Search results for ""peeters publishers""

This HCOT volume provides a new translation of the book of Haggai, presenting the text in poetic format accompanied by a precise structural analysis that is based upon strict criteria of Unit Delimitation. It also provides a comprehensive overview of the history of interpretation pertaining to the book of Haggai. The commentary offers a detailed verse by verse exegetical discussion, including textual, grammatical, philological, historical, inter-textual, and theological considerations―especially in the context of the Book of the Twelve. Many details of this temple-building narrative from restoration era Judah are illumined by means of comparison with other ancient Near Eastern texts. Particular attention is given to the alignment of the oracles in Haggai with three festive days. In the standard format of the HCOT series, the author presents this material with introductions that are aimed at all readers, followed by more detailed exegetical treatments and scholarly discussions that incorporate a wealth of information from various disciplines.

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L’ouvrage est consacré à une petite partie du riche patrimoine livresque de la bibliothèque du monastère de Sainte-Catherine au Sinaï : les manuscrits syriaques écrits sur parchemin. Bénéficiant de l’apport des « Nouvelles découvertes » de 1975 et de l’identification d’un grand nombre de membra disjecta présents dans les bibliothèques étrangères, l’auteur s’emploie à reconstituer l’état de ces manuscrits, tel qu’il devait être au début du 19e siècle, avant que ne s’opère un important processus de fragmentation et de dispersion. De contenu presque exclusivement religieux (biblique, patristique et liturgique), ces manuscrits sont des témoins précieux des usages du livre dans les communautés chrétiennes de langue syriaque ; leur copie s’étend sur une période de huit siècles (de l’extrême fin du 5e s. à la fin du 13e s.). Le travail de reconstitution ici entrepris donne une vue d’ensemble de la part ancienne du fonds syriaque de Sainte-Catherine, bien plus précise que l’inventaire sommaire d’Agnes Smith Lewis paru en 1894, et marque une étape importante vers la réalisation d’un catalogue moderne. Il met en relation des fragments maintenant conservés à des milliers de kilomètres de distance. Il offre aux spécialistes (éditeurs de textes, biblistes, liturgistes, historiens, codicologues) une base renouvelée et plus sure pour de futures recherches.

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Negli anni dispari, la «Società internazionale per lo studio della Retorica Biblica e Semitica» organizza un convegno alla Pontificia Università Gregoriana (Roma). È l’occasione, per studiosi e ricercatori specialisti in questo campo specifico di studio, per esporre i risultati delle loro ricerche e confrontarli con gli altri. Partecipano anche gli studenti, in particolar modo i dottorandi, specialmente del Dipartimento di teologia biblica della Facoltà di teologia della nostra Università. La parte più ampia è consacrata alle analisi di testi, soprattutto della Bibbia — Antico e Nuovo Testamento —, ma anche di altri testi semitici, come il Corano, e più in generale di testi influenzati dalla letteratura biblica semitica, come la Regola di san Benedetto. Non mancano infine riflessioni metodologiche, per approfondire qualche aspetto della nostra metodologia esegetica. Every odd year the «International Society for the Study of Biblical and Semitic Rhetoric» organizes a conference at the Pontifical Gregorian University (Rome). It’s a great opportunity for scholars specialized in this specific field of exegesis to expound the results of their research and compare them with others. Also students participate, especially PhD students, in particular of the Department of biblical theology of our Faculty of theology. The largest part of the conference is devoted to analysis of texts, especially of the Bible — Old and New Testament —, but also of other Semitic texts such as the Koran, even other texts widely influenced by biblical texts, such as the Rule of St. Benedict. There are also methodological reflections, to deepen some aspect of our exegetical methodology.

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This volume contains the proceedings of the twenty-third Annual Egyptological Colloquium, held at the British Museum in 2014, augmented by additional papers. The twenty-three contributions investigate functionality, iconography and manufacture of ancient Egyptian coffins from the First Intermediate Period to the eighth century AD. The authors explore the conceptual aspects which lay behind the production of coffins through the study of iconography and texts, examining the functional role of these complex objects as 'structured compositions' which were designed to play an important part in transforming the deceased occupants and perpetuating their existence beyond death. Reinstating coffins in their archaeological and societal contexts, the papers reflect on the circumstances in which they were made, considering workshop practices and regional variability, and studying coffins not only individually but also as components of larger conceptual entities in which the mummy, the burial chamber and the tomb itself all had specific meanings. Several contributions focus on areas of current interest, such as the post-burial adaptation and reuse of coffins, considering how these issues relate to the economic environment in which they were made and to changing attitudes towards the immutability of burial arrangements.

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Carlo Dolci. A Refreshment reevaluates the works of the Florentine painter Carlo Dolci. For art historical authors of the late nineteenth and early twentieth centuries the name Dolci was used as a convenient epithet for mocking the sentimental style of the artist’s exclusively religious paintings. A seventeenth century audience, however, could still understand his `sweetness’ as an authentic expression of an old theological concept that went back to the bible itself: the so-called Dulcedo dei, or sweetness of God. This study looks at Dolci’s reception throughout the centuries to show how it came to be that the theologically substantiated aesthetic of sweetness in Dolci’s ÷uvre fell out of favor and into oblivion.

