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La ruralité dans les réalités de la vie après la mort physique en Égypte pharaonique. Enquêtes dans les Textes des Sarcophages et le Livre des Morts (2160-1085 av. J.-C.)
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M.-A. MOMBO, « La ruralité dans les réalités de la vie après la mort physique en Égypte pharaonique. Enquêtes dans les Textes des Sarcophages et le Livre des Morts(2160-1085 av. J.-C.) », Res Antiquae 10, Bruxelles, 2013.
 
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Tours de guet et tours "swnww" dans la campagne égyptienne
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F. MONNIER, « Tours de guet et tours swnww dans la campagne égyptienne », Res Antiquae 10, Bruxelles, 2013.
 
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Dédale a-t-il des traits varuniens ?
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M. MEULDER, « Dédale a-t-il des traits varuniens ? », Res Antiquae 11, Brussels, 2014, p. 175-184.
 
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L’image du tigre dans la Thébaïde de Stace. Entre motifs traditionnels et agenda narratif
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C. MAES, « L’image du tigre dans la Thébaïde de Stace. Entre motifs traditionnels et agenda narratif », Res Antiquae 12, Brussels, 2015.
 
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Le cheval et le pouvoir. Comment l’hippologie et le commerce de deux races au Bronze Récent ont pu changer le cours de l’histoire à l’Âge du Fer
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D. MICHAUX-COLOMBOT, « Le cheval et le pouvoir. Comment l’hippologie et le commerce de deux races au Bronze Récent ont pu changer le cours de l’histoire à l’Âge du Fer », Res Antiquae 12, Brussels, 2015.
 
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Camillus. Une transposition du grec "Gamilios" ?
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by Marcel MEULDER. — The word ‘Camillus’ refers to a servant of the flamen Dialis and to an young taking part to a formal wedding; it derives through the Etruscan language from the Greek word gamίlioV meaning “nuptial”. In his De lingua Latina, Varro gives to this word camillus a false etymology; he establishes a link to the Greek word kάsmiloV that refers in the Samothracian mysteries to Hermes as a servant of the Great Gods. By this false etymology, Varro…
 
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À propos du grec ΣΤΕΦΩ
Michel MASSON. — The etymology of στέφω is controversial. This article endeavors to give an account of the different theories and opens up some new prospects.
 
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Darius II Ochos et les quatre fonctions indo-européennes. Valère maxime, faits et dits mémorables, IX 2 Ext. 6
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by Marcel MEULDER. — Valerius Maximus, by citing one of the executions by which Darius Ochus, Cyrus’ and Artaxerxes’ father, subjects his political opponents, gives a new perspective to the Iranian religion during the last quarter of the fifth century b. C…
 
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La violence, le mal et l’agressivité dans la civilisation de l’Égypte pharaonique. Enquêtes dans les corpus funéraires et analyse des vocables et pictogrammes hiéroglyphiques (3000-1580 av. notre ère)
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by Michel-Alain MOMBO. — This research work puts a synoptic look on three words forming a whole in all the phases of Pharaonic Égypt history. Those words are violence, wrong (evil) and aggressiveness…
 
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Iscrizioni in antico ligure presso Campiglia (La Spezia)
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by Adolfo ZAVARONI, Stefano MEZZANI. — In this paper, the Authors present 6 of out 34 inscriptions in ancient Ligurian found near Campiglia (La Spezia) in the course of a research started in 2016 in the provinces of La Spezia and Massa-Carrara…
 
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by Herman J.J. MOORS. — Both the enigmatic biblical term šônîm (Prov 24:21), apparently a plural, and its Ugaritic equivalent šnm, are etymologically related to Arabic sanima, “to be high, gibbous.”…
 
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Matthieu DEMANUELLI, Marco CAPARDONI, Maria Elena BALZA, Clelia MORA. — This paper provides a survey on the available documentation coming from the Anatolian site of Kululu, which lays in the region named Tabal in the Assyrian sources of the 9th-8th century BC…
 
