Thèses sur le sujet « Egyptian temples »

This thesis aims at studying the different aspects of the Central Halls in the Egyptian temples of the Ptolemaic period. According to the texts of that period, the Central Hall has different designations used to refer to it. Whenever it exists, the location of this Central Hall is always between the Sanctuary and the Hall of Offerings on the main axis of the temple. This centralized and strategic location of the Central Hall inside the temples implies an important role played inside the temple either during the religious festivals celebrated inside the temples or during the daily offering rituals. Furthermore, this place was used to access other places inside the temple. The study presents a detailed analysis for the deities and the enneads connected with the Central Halls. Moreover, it highlights the decoration, the different ritual scenes and the offerings depicted on the walls of the Central Hall. This thesis also shows how and when the Central Halls were used inside the temples and who used them. The study also presents a full translation for the texts of the Central Halls of the temples of Philae, Edfu and Kom Ombo.

The aim of this thesis is to examine changes in the status of traditional Egyptian religious culture during the Ptolemaic and Roman periods, from 331 BCE to 313 CE. Four distinct categories of material culture are examined: monumental construction of temples and civic buildings, traditional hard-stone sculpture, Alexandrian tombs, and Roman coins. These bodies of evidence were chosen because each offers a unique perspective, reflecting respectively the personal inclinations and official attitudes of both the culturally Hellenic and indigenous elites, which have not previously been studied in this context. Examined together for the first time, these categories reveal commonalities that show clearly the progression of the status of indigenous religious culture. From this, it is argued that, despite being economically disadvantaged by the Roman administration, the high status of this culture persisted in Egyptian society under both the Ptolemies and the Romans. Patterns of Egyptian temple and classical civic building show that Egypt's indigenous elite controlled the resources allocated for temple construction under the Ptolemies, but that the Romans gradually transferred this land into the management of the culturally Hellenic elite. This resulted in a decrease in Egyptian temple building after the first century CE and a corresponding increase in classical construction from then on. The production of hard-stone statues is shown for the first time to reveal that the indigenous elite had the resources and cultural confidence to continue and develop their traditions under the Ptolemies, while the sharp decrease at the start of the Roman period reflects their diminution in autonomy and prosperity under Roman rule. New analysis of traditional elements and motifs in the tombs of Alexandrian elites shows that this group respected and adopted indigenous religious customs and beliefs, with a higher incidence of indigenous imagery in the Roman period compared with the Ptolemaic period. In a similar way, well-informed Egyptian religious iconography rendered in a classical style on Alexandrian coins demonstrates the respect of the Roman authorities for Egyptian religious cults and institutions at an official level. In sum, it is argued that indigenous religious culture largely maintained its privileged economic and social status throughout the Ptolemaic period, despite political upheavals. Under Roman rule, the individuals and institutions representing Egyptian religious culture were disadvantaged economically; however, its social importance and standing were preserved and it continued to enjoy respect.

Le developpement des temples a l'epoque ptolemaique apparait comme un element probant de continuite par rapport aux periodes precedentes mais les modalites qui president aux constructions et aux restaurations des monuments subissent les contraintes de la nouvelle situation politique. La premiere partie du travail presente une vision d'ensemble de l'activite architecturale, regne par regne, a travers les sources officielles (corpus i). La documentation privee est regroupee dans le corpus ii. La deuxieme partie analyse les sources (hieroglyphiques, demotiques et grecques) permettant de tirer des enseignements chronologiques sur les travaux executes pour chaque regne (sources officielles) et sur la pratique et la nature des consecrations privees. La troisieme partie de cette etude constitue un essai de synthese tentant d'analyser differents aspects de la construction des temples et les relations entre l'etat lagide et le clerge a travers cette pratique. On y aborde au prealable la question de la notion de programme architectural. L'etude du financement et de la decision de mise en chantier permet de mettre en valeur une autonomie importante des clerges et de relativiser l'importance du soutien royal. Des attitudes diverses du pouvoir lagide a l'egard des temples sont prises en compte : sites et clerges favorises (memphis, philae, kom ombo, edfou), sites et clerges penalises (creation des districts supplementaires, nubie, ermant, panopolis), particularisme de karnak, rapport entre les visites royales en egypte et le developpement des programmes architecturaux. La conclusion reprend l'ensemble des donnees, des questions soulevees et des reponses apportees et, dans un dernier developpement, envisage le probleme des refondations massives (philae, edfou, kom ombo et dendara) ; une volonte politique aurait-elle preside a la mise en valeur des couples divins osiris/isis et horus/hathor dans la perspective d'une royaute lagide universelle ?