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L'expression de nos émotions est-elle la même d'une langue à l'autre? À partir d'un large éventail de langues présentes sur plusieurs continents, cet ouvrage témoigne de la grande variété des modalités d'expression des émotions, en fonction des codes culturels de différentes sociétés à tradition écrite ou orale. Les situations envisagées ici vont de la communication orale spontanée dans des contextes divers aux récits en passant par la création théâtrale et la poésie. S'appuyant sur ces sources multiples, l'ouvrage expose les procédés lexicaux grammaticaux, métaphoriques et discursifs ou encore les représentations graphiques mis en oeuvre pour exprimer les émotions. De nombreux exemples montrent également que la manifestation des émotions reste sous le contrôle des normes sociales. En fonction des situations et des contextes culturels, les émotions, en raison de leur intensité, demandent à être maîtrisées ou sublimées, dans un cadre convenu et par le biais du langage. Langues présentées: anglais, arabe hassaniyya, arabe oriental, arabe saoudien, arabe du Yémen, birman, chinois ancien, dalabon, égyptien ancien, français, gbaya, haoussa, inuit, japonais, kilivila, madourais, maya classique, maya yucatèque, langues océaniennes, langues sudarabiques modernes, tamoul ancien, tamoul moderne, vietnamien, yaqui, yidiche, yulu, zande, zarma.

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This volume explores the long, rich traditions of viticulture and wine production in Anatolia and Thrace, from the Neolithic era to the present day. Chapters by ten contributing authors illustrate the important and varied roles that viticulture has played in the Anatolian region, and how the vine and wine have shaped the civilizations of Anatolian peoples for millennia. Examining archaeological remains, archival and historical texts, works of art, the records of chroniclers, ethnographic data, migration and demographic patterns, and contemporary legislation and advertising, the ten authors collectively reveal the importance of wine production and consumption in Anatolia's past, and demonstrate why its legacy of tangible and intangible cultural heritage should be valued in the present, and protected in the future.

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Le volume Ras Shamra - Ougarit XXIV est dédié à la mémoire de Pierre Bordreuil. Chercheur de renommée internationale, épigraphiste, professeur, Pierre Bordreuil avait rejoint, en 1971, l'équipe de la mission archéologique de Ras Shamra. L'ouvrage collectif, qui correspond aux Études ougaritiques IV, comprend seize articles auxquels ont contribué neuf membres de l'équipe de Ras Shamra et cinq chercheurs extérieurs à la mission. Plusieurs textes sont directement consacrés à la personnalité et à l'oeuvre de Pierre Bordreuil. La plupart des études, qu'elles abordent l'archéologie ou les textes, sont des contributions à la civilisation ougaritique et plusieurs livrent des données inédites issues soit de l'exploitation des archives de la mission concernant les fouilles anciennes, soit des recherches de terrain actuelles sur le site de Ras Shamra et sur celui de Tell Shamiyeh.

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Søren Kierkegaard’s Fear and Trembling is a classic in both theology and philosophy alike. In what is probably his most well-known book, Denmark’s most famous philosopher muses, through his pseudonym Johannes de Silentio, about the Akedah story, the story within the book of Genesis which recounts Abraham’s binding of his son Isaac as a sacrifice to God. This collection brings together seven essays that read Fear and Trembling as a classic, that is: as a work that can speak meaningfully to people in different places and at different times, and that can be read fruitfully from within a diversity of theoretical frameworks and approaches. Fear and Trembling is linked here, not only with other important philosophers, such as Adorno, Heidegger and Westphal, but it is also related to the so-called “non-metaphysical” approach to Hegel and to the debate on the “ethics of belief”. Questions are raised about Fear and Trembling and religious diversity, historical criticism, and authorial intent, and the work is approached from within poetry (Erik Johan Stagnelius) and drama (Paul Claudel), but also from within one contributor’s personal experiences with theological education. In this way, the seven contributions brought together in the present book offer something of a panoramic view on Fear and Trembling, a view that may inspire to either turn or return to Kierkegaard’s most famous book, and let oneself, for the first time or once more, be challenged, disturbed, and maybe even repelled by this text that reflects on a father that is, or at least seems, willing to sacrifice his only son because God ordered him to do so.