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by Marcel MEULDER. — Peirôs, a Thracian warrior in the Ilias, has the same name as the Hittite rider god Pirwa. Some facts defend this assumption…
 
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D’Horus à Pharaon et au peuple égyptien. La symbolique du dieu-fils dans la civilisation de l’Égypte pharaonique (2778-1085 av. J.-C.)
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According to the osirian myth, the man (Osiris) marries her sister (Isis) and it is the child (Horus) stemming from this union who becomes the heir apparent. It thus seems clearly that the son (Horus) becomes a god-son intended to govern Egypt, ground of the gods. The symbolism of the god-son indicates that in the country of Pharaoh, the power is above all intended for the male child, and that the sisters come to give evidence that it is indeed about a justifiable child. The son who is placed on the Egyptian throne has to be a god-son, because Egypt, being the property of the gods, the only ones of the gods-son are authorized to insure the royal load.
 
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Sur les pas des nobles hainuyers : l’archéologie du bâti et la valorisation des trésors d’architecture
C. MATHIEU. — De habitat van de Henegouwse lage adel tussen de 15de en de 17de eeuw - een patrimonium dat vaak miskend wordt - werd bestudeerd volgens een precieze methodologie…
 
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Apports et limites de l’archéologie expérimentale. La reconstitution du fourneau à sel gaulois de Pont-Rémy
G. PRILAUX, C. CHAIDRON, Chr. HOËT-VAN CAUWENBERGHE, A. MASSE. — Als ze met grote zorgvuldigheid wordt toegepast kan de experimentele methode veel toevoegen aan de kennis van de oude productie-activiteiten…
 
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La circulation des biens et des savoirs en Égypte romaine
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There is still a false look about commerce in Antiquity. Many clichés like life in autarky always exist. But, in Roman Egypt, commerce seems to be something of more complex.
There is local productions (like mining exploitations), but some towns are true centres of circulation of goodies coming from far away. Some sites testify of contacts with Arabia, India, Red Sea…by the way of ports like Berenice. Roads for caravans lie through deserts, with some military camps, wells and temples along them. Religious centres in commercial towns seem to be some keys to understand much the conception of commerce in Antiquity. In Roman Egypt, the emperor is portray like pharaoh offering local goodies (or exportation products coming in the site) to the pantheon. This fact could be easily explain: the piety of the king help to focalise the goodness of the gods on earthly economy.
 
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Dendour ou le temple exilé
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Dendour is a tiny but very interesting temple made by emperor Augustus in the Dodekaschenos, in the south of Egypt, next to the frontier with Nubia. Now, it is in the Metropolitan Museum of Art of New York, USA because it was given to the American government as thanks for help in the Aswan project. It is dedicated to two drowned brothers, venerated as “saints” by the local people. The scenes show these young men (but also divinities particularly venerated in Nubia) honorated by Augustus who give them local goodies as gold, incense, ivory…The cartouche of the king are interesting: some contain his name of pharaoh but some only the title Per- aha. The localisation of these cartouches seems to be not free: it could be an expression of political message of Augustus in this area what suffer of many conflicts and  revolts involving Roman Empire and Nubian sovereigns as the queen “Candace”. 
 
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Crudelis tu quoque, mater. Sur un passage problématique du chant de Damon (Virgile, VIIIe Bucolique, v. 47-50)
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The verses 47-50 of the eighth Eclogue are very confusing: they refer to personae whose identity can’t be clearly established (crudelis mater, puer improbus). Besides, their inelegantly emphatic form lets us suppose a textual corruption. Yet, an intertextual approach helps us to shed light on the meaning of the passage: the portrayal of incest in Catullian Carmen 64 (v. 403-406) − which obviously influenced Virgil − is very close to Virgilian verses, and takes place in a similar context: the depiction of crimes induced by Love. Hence our hypothesis that the ‘cruel mother’ (crudelis mater) and the ‘indecent child’ (improbus puer) are mentioned as an anonymous exemplum of incest.
 