The construction, the enlargement and the renewal of temples appear as a convincing element of continuity between ptolemaic time and previous periods, but the wheels of such activity have changed with the new political deal. The first part of this work shows the building activity of each reign by means of official sources (corpus i). The private sources are listed in the corpus ii. The second part analyses the documentation (hieroglyphic, demotic and greek) and allows us to draw up a chronology and historical background of the building and decoration programmes of each reign and to determine the nature and the practise of self dedication. The third part of this study is an attempt to define some aspects of the building activity and the ties between state and clergymen as regard this practise. Fisrt of all, we try to define the concept of architectural programme. The study of the financial implication and the study of the choice of building-sites show the importance of the priests and moderate the help of the lagids. Different behaviours of the lagid authority are studied : sites and clergies which have been in favour (memphis, philae, kom ombo, edfou), sites and clergies which have been penalised (establishment of additionnal districts, nubie, ermant, panopolis), special nature of karnak, ties between official visits in the country and the developpment of building programmes. The end of the study summarizes the questions and the attempts of answers ; a last conclusion tries to show light on the massive building programmes such as philae, edfou, kom ombo and dendara ; could a political choice preside over these new foundations to develop the divine pairs osiris/isis and horus/hathor required to define a universal ptolemaic kingship ?

Cette thèse de doctorat a pour objectif d’étudier le rôle et la fonction de la tradition et des innovations dans la création de nouveaux textes rituels dans l’Égypte ptolémaïque. L’étude est concentrée sur une analyse approfondie de l’organisation structurelle et de la composition rituelle d’un des rituels les plus élaborés et les plus complexes que nous connaissons dans l’Égypte ptolémaïque: le rituel du couronnement du faucon sacré à Edfou, représenté sur le mur d’enceinte du temple. Les sources disponibles suggèrent que ce rituel est une nouvelle composition de l’époque ptolémaïque dans laquelle des traditions sont associées à des traits nouveaux, ce qui ouvre la possibilité d’une analyse sur le rôle et la fonction de la tradition dans ce rituel, sur l’étendue de l’originalité de la composition, et sur les processus de composition et d’édition qui ont abouti à la création de ce nouveau rituel. L’analyse de l’organisation structurelle du rituel a montré que l’ordre des scènes rituelles sur la paroi ne correspond pas nécessairement à celui dans lequel les actes rituels étaient exécutés dans la réalité et que rituel n’était pas nécessairement effectué là où il se trouvait représenté. Ces conclusions ont débouché sur une nouvelle reconstruction de la séquence rituelle du couronnement du faucon sur la base des inscriptions hiéroglyphiques. De plus, en s’appuyant sur une analyse approfondie des sources textuelles, iconographiques, lexicographiques et archéologiques, une nouvelle identification des lieux où se déroulait le rituel dans le domaine du temple d’Edfou a été proposée
This research project investigates the role and function of tradition in the composition of new ritual texts in Ptolemaic Egypt on the basis of an in-depth analysis of the structural organisation and ritual composition of one the most elaborate and complex temple rituals known from Ptolemaic Egypt: the coronation ritual of the sacred living falcon. The available source material suggests that this ritual was a new composition of the Ptolemaic period in which tradition was merged with contemporary ideas. An investigation of the interrelations of the ritual texts and iconographic themes of this ritual with other textual and iconographic materials enabled us to investigate the role and function of tradition in the ritual, to identify the editorial processes to which the new composition was subjected and to reach conclusions on the extent of originality and the conceptualisation of innovation in ancient Egyptian ritual composition. The analysis of the structural organisation of the ritual on the temple walls has shown that the order of the ritual scenes on the temple walls does not necessarily reflect the order in which the ritual took place in reality and that the ritual was not necessarily carried out in the specific location where it is depicted on the temple walls. These findings resulted in a new reconstruction of the ritual sequence of the coronation ritual of the falcon based on the hieroglyphic inscriptions. On the basis of textual, iconographic and lexicographic material combined with an analysis of the archaeological sources a new identification was proposed of the various locations in and around the Edfu temple domain where the ritual was carried out