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What moral or allegorical lessons can Homer's epics teach? Six essays by Christophoros Kondoleon, a 16th-century Greek scholar working in Rome during the last phase of Italian humanism, illustrate the moral qualities (esp. the autourgia) of the heroes, provide close readings of the two proems and of the description of Agamemnon's panoply in Iliad 11, answer a collection of miscellaneous, mostly philosophical "Homeric questions", and gather passages "on the good general (and soldier) according to Homer". While sometimes overtly indebted to the approaches of earlier Homerists (from Aristotle to ancient scholia, from Porphyry to Eustathios of Thessalonike, etc.), Kondoleon's treatises are unique both as original products in their own right, and as the only truly exegetical writings on Homer in Greek humanism. The present book provides the first critical edition (in two cases, the editio princeps) of these texts, with facing Italian translation and an introductory essay sketching their main features, their cultural significance, and some of their sources.

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This volume is a collection of papers in honour of Alfons Wouters. The contributions reflect the multiple aspects of Wouters’ scholarly activity: ancient grammaticography and language philosophy; humanistic education; literary and documentary papyrology; history of books and libraries in Antiquity. The papers are grouped into three sections: Language, philosophy and books: from ancient Greece to Byzantium; Grammar, writing, language contacts: Latin Antiquity and the Middle Ages; The classical heritage and its fruits: concepts and techniques. The volume opens with a biographical sketch and the list of publications of A. Wouters. Contributions by: L. Basset, V. Bécares Botas, P. Berrettoni, F. Biville, G. Bonnet, W. Clarysse, B. Colombat, P. De Paolis, D. Donnet, A. Garcea, R. Gusmani, J. Lallot, A. Luhtala, M.-H. Marganne, S. Matthaios, V. Mazhuga, A. Papathomas, T . Quadrio, D. Schenkeveld, F. Schironi, J. Schneider, I. Sluiter, P. Swiggers, D.J. Taylor, J. Uría, P. Van Deun, L. Visser.

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Mark 6:14-29 and Matthew 14:1-12 recount the death of John the Baptist. Herod had him imprisoned for denouncing as incestuous his marriage to Herodias, the former wife of his brother. During a banquet, Herodias’ daughter dances before Herod, who is so enchanted that he promises her a favor. At her mother’s behest, she asks for the head of John the Baptist. The king honors her request and has the head delivered to her on a plate (in disco), which she gives to her mother. When the disciples of John discover about his death, they bury his headless body. In this essay I revisit the iconographic motif of the dancing girl from an interdisciplinary perspective involving exegesis, gender, anthropology, ritual performance, psycho-energetics, Pathosformeln and paragone.

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Le rôle de Mgr Charue, évêque de Namur, au Concile Vatican II a été fort important. Exégète de métier et théologien de l’épiscopat, il a été élu membre de la commission doctrinale en octobre 1962 et vice-président de cette commission en décembre 1963. Il a exercé une influence considérable dans la rédaction de Dei Verbum, de Lumen Gentium et de Gaudium et Spes. Ses archives, qu’il avait soigneusement conservées, témoignent de la qualité de son travail et nous révèlent le réseau de ses collaborateurs au sein de la « squadra belga ». Dans l’inventaire, les documents ont été groupés selon les périodes du concile et classés selon les documents conciliaires. Pour chaque document sont mentionnés l’auteur, la langue et la date. Les lettres de la correspondance sont accompagnées d’un bref résumé. » Cet inventaire constitue un complément indispensable aux Carnets conciliaires de l'évêque de Namur A.-M. Charue, publiés à Louvain-la-Neuve en 2000.

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On peut s’interroger sur la pertinence aujourd’hui d’un texte qui s’intéresse à la tenue lors des assemblées de prière et semble viser surtout les femmes. Le difficile passage de 1 Co 11,2-16 a pu inspirer les deux voies d’interprétation suggérées par le titre : Paul misogyne ou chantre de l’émancipation féminine. L’auteur a voulu lire rigoureusement le texte, sans parti-pris, pour élucider tout ce que les expressions et mots obscurs de ce passage controversé peuvent signifier. Une telle entreprise exigeait de tenir compte de tout le texte sans en occulter quoi que ce soit, tout en tentant de comprendre le contexte et l’enjeu communautaire. Cette étude, qui départage dans le texte les pratiques que Paul cherche à promouvoir et les principes ou arguments qu’il utilise pour les appuyer, permet de discerner deux lignes argumentatives contrastées. Celles-ci révèlent l’attitude pastorale de Paul et sa reconnaissance du rôle de la femme « dans le Seigneur ». One can wonder how a passage addressing people’s hair or headdress – and as it seems mostly women’s – at prayer meetings can be relevant nowadays. This difficult passage (1 Co 11:2-16) has been read either as a proof of Paul’s sexism or as promoting women’s liberation. The author has tried to read this text rigourously, without any preconceived bias in as much as it is possible, to elucidate the meaning behind its many obscure words and expressions. This rather modest goal required taking into account the whole text, without leaving aside any controversial part, as well as trying to grasp its context and ecclesial dimension. Distinguishing within the text its sections where Paul tries to promote specific practices and those articulating the principles or arguments used to justify them, has revealed two distinct lines of arguments. Those show, as well as Paul’s pastoral stance, his positive attitude towards the role of women.

