2011. http://www.theses.fr/2011LYO20009.
Full textSince the beginning of the first dynasties, the pictogram in writing was the extension of naturalistic figurative representations, logograms in the decorated funerary protodynastic palettes. This statement carry us to link them with the parietal art of Neolithic Nubia, the egyptian Predynastic, and peripheral cultural areas. We have reconsidered the petroglyphs as polysemic symbols and ideograms, i.e. mythograms as well polysemic logograms-phonograms, allowing us to draw up a structural system of symbolic representations, universal in the Nile valley. Basically funerary, the system is organised around a new reading in connection with the founding of the ‘Eye of Horus’/solar myths, and express itself in primitive Neolithic and Predynastic rites of revivification, rebirth, more explicit afterwards during the first dynasties on labels, votive cylinder-seals, and anointing the deads with the seven holy canonical oils, finally in the Pyramid Texts. Contrary to the common idea which opposite the Nature-Culture notions, there is some question to combine them, to reconcile the non-binary duality and to see, for example, the heliotrope functions and/or heliophore animals of the sub-Saharan bestiary, with Sokar the funerary hawk, the benevolent guarantors for the rebirth and metamorphosis of the sun/deads; otherwise felids, canids, antelopes…, invested by the numinous of the protecting divinities. In consequence of a new reading of the primitive ‘osirian’ myth of metamorphosis, we have reconsidered the conceptions about animal sacrifice on the basis of religious anthropology. Far from bringing under control and submission of nature, and diffusionnism, the intercultural (cross-cultural) of the first archaic mythic thought in the multi-ethnic nubian-egyptian valley and associated neighbouring areas involves, towards the natural world and the numinous spiritual strengths, the cross-cultural of solar conceptions and multicultural, trans-historic sharing of the polycyclic resurrectional believes. Thus, the animal petroglyphs, cynegetic scenes, boats and sandals representations, etc., are of funerary votive, apotropaic nature
Junqueira, Nathalia Monseff. "Voyage en Égypte : as representações do antigo Egito na narrativa de Gustave Flaubert durante o imperialismo francês do século XIX /." Franca, 2007. http://hdl.handle.net/11449/93292.
Full textBanca: Tania da Costa Garcia
Banca: Pedro Paulo Abreu Funari
Resumo: O Antigo Egito, ao longo do tempo, sempre atraiu a atenção de outras civilizações. A partir do final do século XVIII, o Ocidente, principalmente Inglaterra e França, volta o seu olhar, desta vez com mais interesse, para o Oriente, visando adquirir um maior conhecimento sobre essas civilizações e articulando um discurso denominado Orientalismo. Essa pesquisa procura demonstrar como este discurso esteve presente na sociedade européia, influenciando as relações entre orientais e ocidentais, valendo-se da obra literária produzida por Gustave Flaubert intitulada Voyage en Egypte: octobre 1849-juillet 1850. Com base nessa fonte, juntamente com a discussão bibliográfica proposta, pretendo analisar as representações idealizadas sobre o Antigo Egito, provenientes do discurso orientalista difundido no Ocidente ao longo do século XIX, que constrói o Oriente com o objetivo de justificar a dominação exercida nesta região
Abstract: The Ancient Egypt has always attracted the attention of other civilizations. Since the end of the 18th century, the West, mainly England and France, turns its eyes more carefully to the East in order to acquire a greater knowledge about those civilizations, articulating a discourse called Orientalism. Based on the literary work of Gustave Flaubert entitled Voyage en Egypte: octobre 1849-juillet 1850, the aim of this paper is to demonstrate how this discourse was present in European society, influencing the relationships among western and eastern peoples. An analysis of the representations that derived from the orientalist discourse idealized about the Ancient Egypt along the 19th century was carried out with the objective to show that such discourse created an image of the East in order to justify the domination exerted in that region
Mestre
Louant, Emmanuel. "Le dieu-fils Harsomtous dans les temples égyptiens d'époque tardive : étude de sa relation avec le dieu-patron du sanctuaire pour définir sa personne et ses fonctions spécifiques en tant que dieu-fils dans et hors du temple d'Edfou." Doctoral thesis, Universite Libre de Bruxelles, 2000. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211729.
Full textMedini, Lorenzo. "La géographie religieuse de la XVe province de Haute Égypte aux époques ptolémaïque et romaine." Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040216.
Full textThis study focuses on the religious traditions of the XVth Upper Egyptian province - the sepat of the Hare - whose the main city was the ancient Egyptian town of Khemenou, who became the Greek Hermopolis Magna. The chronological frame of this work covers mainly the period from the end of the native dynasties until the Roman Empire. Due to the lack of local documents, the outcomes of the scriptoria of the main Egyptian temples were considered as complementary sources to permit a reconstruction of the pantheon of the province and the legends associated with its holy places. The analysis of Greek papyrus and inscriptions relating to Hermopolis allowed to list the main sanctuaries of the city in the Ptolemaic and Roman periods. Finally, a critical review of this literature has made possible the detection of inconsistencies concerning the reconstruction of city center proposed by the archaeologists: this confusion resulting from a misinterpretation of the sources