The Old Greek version of the Book of Isaiah (hereafter LXX-Is) should be studied not only as a translation but also as an interpretation reflecting the theology of the translator or translator’s community in Egypt. ‘Free’ translation in LXX-Is usually appears not to originate from any misunderstanding of the probable Hebrew Vorlage or from a different Vorlage, but deliberately and consciously. Also it is important that these Greek renderings should be dealt with in a broader context, not merely verse by verse; because the Septuagint seems to have been regarded as a religious text in itself, circulating among Jews in Egypt. The most conspicuous theme in Septuagint Isaiah is a bold declaration concerning their identity. According to this, the Jewish diaspora in Egypt is the true remnant, and their residence in Egypt should be regarded as due to God’s initiative, thus “Eisodos” instead of “Exodus” is emphasized. Such ideas may be understood as displaying an apologetic concern of the Jewish diaspora to defend their continued residence in Egypt, whereas the Bible states firmly that Jews are not to go down there. Judgments against Egypt appear more strongly than MT, and this is another expression of their identity. LXX-Is supplies a bold translation in 19:18: a temple in Egypt, called the ‘city of righteousness’. The writings of Josephus testify to the existence of the Temple of Onias in Heliopolis under the reign of Ptolemy Philometor who apparently showed great favour towards the Jews. The temple’s significance should be considered as more than a temporary shrine for local Jewish mercenaries. Rather, it aimed to be a new Jerusalem under a lawful Zadokite priest. In addition to this, LXX-Is shares some interesting and distinctive ideas with Hellenistic Jewish literature, including views on priests and sacrifice, and an attitude towards foreign kings shared by Hellenistic Jewish literature of the period. To conclude, through comparing with MT and investigating LXX-Is as it stands, this work shows that LXX-Is is not just a translation but a Hellenistic Jewish document reflecting a particular theology of at least some Jews in Egypt. LXX-Is is shown to have its place within Jewish Hellenistic literature.

Plus de trente temples rupestres, variant en taille et en plan, et dedies a diverses divinites furent creuses en egypte, surtout durant le nouvel empire. Le but de cette recherche etait de demontrer qu'il ne remplissent pas le meme role que les temples construits de la vallee et constituent de plus un systeme religieux a part entiere. La premiere partie de l'ouvrage rassemble un corpus complet des momunents de ce type connus sur le territoire egyptien, tentant de definir et de comprendre aussi bien le contexte local de chacun des momuments que son contenu religieux. Les reliefs decorant ces temples etant, le plus souvent d'aspect assez banal, il est apparue necessaire de rassembler l'ensemble des informations complementaires offertes par d'autres documents et textes religieux. Chacun des chapitres formant ce corpus a ete envisage comme une synthese preliminaire concernant un momunent donne et son contexte. La seconde partie de l'ouvrage tente une synthese des donnees inserrees dans le corpus, en les replacant dans une optique beaucoup plus globale. Ces temples ont ainsi pu etre classes dans des sections qui, si elles apparaissent rapidement artificielles, montrent clairement l'importance des phenomenes religieux en presence. Les speos sont en relation avec des carrieres, le nil et sa crue, des divinites animales. . . Les divinites qui y recoivent le culte apparaissent en majorite feminines. Elles sont en fait la manifestation de l'essence feminine de la divinite qui joue un role primordial d'intermediaire, d'excitation et de garante de la creation. Ces temples rupestres apparaissent comme un lieu de transformation ou des formes exterieures a l'egypte. .
In egypt, more than 30 pharaonic temples, varying in size and shape and dedicated to different deities, have been hollowed mainly during the new kingdom. The aim of this research waw to show they are in fact part of a system linking peculiar religious structures. The first major part pf the volume consists in a corpus of the monuments trying to define and understand the local context and their religious contents. The reliefs adorning these shrines being of a quite common type,it has proved necessary to gather all the complementary informations available, from other religious texts and documents. Each of the chapters has been seen as an entity and ends on preliminary synthesis concerning one temple and its surroundings. The second step was a more global understanding of the religious phenomena present in the rock-cut temples. They are clearly related to stonequarries, the river nile and its flood, to animal divinities. . . The deities are mainly female. It appeared that these temples are the places where alien phenomena, natural riches and divinities were received, welcome and pacified. Seen as dangerous because of their own alien characteristics, they were transformed by the ritual to be made acceptable for egypt and usefull to the egyptian people. The control of the cosmic powers seems in fact to be the key part played by the rock-cut temples in egypt. This control being linked with the kingship the female deities adored in these temples are seen as warrants and protections for pharaos. .