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Quatre-vingts ans après la parution de l'ouvrage toujours fondamental de Pierre Chantraine intitulé La Formation des noms en grec ancien (1933), le colloque international de Rouen (17-18 octobre 2013) s'est donné pour objectif de présenter quelques-uns des progrès effectués dans l'étude des suffixes qui servent à former les substantifs, les adjectifs et les adverbes en grec ancien, et d'observer ceux-ci sur la longue période qui va du grec mycénien jusqu'à la koiné. Les contributions réunies dans ce volume traitent de plusieurs séries suffixales importantes et sont précédées par des réflexions générales sur l'accentuation et sur le fonctionnement de la dérivation. L'étymologie n'est pas négligée puisqu'elle permet d'insérer des termes synchroniquement obscurs dans des séries dérivationnelles connues. La formation des noms en grec ancien n'est donc pas un sujet clos. Il importait de montrer que des progrès se font chaque jour et qu'il y a bien de nouveaux acquis. Les contributions réunies sont dues à des hellénistes de grand nom et à de jeunes espoirs talentueux, Francesco Dedè (Milan), Éric Dieu (Toulouse), José Luis García Ramón (Cologne), Nicole Guilleux (Caen), Daniel Kölligan (Cologne), Claire Le Feuvre (Paris), Audrey Mathys (Paris), Michael Meier-Brügger (Berlin), Georges-Jean Pinault (Paris), Christina Skelton (Los Angeles), Brent Vine (Los Angeles), Rémy Viredaz (Genève), ainsi qu'aux deux éditeurs du volume, Alain Blanc, professeur de linguistique des langues anciennes à l'Université de Rouen, et Daniel Petit, professeur de linguistique indo-européenne à l'École Normale Supérieure de Paris et directeur d'études à l'École Pratique des Hautes Études.

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This book consists of a theological hermeneutical reading of the meaning of creation in the First Testament as found in the writings of the Jesuit biblical scholar Paul Beauchamp. Out of his engagement in the contemporary dialogue between modern science and theology, Pambrun explores how a community's experience of creation, as expressed in the classical creation texts, represents a work of meaning that configures the Scriptures as a Book. This study examines how Beauchamp's methodological approach to the Law, the Prophets, and Wisdom as distinct classes of writings, each obedient to its own set of operations, permits an encounter to take place among the diverse creation texts. The result is an enriched understanding of the meaning of creation, a meaning governed at its core by a language of hope that, in a world scarred by suffering and violence, attests to the engendering of a new humanity.

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Although Thomas Jackson (1579-1640) is recognized by scholars as the most important theologian of the Laudian church, hitherto there has been no comprehensive study of his philosophical theology. The reason for Jackson's neglect is that scholars have been puzzled by the sources, character and influence of his Christian Platonism. From a close and comprehensive reading of his magnum opus - a massive twelve book commentary on the Apostles' Creed - this book shows how Jackson regards the Platonic tradition as an essential and perennial resource for the Christian theologian, anticipating and informing central aspects of Christian theological speculation and belief, given by divine providence to help him interpret and defend his creed. Special attention is paid to the influence of Nicholas of Cusa (1401-1464) on Jackson, an important moment in the history of thought since the German cardinal is generally thought to have been without intellectual successors in the early modern period.

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The meaning of tearing and splitting as a life-, love- and wisdom-generating event (for example, the tearing of the temple curtain) is profoundly rooted in the visual and literary 'bodies' of ancient and Christian thought. The primordial cosmogonic split is always sudden, is always sharp (like a knife), appears as a flash (sudden and all encompassing) and is experienced through the whole bodily sensorium (in shivering, bliss, sigh, wind, breath). The split is the epiphany of radical change, revolution and the transition beyond. The Greek deity Kairos embodies this mystery. The reach of Kairos can be detected in the theory of rhetoric (Sophists vs. Aristotle (385-322 BC)), in humanistic politics, in postmodern theology and in contemporary time-management. Iconographical studies have treated Kairos's Nachleben in Byzantine and Latin visual traditions where the god is conflated with Fortuna and Occasio. This essay addresses the impact of Kairos and its iconographic Nachleben from a literary and historical perspective, and further considers Kairos as a new art historical paradigm. Indeed, Kairos can offer us alternative hermeneutics to reconceive the image as chronotopos, as epiphany and as intercession.

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Documented evidence has shown that the Hebrew Bible was edited by successive scribes for centuries, and the impact of editing on the resulting text has proven to be crucial. A better understanding of any issue in the Hebrew Bible and ancient Israel requires a deep understanding of the editorial processes. As a consequence, the editorial processes of the Hebrew Bible have come to the fore in the most recent scholarly debates. Nevertheless, editorial processes in the Hebrew Bible are still poorly understood and a methodological overview is lacking. It is apparent that collaboration between scholars of different fields is needed, and a methodological discussion that takes into account all the editorial techniques witnessed by documented evidence in the Hebrew scriptures and the rest of the ancient Near East is required. This book is a step in this direction. Contributions in this volume by leading scholars approach the issue from various perspectives, including methodology, textual criticism, redaction criticism, Dead Sea Scrolls, Assyriology, and Egyptology.