 

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Les inscriptions de Lepcis Magna en l’honneur de Septime Sévère et de sa famille. Deuxième partie
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This article is the second part of a study intituled « The inscriptions of Lepcis Magna in honour of Septimius Severus and his family ». In this first article, we exposed the epigraphically corpus used and tried to identified author of this texts (see).
 
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L’enfant de la  IVe Bucolique : un autre Zarathuštra ?
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Because the ambiguousness of the Latin grammar we don’t know who in Virgil’s 4th Eclogue (vv. 60 – 63) smiles (the child to his mother or the mother to her child). In order to work out this problem we compare the birth of the child and Zoroaster’s whose Virgil’s contemporaries knew the live, at least partly. We thus may say not only the child smiles to his mother, but also he is born in a religious environment, as when Zoroaster was born. In the 4th Eclogue, Virgil provides the child with some Zoroaster’s salient features, in order that the child has the qualities of the founder of the religion the Parthians, i.e. the Rome’ enemies, practise, and because the child will see the submission of the Parthians.
 
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Antiquité classique et tradition biblique en symbiose dans l’Anthologie Palatine, VIII, Epigrammes 12-23
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In order to situate the Anthologia Palatina in the cultural history of Europe, this article analyses twelve literary epitaphs of Gregory of Nazianzus : 1. Book XXIV, Epitaphia 12-23, texts and observations; 2. biographical order of the poems; 3. the junction of classical and patristic traditions; 4. private poetry.
 
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Byzance et le Mont Athos au Petit Palais à Paris
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Under the auspices of the municipality of Paris, the art and history of Byzantium have been presented to the public in an exhibition gathering together a large collection of treasures from Mount Athos at the Petit Palais in Paris from the 10th of April to the 5th of July 2009.
 
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Les pérégrinations des marchands assyriens en haute Mésopotamie et en Asie Mineure
C. MICHEL. — At the beginning of the IInd millennium BC, inhabitants from the Aššur city-state, on the Tigris river, organized large scale commercial exchange with Anatolia…
 
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Les inscriptions de Lepcis Magna en l’honneur de Septime Sévère et de sa famille. Première partie
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This article, in two parts (see), studies the latin inscriptions dedicated to Septimius Severus and his family in the city of Lepcis Magna…
 
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I "saecula" etruschi
F. MORA. — Contre l’idée répandue que les siècles étrusques duraient plus de cent ans, on démontre que les siècles longs n’appartiennent qu’à l’annalistique romaine, tandis que les siècles étrusques duraient moins de cent ans…
 
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Tacite et Sima Qian
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Tacitus and Sima Qian (ca. 140-85 BC, author of the Shiji, the Records of the Historian) are eminent representatives of Roman and ancient Chinese historiography…
 
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Remarques sur "la maison du dieu"
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As regards the temples and sanctuaries, the author underlines the specific aspects of the Hittites in the indo-european civilisations. Very early the Hittites built dwellings for the gods. He stresses the act that the “houses  of the gods”, as they are usually designed, are built like human abodes. Among other points, the author draws our attention to presence of the gods in the sanctuaries as well as their relationship with their statues.
 
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De cuneatis, quas vocant, inscriptionibus persepolitanis legendis et explicandis relatio ou comment Grotefend perça le mystère du vieux-perse
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This paper offers a Latin to French translation of the small account Georg Friedrich Grotefend gave about his attempt of deciphering Old Persian cuneiform. The Göttingen young Latin teacher’s article, which title is De cuneatis, quas vocant, inscriptionibus persepolitanis legendis et explicandis relatio, appears partly, at first, in the Göttinger Gelehrten Anzeigen in 1802-1803. The last editing version, by W. Meyer, dates back to 1893. This work represents the key of Old Persian decipherment but has never been translated to date. It seems all the more necessary to do it since severals differences exist  between Grotefend’s own account and what can be usually read on the topic.
So, this text allows us to follow the decipherer’s work and progress, and his method, as Grotefend himself notifies, from general considerations on the three writings attested on Persepolis monuments, to very precise readings and translations of Old Persian  cuneiform inscriptions, what he calls “the first Persepolitan writing”.
 