Cette Thèse de doctorat a pour objectif la définition et le catalogage des éléments provenant du temple de Karnak qui sont conservés dans la collection du Musée Égyptien de Turin. Parmi ces pièces, quelques-unes, depuis longtemps identifiées par les savants comme provenant probablement de Karnak, sont flanquées d’autres pièces dont la provenance, jusqu’à présent, n’a pas encore été l’objet d’étude. De la même façon, le groupe d’œuvres dont la provenance est plus sûre n’a jamais été inséré dans un contexte d’étude apte à en définir leur origine. Bien que beaucoup de choses aient été publiées au sujet du Musée Égyptien de Turin, ce travail de recherche se propose de réunir des sources de différentes provenance, des cahiers de voyage, des documents d’archive et des actes notariés, des publications, des études et des documents inédits. La recherche a permis de mettre au jour et d’étudier plus précisément les activités des fouilles des agents du consul français, Bernardino Drovetti : Joseph Rossignana, Antonio Lebolo et surtout Jean-Jacques Rifaud. Pour ce dernier il a été nécessaire de consacrer beaucoup de temps afin de recréer l’historique de ses fouilles en Égypte. La recherche a requis la vérification d’un grand nombre de documents d’archives et de nombreux contacts avec différentes institutions, bibliothèques et musées, en particulier, la Bibliothèque Publique de Genève. La recherche a prévu enfin la création d'un programme informatique qui permet, par exemple avec un « touch screen », de créer un dialogue interactif entre la recherche et les systèmes : un plan interactif du temple de Karnak permettra d’afficher les informations relatives aux objets et à l’histoire de leur découverte
The starting point of this PhD research has been the desire to make a new approach to the study of the Egyptian collection in Turin and the debated contexts of archaeological contextualisation. Although much has been published about the Egyptian Museum of Turin, this research aims to gather data from different sources, travel notebooks, archives and unpublished documents. The research has study more precisely the activities of the agents of the French consul Bernardino Drovetti: Joseph Rossignana Antonio Lebolo and especially Jean-Jacques Rifaud. For Rifaud it was necessary to devote time to recreate his excavations in Egypt. The research required the verification of a large number of archive documents and contacts with various institutions, libraries and museums, in particular the Geneva Public Library. Research has finally provided the creation of a computer program in html that allows, for example with a touch screen, to create an interactive dialogue between research and tecnology: an interactive map of Karnak Temple will display information about objects and the history of their discovery

Ce travail comprend deux parties. La premiere est consacree a un inventaire archeologique des colonnes dans l'egypte ancienne. 450 documents architecturaux sont presentes et analyses. Les colonnes egyptiennes sont classees en deux groupes, les supports simples (colonnes cylindriques, polygonales et les colonnes-poteaux) et les supportsplantes (colonnes papyriformes, lotiformes, palmiformes et composites). Est aussi etudie un type de support propre a l'egypte, a savoir les supports dont le chapiteau reproduit le visage de la deesse hathor ou du dieu bes. La deuxieme partie traite de la signification des colonnes. Elle s'appuie sur les textes hieroglyphiques empruntes aux dedicaces des temples ou sont bien souvent decrits les differents elements architecturaux d'un temple. Une traduction et un commentaire theologique des scenes d'eriger le iwn et d'offrir le papyrus-w3d sont egalement donnes. En comparnt les donnees architecturales et les textes nous pouvons dire que la colonne est un element qui obeit a une discipline qui lui exterieure, l'architecture du temple, mais elle est aussi une note ou meme un hymne religieux inscrit dans la theologie du lieu ou elle se dresse et dont elle ne doit pas rompre le caractere harmonique. De sa fonction purement materielle de support, la colonne en garde le nom. Elle est alors designee par les mots tw3 et rmn, appui et soutien. La colonne a aussi une valeur symbolique d'ordre cosmologique. Le temple ou se dressent les colonnes est une image de l'egypte et du monde. Il repete le paysage cosmique. De la base au chapiteau, les colonnes sont la reproduction dans la pierre de la tige de papyrus, de lotus ou du tronc de palmier. .