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Ce Vocabulaire hittite présente, en français, une nouvelle version, augmentée et revue du Hethitisches Handwörterbuch de J. Tischler. De nombreux exemples, incluant expressions idiomatiques et chaînes enclitiques, accompagnent les traductions. L'objectif de cet ouvrage est de proposer un dictionnaire aisément accessible au monde académique et scientifique francophone et de contribuer ainsi au développement des études concernant le hittite et les langues voisines.

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This study explores the so-called Apology of Aristides as it can be found within Barlaam and Ioasaph (B&I). Scholars have started from the hypothesis (when comparing the Greek B&I version to the Syriac version) that the redactor of B&I has removed details from within the Apology. Although this has a prima facie probability, no scholar has addressed whether this one hundred year old hypothesis holds any truth. In order to understand a text within a framing text, one needs to get a clear idea of the latter, especially its textual form and its core ideas. This allows an insight into the relationship between the two entities. I ask which elements of the Apology entered B&I and have been seen as fitting this framework, which of the linguistic entities and theological ideas are consistent with both the time and content of B&I, and how the Apology reads as part of the overall narrative of the B&I. I explore the role played by this 'added' text in B&I, and why the author or redactor may have chosen to use it. Furthermore, is this text the only fragment that was added to B&I? Once the 'text' of the Apology is understood in its frame, I argue, can we examine how that frame may have impacted on the interpretation of the Apology, and whether and to what extent it may have impacted on the text itself. This answer to the latter question may already have been suggested when looking at how the linguistic entities fit the B&I frame. Finally, I compare the Apology of the B&I with the older Greek papyri of the Apology. A study such as this has never been accomplished, and yet such a study proves essential in understanding the Greek version of the Apology, as it appears in B&I, and how this new information relates to the other versions of the Apology. What we discover is that the redactor has not changed much of the B&I version of the Apology contrary to what previous scholarship suggets.This study explores the so-called Apology of Aristides as it can be found within Barlaam and Ioasaph (B&I). Scholars have started from the hypothesis (when comparing the Greek B&I version to the Syriac version) that the redactor of B&I has removed details from within the Apology. Although this has a prima facie probability, no scholar has addressed whether this one hundred year old hypothesis holds any truth. In order to understand a text within a framing text, one needs to get a clear idea of the latter, especially its textual form and its core ideas. This allows an insight into the relationship between the two entities. I ask which elements of the Apology entered B&I and have been seen as fitting this framework, which of the linguistic entities and theological ideas are consistent with both the time and content of B&I, and how the Apology reads as part of the overall narrative of the B&I. I explore the role played by this 'added' text in B&I, and why the author or redactor may have chosen to use it. Furthermore, is this text the only fragment that was added to B&I? Once the 'text' of the Apology is understood in its frame, I argue, can we examine how that frame may have impacted on the interpretation of the Apology, and whether and to what extent it may have impacted on the text itself. This answer to the latter question may already have been suggested when looking at how the linguistic entities fit the B&I frame. Finally, I compare the Apology of the B&I with the older Greek papyri of the Apology. A study such as this has never been accomplished, and yet such a study proves essential in understanding the Greek version of the Apology, as it appears in B&I, and how this new information relates to the other versions of the Apology. What we discover is that the redactor has not changed much of the B&I version of the Apology contrary to what previous scholarship suggets. This study explores the so-called Apology of Aristides as it can be found within Barlaam and Ioasaph (B&I). Scholars have started from the hypothesis (when comparing the Greek B&I version to the Syriac version) that the redactor of B&I has removed details from within the Apology. Although this has a prima facie probability, no scholar has addressed whether this one hundred year old hypothesis holds any truth. In order to understand a text within a framing text, one needs to get a clear idea of the latter, especially its textual form and its core ideas. This allows an insight into the relationship between the two entities. I ask which elements of the Apology entered B&I and have been seen as fitting this framework, which of the linguistic entities and theological ideas are consistent with both the time and content of B&I, and how the Apology reads as part of the overall narrative of the B&I. I explore the role played by this 'added' text in B&I, and why the author or redactor may have chosen to use it. Furthermore, is this text the only fragment that was added to B&I? Once the 'text' of the Apology is understood in its frame, I argue, can we examine how that frame may have impacted on the interpretation of the Apology, and whether and to what extent it may have impacted on the text itself. This answer to the latter question may already have been suggested when looking at how the linguistic entities fit the B&I frame. Finally, I compare the Apology of the B&I with the older Greek papyri of the Apology. A study such as this has never been accomplished, and yet such a study proves essential in understanding the Greek version of the Apology, as it appears in B&I, and how this new information relates to the other versions of the Apology. What we discover is that the redactor has not changed much of the B&I version of the Apology contrary to what previous scholarship suggets.