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Guštāsp et Lug : des similitudes irano-celtiques
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Some parts of Guštāsp’s life told by Firdawsi’s Shahnameh are like some parts of Lug’s life: the Iranian prince and the Celtic god came incognito at the chief town of a kingdom; both presented themselves to king’s palace and enumerated their ability, but failed; both must undergo many tests, but then were successful; both became king’s allies, won at war, and became kings. These resemblances partly question Dumezil’s thesis and deny some parts of Guštāsp’s life are taken from an episode of the Mahābhārata.
 
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Reading Lycian Through Greek Eyes: The Vowels
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The purpose of this article is to revise the values that have been traditionally attributed by scholars to the Lycian vowels. In order to do that, I intend to study the Lycian names attested in Greek inscriptions, especially those present in bilingual inscriptions. Since the values of the Greek vowels are well known, this will help me to establish the values of the Lycian vowels.
 
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Quand la Montagne se rend à la ville
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In a previous paper, I showed that several cults carried out on the Mountain were related to foundation, and were meant to reinforce the roots of kingship as well as regenerating the king when the latter was aged, ailed or diseased. Today, I will examine two ceremonies where the Mountains move towards the city and try to discover the meaning of these travels: a monthly festival and a procession ceremony included within the KI.LAM festivities. In both cases the Mountains go to the city of Hattusha: I will demonstrate that in these two cases their journey is aimed at consolidating royalty and foundation. A new interpretation of the KI.LAM can therefore be surmised: it was one of the most important Hittite religious festivals. I will nevertheless recall the main characteristics of Hittite mountains and some aspects of ritual foundations performed on mountaintops.
 
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Télipinu au Tabal
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The Weather God of the vineyard mentioned in the Sultanhan and Bor inscriptions show many similarities with the one depicted on the Ivriz rock carving. Il therefore seems likely that we are dealing with the same deity when looking at these three monuments. The God shows characteristic features which compare well with those of Telepinu, one of the most important gods of the Hittite pantheon during the second millennium B.C.
 
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Grands rois, petits rois, gouvernants de second rang
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This paper investigates the relations between the Hittite and the Assyrian kings during the 13th century B.C., with special reference to the use of the title “Great King”. New possible interpretations of some famous passages of the royal correspondence are proposed, as well of the attitude of the Hittite king towards the Assyrian king.

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Alašiya et Ougarit
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At the end of the late Bronze Age, Alashiya was characterized by a very mixed population: Mycenians, Hittites,  “people of the sea”, Syrians.
The different excavations carried on the island show a general state of prosperity, with international trade expansion. Relations were numerous particularly with Ugarit as shown by the finding of a lot of cypriot ceramics in this city and its harbour, a specific writing, the settlement of Alashiyan people in Ugarit, letters sent between the two courts. The documentation unearthed from the “Urtenu’s house” confirms these relationships. People from Alashiya worked in Ugarit, Cyprus shifted copper, Ugarit horses, oil and handicrafts. Both royal courts exchanged “presents” and pieces of information; it might even be possible that they had been bound by mariage.
 
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Mythologie de fondation dans quelques îles et sur les rivages de la mer Égée
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Drawing a parallel between Apollo and Telipinu as founders brings to light the numerous analogies between the foundation processes in ancient Greece and Anatolia. Such analogies, which can hardly be put down to a common Indo-European origin, lead us to wonder whether Anatolia did not play a prominent part in the building up of the Apollo-centered foundation process in ancient Greece.
 
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Le bifolium sinaïtique grec μ 109
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The codex Sin. Gr. μ 109 recently discovered in Mount Sinaï contains 27 couples of moral sentences in iambic trimeters of the Carmen I,1,32 attributed to Gregory of Nazianzen. Those sentences are publiced and compared with the Benedictine edition of Patrologia Græca, 37, col.
 
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