This work is divided into parts. The first part is the archaeological inventory, as complete as possible, of the ancient egyptian columns. 450 architectural documents are produced and analysed. The egyptian columns can be classified into two groups : pillars, cylindric, polygonal columns and columns in the shape of a plant. We also study a kind of column which is typical in ancient egypt, namely those whose capitals reproduce the faces of the goddess hathor or of the god bes. The second part deals with the meaning of these egyptian columns. This study is made possible by the texts of the temple dedications where different architectural elements are usually depicted. A translation and a theological commentary of the erecting the pillar-iwn and offering the papyrus-w3d are given and discussed. In comparing the archaeological data and the texts, we can say that the columns are elements conditioned by the tempel and, if we dare say, by a religious hymn, describing theology of the place where they are erected

Forensic facial reconstruction can assist identification by reconstructing a face of the unknown person with the aim of its recognition by his/her family or friends. In the facial reconstruction approach adopted in this study, a 3D average face template was digitally warped onto a 3D scanned skull image. This study was carried out entirely on an Egyptian population, and was the first of its kind. Aims: This study aimed to demonstrate that 3D facial reconstructions using the novel methodology described could show significant resemblance to the faces corresponding to the persons in question when they were alive. Moreover, using techniques previously validated for facial reconstruction, the aim was to compare them to the method developed, and to assess approaches used to determine the accuracy of 3D facial reconstructions. Methods: Initially, a pilot study was conducted using a database of laser scanned skulls and faces. The faces were reconstructed using an average facial template generated by merging a number of faces of similar population, sex, and age. The applicability, as well as the main components of the facial reconstruction method, the single and average facial templates, and the facial soft tissue thickness measurements, were investigated. Furthermore, in the main study, the faces of computed tomography (CT) scanned heads of an Egyptian population were reconstructed using average facial templates. The accuracy of the reconstructed faces was assessed subjectively by face pool, and face resemblance tests, and objectively by measuring the surface distances between the real and reconstructed faces. In addition, a number of novel subjective and objective assessment methods were developed. These included assessment of individual facial regions using subjective resemblance scores, and objective surface distance comparisons. A new objective method, craniofacial anthropometry, was developed by taking and comparing direct measurements from the skull, and comparing the measurements from the real and reconstructed faces. The studied cases were ranked according to all subjective, and objective, tests, and statistically correlated. Results and Conclusions: The average facial templates showed a higher identification rate than the single face templates. The approach of facial reconstruction used in this thesis showed a comparable accuracy to many other facial reconstruction methods, yet was superior in terms of its applicability, transferability, and ease of use. In the face pool tests, the younger assessors were able to correctly identify the reconstructed faces better than older assessors. Furthermore, the identification rate by the forensic anthropology experts was higher than the non-experts. The former group showed the highest agreement between the observers in giving the resemblance scores. Although there was a significant rank correlation between the subjective and objective assessment tests, the subjective tests are influenced by the assessors' subjective characteristics (e.g., age, professional experience), thus making objective assessment more reliable. However, in situations where subjective tests are used, it is better to use the face resemblance tests and consult forensic anthropologists. Also, Craniofacial Anthropometry, particularly the craniofacial angles, can successfully indicate the accuracy of the facial reconstructions. Importantly, this study shows that certain facial regions, particularly the cheek and the jaw, are more reliable than other areas in the subjective and objective assessment of the facial reconstruction.