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Existing literature on the subject has pointed out that the sense of belonging generated by nineteenth-century nationalism often replaced religions in their public role of shaping common identity. In fact, religions did not get secluded into the private sphere but kept playing a role in the national discourse. A difference need nevertheless be detected between majority and minority religion. If the former could present itself as a societal cohesive factor, the latter has a more complicated task. The contributions in this volume reconstruct the adaptation strategies of nineteenth-century Catholic, Jewish and Protestant minorities in Europe as determined both by national contexts and internal dynamics. The two recurrent strategies of accommodation and confrontation took place in several forms and stages. The volume aims therefore at reconstructing the position of religious minorities in different European contexts (United Kingdom, Germany, the Netherlands, and Italy) in the period 1815-1914 but also at reassessing the concept of `religious minority’ as a factor of cultural change.

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Het kartuizerklooster in de Meierij van 's-Hertogenbosch werd in 1466 vanuit het klooster in Roermond gesticht. In dat jaar betrok de beroemde kartuizer Dionysius van Rijkel met enkele metgezellen een kloostertje in Olland bij Sint-Oedenrode. Na ruim een jaar verhuisde de gemeenschap al naar Den Dungen bij 's-Hertogenbosch. In 1472 vestigde het zich definitief in het nabijgelegen Vught. Daar woonden de kloosterlingen totdat het geweld van de Beeldenstorm hen daar in 1566 verdreef. Na een zwerftocht door de Meierij en een verblijf van bijna twintig jaar in 's-Hertogenbosch, werden de laatste kloosterlingen vanaf 1625 opgenomen in het nieuwe kartuizerklooster in Antwerpen, dat hun erfgenaam werd. Deze bundel bevat de volgende onderdelen over dit klooster: een overzicht over de historische en economische ontwikkelingen; de kloosterkroniek, geschreven door Gerardus Eligii; zijn vita; het kalendarium van het klooster; en ten slotte een demografische studie en een prosopografisch overzicht van alle kloosterbewoners.

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Washing away sin, though a common religious practice today, is a novel concept in the Hebrew Bible. This study utilizes the Conceptual Metaphor Theory of G. Lakoff and M. Johnson to analyze the striking and unusual metaphorical concept of washing away sin in the Hebrew Bible (Isaiah 1; 4; Jeremiah 2; 4; and Psalm 51). In these passages sin is conceptualized as a kind of stain (a bloodstain in Isa 1:15; 4:4; filth in Jer 4:14) or a kind of impurity (Psalm 51) and solving sin is conceptualized through the metaphor of washing. The correlation between the problem and its solution is logical: if sin is understood as a stain then washing is the remedy. The metaphor of washing away sin demonstrates some diversity within the Hebrew Bible and this work traces the various stages of the metaphor’s development. Though it occurs as a metaphor, nowhere within the Hebrew Bible is washing, although attested as a purification ritual, applied as an actual practice for responding to the problem of sin. Several centuries later, however, washing away sin is attested as an actual practice by the Qumran sectarians and the New Testament authors. Thus, this study goes beyond an analysis of the biblical metaphor to evaluate how it may have influenced the religious practices of select early Jewish and Christian communities. How did this radical shift from the absence of washing as a viable solution to sin in the Hebrew Bible to its importance in the sectarian community of Qumran and the New Testament communities come about? Here CMT is useful: what is attested as a metaphor in the Hebrew Bible, for example God washes away sin (Isa 4:4) and people wash with soap to remove the “stain” of sin (Jer 2:22), influenced how communities reading these sacred texts conceptualized sin. When sin is understood as a stain, a concrete entity that can be visualized and acted upon, communities understand washing to be a viable, symbolic practice in response to sin. Thus, washing, a metaphor within the Hebrew Bible, came to be applied as a practical ritual solution to sin within these communities so inspired and influenced by their sacred texts.

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Ranulph Higden's Speculum curatorum was composed in England about 1350. Book II treats the types and originating circumstances of all sin, but mostly focuses on the seven capital sins: pride, avarice, lust, anger, gluttony, envy, and sloth. Each is discussed with a thoroughness appropriate to the text's function as a manual of instruction for parish clergy. None of the sins is treated lightly, as any one of them could prevent the soul from achieving its eternal goal. The length of each discussion is also indicative of the sin's effect on Church life and discipline. Avarice - together with its worrisome components of usury and simony - is of special concern and consequently occupies about a quarter of the total commentary. Higden's exploration of the capital sins differs in format and purpose from earlier books on the same topic. The libri poenitentiales of the sixth through twelfth centuries usually just matched a sin with its recommended punishment; the summae confessorum of the thirteenth and fourteenth centuries were mostly oriented to helping a confessor understand how contrition, confession, and satisfaction were necessary components of the sacrament of penance. Higden wants both clerics and lay people to come face to face with all of the destructive aspects of sin. At times, as in the chapter on drunkenness, he weaves the psychological and pastoral dimensions of a certain sin into his painstaking analysis. The manual's fifty-one chapters aim to assist both priest and people to know the blandishments of sin thoroughly and, because of this knowledge, to avoid them.