La Première Période intermédiaire égyptienne est souvent perçue comme une époque de crise de l’autorité royale, de morcellement politique du pays et de perte des valeurs éthiques traditionnels. Cette recherche a l’ambition de vérifier l’état de ce changement dans l’organisation sociale à travers le prisme de l’histoire institutionnelle. Les sources primaires analysées sont principalement les textes commémoratifs des notables des villes et des membres de leur maisonnée : il s’agit de titres, d’épithètes et de récits autobiographiques qui révèlent comment les rangs supérieurs de la société définissaient leur autorité, c’est-à-dire leur pouvoir et leur prestige. L’étude de leurs fonctions et de leur comportement dans quatre secteurs administratifs (l’administration centrale, territoriale, l’administration des palais et des temples) et dans le domaine privé permet de conclure que la Première Période intermédiaire ne représente pas une césure nette avec le passé. En revanche, l’augmentation des centres ayant leurs propres ateliers qui produisent des monuments inscrits offre une photographie inédite sur les sociétés urbaines et sur les liens que les élites de province entretenaient avec la capitale à la fin du IIIe millénaire. Des aspects caractéristiques de la Première Période intermédiaire, comme l’importance des activités militaires, sont aussi envisagés
Egypt'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

Esta tesis expone la historia del yacimiento de Abydos y su relevancia como cen-tro religioso y místico hasta la época romana. Al mismo tiempo, presenta la cró-nica de todos aquellos personajes que visitaron el templo de Sethy I, ubicado en este enclave, desde la antigüedad y hasta finales del siglo xix, dejando constancia de su paso en distintas publicaciones llenas de comentarios y apreciaciones. La información se complementa con la exposición de todas las actuaciones arqueo-lógicas y demás intervenciones realizadas en el santuario a partir del siglo xx hasta la actualidad. A continuación, se lleva a cabo una descripción del recinto templario de Sethy I haciendo hincapié en sus aspectos arquitectónicos, simbó-licos e iconográficos adscritos a los cultos representados en los diferentes sectores que componen este edificio sagrado. A partir de los elementos constitutivos del mismo y de la gran relevancia mística del lugar con Osiris, se establecen toda una serie de hipótesis focalizadas en el singular aspecto que presenta el templo, así como en la finalidad última de su construcción asociada al Osireion. De este modo, el primer capítulo se centra en la presentación del yacimiento de Abydos en su conjunto, así como en el desarrollo del enclave, a nivel religioso, durante toda la historia del antiguo Egipto hasta la presencia del mundo romano. Un segundo capítulo versa acerca de Osiris y su estrecha vinculación con Abydos, destacando en los ritos mistéricos. El tercer capítulo presenta, de modo sucinto, al artífice del templo, así como su época, además de destacar la importancia que Sethy I otorgó a su templo abydiense. El cuarto capítulo expone la historia de las investigaciones del santuario de Sethy I en Abydos y su redescubrimiento. Una vez establecida la historia del templo, así como las actuaciones realizadas para su recuperación, los capítulos quinto y sexto se centran en la exposición e interpretación de los aspectos arquitectónicos, simbólicos e iconográficos que ofrece el recinto templario. Un último capítulo, el séptimo, recoge las conclusio-nes generales focalizadas en la finalidad última de este espacio sagrado, además de aportar toda una serie de premisas sobre la envergadura del rito osiriaco aso-ciado al soberano, así como sus implicaciones.
This thesis presents the history of the site of Abydos and its relevance as a religious and mystical center until Roman times. At the same time, it presents the chronicle of those personages who visited the temple of Seti I, located in this enclave, from ancient times until the end of the nineteenth century, leaving evidence of their presence in various publications full of comments and insights. The information is supplemented by the exposure of the all archaeological actions and other interventions carried out in the sanctuary from the twentieth century to the present. Then it carried out a description of the Templar enclosure of Sethy I emphasizing its architectural, symbolic and iconographic aspects attached to the cults represented in the various sectors that make up this sacred building. From the constituent elements of the temple and the great mystical significance of the place with the god Osiris, a number of hypotheses focused on the singular aspects presented by the temple and with the ultimate purpose of its construction associated with the Osireion. Thus, the first chapter focuses on the presentation of the site of Abydos as a whole as well as in the development of the enclave, a religious level, throughout the history of ancient Egypt to the presence of the Roman world. A second chapter is about Osiris and his close ties with Abydos, highlighting the mystery rites. The third chapter presents succinctly, the architect of the temple, as well as his time, in addition to highlighting the importance of Seti I for his Abydos’s temple. The fourth chapter presents the history of investigations of the sanctuary of Seti I at Abydos and its rediscovery. Once established the history of the temple and the action taken for his recovery, the fifth and sixth chapters focus on the presenting and interpretation of architectural, symbolic and iconographic aspects offered in the temple. A last chapter, the seventh, sets out the general conclusions focused on the ultimate objective of this sacred space, in addition to providing a range of assumptions about the importance of the Osirian rite associated with the sovereign, and its implications.