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Based on the examples of Jeremiah 1 and 10, this volume contains contributions of the textual reception and of the exegesis of both chapters. Although textual history and reception history are to be distinguished from each other, they are interconnected, as the textual history of any biblical book is also part of its reception history. Jeremiah 1 and 10 are ideal "test cases" because their textual traditions (MT-Jer and LXX-Jer and its Hebrew Vorlage respectively) differ most significantly in terms of rhetoric, structure and content. The volume demonstrates how the Jeremiah's reception history helps to better understand the textual history of both chapters.

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Within one year of the conquest of Spania (AD 711), the Muslim conquerors struck coins, with legends in Latin, demonstrating the tenets of their faith: 'In the Name of God; there is no deity other than God, Alone, without compeer'. This proclamation was followed by a bilingual mint,drawn from the Qur'an: 'He is God, Unique, God Everlasting, He who has not begotten, and who has not been begotten, and equal to Him is not any one' (Qur'an 112). Then solely in Arabic, the coins replaced the legend Spania with al-Andalus. As the Christian population of Al-Andalus became increasingly arabicised, the need for translating their sacred scriptures into Arabic undoubtedly ensued. It is interesting to note that article 26 of the Fourth Council of Toledo (AD 633) had decreed that when priests were assigned to their districts (parishes), the bishops were to provide them each with a copy of the Gospels so that, having mastered the teachings of the Gospels, the priests would not err in the application of God's law and intent. An Arabic translation of the Scriptures - particularly the Gospels - would meet that requirement and satisfy a growing need of the priesthood and the faithful laity - non-conversant in Latin - to read and hear the sacred text in the language that they comprehended best.

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En littérature comme en peinture, le brouillage des hiérarchies est aussi constant que leur formulation, tant l'acte créateur se confond avec leur transgression et leur déplacement. L'importance théorique des genres paraît disproportionnée au regard de leur influence réelle sur la création littéraire et artistique. En revanche, leur impact se fait bien plus ressentir sur la réception des oeuvres, car ils fournissent des critères de jugement et permettent d'instaurer dans le système des beaux-arts une manière d'ordre politique. La transgression des hiérarchies est bien souvent involontaire, et quand elle est volontaire, elle apparaît comme un geste iconoclaste, mais ce geste lui-même n'est pas loin de devenir institutionnel. S'il est aujourd'hui banal d'étudier la transgression des frontières génériques, le présent volume interroge la fascination que les hiérarchies ont toujours exercée, envers et contre toute réalité, et la séduction paradoxale des genres mineurs.

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Reconsideration of the nature of the Greek attested in both the Septuagint and the New Testament has focussed in the past century on its place within the history of Greek. A central facet of the work of John Lee has been to demonstrate that biblical Greek is contemporary Koine, comparable to that found in inscriptions and papyri, and that it can be positioned within the history of the language. These essays honour him in considering various aspects of biblical Greek within its context. Lexicography is discussed in the light of particular 'Jewish Greek' features, the role of context for semantics, and the use of Modern Greek in lexicons. Septuagint translation techniques involving transliterations, loan-words, and ethnic terminology, and the grammatical topics of deponency and verbal aspect, are all analysed. The importance of papyri and numismatic evidence is highlighted, while the material witnessess of doublets in the manuscript tradition and of later Jewish versions represented in the Cairo Genizah and in marginal glosses are also examined.

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Cet ouvrage rassemble dix-neuf essais consacrés au quatrième évangile. Ces études ont été publiées entre 1989 et 2012. Elles sont regroupées en cinq parties: I. L'intrigue, II. Les figures, III. Le lecteur, IV. Christologie et théologie, V. Questions de la méthode. Jean-Marie Sevrin venait des études sur le gnosticisme quand il a accepté d'enseigner le Nouveau Testament. Le quatrième évangile, considéré par certains comme proto-gnostique sinon gnostique, l'offrait une bonne porte d'entrée dans ce corpus. Mais la question gnostique l'a vite paru inopérante pour comprendre ce texte, il parle d'autre chose. Quand on le lit, il faut pour le comprendre se laisser prendre à son jeu. Car il s'agit bien d'un jeu, d'une quête toujours inaboutie. Le fond du texte, sa vérité ultime, échappera toujours au lecteur. Et à ce jeu-là, l'auteur mythique du quatrième évangile est un grand maître. Les essais de Jean-Marie Sevrin, professeur émerite de l'Université Catholique de Louvain (Louvain-la-Neuve), rassemblés dans ce recueil forment l'indispensable complément à son livre Le Jésus du quatrième évangile (Paris, Mame-Desclée, 2011).