Dieu majeur du panthéon égyptien, Amon a acquis un prestige sans pareil comme dieu dynastique durant le Nouvel Empire à Thèbes. Depuis sa première attestation certaine au début de la 11ème dynastie, après l’unification des territoires égyptiens, les rois régnants n’ont cessé de lui dédier des monuments, véritables trésors des arts égyptiens. Pendant le Nouvel Empire, la popularité d’Amon diffuse parmi les particuliers des différentes conditions sociales. Ils ont produit de nombreux monuments, variés dans leurs formes, représentant Amon sous divers aspects. Dans une approche concernant l’évolution du culte amonien, nous nous sommes plus particulièrement intéressées à la fonction d’Amon, selon ces différents aspects. Il existe bien sûr des études plus anciennes consacrées à tel ou tel aspect spécifique d’Amon, mais aucune ne donne cependant une vision globale de l’ensemble de ces aspects. Nous avons donc voulu savoir quelle fonction était liée à quel aspect d’Amon, sous forme humaine ou animale. Pour mener ces enquêtes systématiques, nous avons utilisé la méthode statistique, encore peu courante dans l’étude de la religion égyptienne. Comme elle doit s’appuyer sur des exemples en nombre significatif, nous avons choisi la période et le lieu les plus prolifiques pour l’iconographie d’Amon : le Nouvel Empire à Thèbes. Nous avons de plus sélectionné deux types d’objets particulièrement répandus, les stèles et les statues, appartenant à des gens de diverses conditions sociales, afin de comparer le culte amonien selon les différentes catégories sociales. En nous basant sur le croisement de données portant sur plus de 500 monuments, nous avons effectué deux séries d’analyses : une analyse iconographique (type de rite, personnages associés) et une analyse phraséologique (types de formules et épithètes), en tenant compte des datations et des provenances (rive est ou ouest du Nil). Cette analyse a produit des résultats intéressants sur l’évolution des cultes d’Amon à cette période. Nous avons notamment pu mettre en évidence les traitements très différenciés entre les rois et les particuliers dans la façon d’approcher Amon. En somme, les rois ont sélectionné des motifs évoquant des moments importants des cérémonies officielles. Dans la phraséologie d’Amon, qui reste conventionnelle, les rois ont mis en avant l’appellation parentale « fils et père » et la qualité de « souveraineté ». Dans la réalisation de leurs monuments, ils ont voulu s’identifier à Amon anthropomorphe ou dialoguer avec lui une relation réciproque, les plaçant sur un même rang, de manière à manifester leur royauté. Lorsqu’ils optent pour l’aspect animal d’Amon, c’est toujours dans la statuaire et sous la forme criocéphale. Leurs statues portant un objet criocéphale, liées au culte ambulatoire de l’entité divine, ont été installées dans les lieux les plus ouverts au public, à l’inverse des statues royales représentant Amon anthropomorphe, qui sont installées au fond des sanctuaires. Il existait certainement une hiérarchie entre les aspects humain et animal dans la pensée royale.En revanche, les particuliers ont représenté Amon sous divers aspects. Il est l’objet de leurs prières pour régler leurs affaires quotidiennes ou pour assurer leur survie posthume. Ils sont alors figurés dans des scènes d’adoration envers Amon, sous sa forme humaine ou animale et même sous la forme d’animal entier. Les particuliers montrent plus de flexibilité que les rois dans la sélection d’épithètes moins habituelles. Celles-ci manifestent tantôt la qualité de « démiurge », tantôt la qualité d’Amon comme « intercesseur » ou « sauveur » du peuple.Au terme de cette enquête, nous pouvons établir un nouveau corpus raisonné de l’iconographie et de la phraséologie d’Amon. Il nous est désormais possible de différencier les cultes officiels royaux, des pratiques privées et de « piété personnelle » grâce aux préférences montrées par les dédicants pour un type de monument en fonction de leur statut
Amun, the deity of the Egyptian pantheon, had acquired unparalleled prestige as a dynastic god in Thebes during the New Kingdom. Since his first appearance at the beginning of the 11th dynasty, after the unification of the Egyptian territories, the kings continued to dedicate the monuments, treasures of Egyptian fine art.During the New Kingdom, the popularity of Amun diffused among individuals with different social status. People produced numerous monuments in various forms of Amun. To explore the evolution of the Amun’s cult, we specifically investigated in the function of Amun, as his different aspects. The previous studies of Amun focused on one particular aspect, but none of them gave an overview of all aspects. We sought which function was related to either human or animal form of Amun. To perform these systematic surveys, we used the statistical method which is still a novel approach in the study of Egyptian religion. To obtain the significant numbers of data, we chose the most prolific time and place for the iconography of Amun : the New Kingdom in Thebes. We selected two types of objects particularly prevalent, stelae and statues which belonged to people from various social ranks. Based on more than 500 monuments data, we conducted two types of researches: iconographic analysis (ritual (ceremonial) type and associated character) and phraseological analysis (formulas type and epithets). We also included date and place (either east or west bank of the Nile). Those analyses revealed interesting results on the evolution of worship of Amun at that time. In particular, we could highlight huge differences between kings and commoners in their methods to approach to Amun.In summary, the kings selected motifs evoking important moments of royal ceremonies. In the phraseology of Amun, which remains conventional, kings emphasize parental appellation "son and father" and the quality of "sovereignty". In carrying out their monuments, they wanted to identify with anthropomorphic Amun or dialogue with him a reciprocal relationship, placing them on the same row, so to show their royalty. The animal form of Amun is only depicted in statuary as the sacred ram-headed form. Their statues presenting the ram’s head object related to the moving of the divine entity were installed in places more open to the public, unlike the royal statues of anthropomorphic Amun, which are installed in places the most sacred in the temple. There certainly was a hierarchy between human and animal aspects in the royal mind.In contrast, commoners valued his various aspects. Amun was the object of their prayers to adjust their daily business or for their posthumous survival. They then depicted in the worshipping scenes of Amun in his human or part-animal form and even in the form of whole animal. The commoners show more flexibility than the Kings in the selection of epithets less common. Theses epithets sometimes showed the quality "demiurge" and sometimes the quality of Amun as "intercessor" or "savior" of the people.The success of this attempt brought a new rational corpus of the iconography and phraseology of Amun. This study revealed that royal official cults was different from private practices and "personal piety" with the preferences shown by devotees for a type of monument, dependent on their status as well as the time

This thesis investigates the period in Judah which took place precisely a century between the death ofHezekiah (687 BCE) and the final fall of Jerusalem (587 BCE) Seldom has a nation experienced so many dramatically sudden reversals of fortune in so relatively short a time. Throughout the first half of the seventh century BCE the Assyrian empire reigned supreme. In the second half, in rapid succession, Judah, as a vassal, experienced periods of independence and of subjection, first to Egypt, then to Babylonia, before finally destroying herself in a futile rebellion against the latter. The aim of the thesis was to set Judah in the global context and investigate the role she played. To this end the Great Powers, namely Assyria, Egypt and Babylonia were surveyed, as well as were the Small Powers, like Judah, Phoenicia and the Transjordanian states, and the relationships probed. The thesis traces the life of the wicked but extraordinarily successful King Manasseh, and his equally reprobate son, Amon, who was brutally murdered by his servants, and was avenged by 'the people of the land'. Josiah is the only monarch who fits the Deuteronomistic requirements of a good king. Religious and national reform generally go hand in hand with politics, and the cultic reform and centralization of the cult characterise his reign. · With the fall of Assyria, the temporary surge into prominence by Egypt and the tragic death of Josiah in 609 BCE, Judah experienced radical political fluctuations and with them alternate subjugation by, and rebellion against, each of the major powers. Inexperienced leadership and a situation of dual kings, followed Josiah's death. The rapidly changing international scene demanded of the rulers of Judah skillful manoeuvring and exceptional adaptability, and frequently confronted them with ominous political situations. Judaean leaders and the puppet King Zedekiah, propped up by false prophets, failed to grasp the shift in the balance of power, and clung to questionable Egyptian aid against the new world power, Babylonia. Highly vulnerable and left in the lurch, Jerusalem faced protracted siege and famine in Jerusalem, destruction ofthe Temple, and deportation ofthe cream ofher people.
Classics and Modern European Languages
D. Litt. et Phil. (Judaica)