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Prefaces are perhaps the most original and intriguing genres of commentary on early modern fiction in English. Surprisingly, the front materials of the 'lesser' fictional texts published between 1650 and 1760 have not yet received the scholarly attention they deserve, and have been only selectively reprinted so far. The purpose of this anthology is to make many of these prefaces available, including a number of texts authored by translators and editors of fiction published in English translation during this period. An introductory essay proposes a typology of the various strategies of legitimization of narrative prose fiction in early modern Britain, through an examination of the recurrent tropes and codes of the genre. It suggests that prefaces to narrative prose fiction in English played a key role in the emergence of a new status for fiction in the years that have traditionally been associated with accounts of the 'origins' of the 'novel'.

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L'ouvrage revisite les concepts fondamentaux de l'hégélianisme à travers des «rencontres» entre Hegel et un certain nombre de ses devanciers, contemporains et successeurs. L'auteur sort d'une lecture simplement immanente de l'oeuvre hégélienne afin d'explorer les contacts explicites ou secrets, réels ou possibles de Hegel avec d'autres auteurs. Cet ouvrage permet de retrouver les qualités de Bernard Mabille qui ont fait sa renommée: des analyses d'une grande clarté, une érudition surprenante de précision, le souci de mettre l'histoire de la philosophie au service d'un programme original: redonner ses lettres de noblesse à la philosophie première.

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En 1713 paraît anonymement un roman, Les Illustres Françaises, dont l'auteur est un Parisien, Robert Challe (1659-1721). Dans quel contexte les Parisiens du temps ont-ils lu ce livre qui a connu un notable succès et exercé une influence certaine en Europe? En croisant leurs savoirs et les résultats d'une enquête aux multiples chemins, vingt-cinq spécialistes de la politique, des arts, de la littérature, des spectacles, des journaux, de la société tentent de reconstituer l'univers visuel, moral, intellectuel, religieux, politique, musical, des contemporains dans une approche fondamentalement interdisciplinaire. S'en dégagent les liens étroits du roman avec les réalités d'une époque dramatique pour la France, marquée par les renoncements de la paix d'Utrecht et par les déchirements religieux produits par la bulle Unigenitus. Les interrogations qui hantent les Parisiens de 1713 sont en résonance avec celles de Robert Challe, philosophe des premières Lumières telles que les révèle son roman, réaliste et libertin, mais aussi ses Mémoires, son Journal d'un voyage fait aux Indes orientales et son traité déiste clandestin. L'enquête met aussi l'accent sur la culture vivante qui, en 1713, nourrit l'imagination, la réflexion et la gaieté des Parisiens, acteurs et spectateurs, toujours prêts à rêver, à penser, à chanter et à danser.

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The 11th Origeniana conference took place at Aarhus University, Denmark, in August 2013. The theme of the conference was Origen and Origenism in the History of Western Thought. The present volume contains a large selection from the papers that were given at the conference. The majority of the papers deals with various aspects of the influence and reception of Origen and his thought and writings in Western traditions to this day. As was the case also in previous conferences, there was an opportunity to give papers on other aspects of current Origen research. The volume contains seven sections: Origen's thought in modern theology and philosophy; philological approaches to Origen's works; Origen's thought in the West in the Middle Ages and the Renaissance; Origen's thought in the West until John Scotus Eriugena; Origen in Western mysticism and liturgy; the reception of Origen in the East.

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Rome’s transformation from a regional force in Latium into a Mediterranean superpower (4th to 1st centuries BCE) was accompanied by an accelerated change of economic realities. The persistent influx of vast natural and monetary resources from abroad deeply altered the basis of Rome’s military. As income skyrocketed, the exercise of political influence at Rome became increasingly intertwined with issues of personal finance. Despite claims for frugality, the political power of senatorial families was always determined through the accumulation of wealth. By the 1st century BCE, the competition of these families for rank and recognition was dramatically wrapped up with access to monetary capital and economic resources. When the republic finally fell, this was also due to a financial crash that hit the very centre of Roman society. Examining monetary and financial assets, this volume discloses how economic power and `real’ capital augmented the nature of aristocratic power at Rome. Papers are grouped in three topical clusters: Currencies of Power, Money and State Action, Wealth and Status.

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2015 marks the five-hundredth anniversary of the Spanish mystic St. Teresa of Avila. This volume of the Journal of ESWTR is therefore dedicated to the issue of mysticism and gender. The mystical experience is a radical confrontation with oneself, where one recognizes one’s boundaries and is at the same time called to transgress them; it is a mystical transformation of the self that then will be able to transform unjust structures. Can mysticism today still unfold these capacities of transformation of self and societies, given the problems we are faced with? Using gender as a category of analysis, and adopting a gender-sensitive stand, the articles in this volume explore questions such as: How do issues of gender shape the relationship between mysticism and power? How have women mystics contributed to the field of mysticism? How can mysticism unfold a transformative power, both for individuals and societies? In short, what do we mean by mysticism today?

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This book is the first modern collection of studies about the fascinating figure of Thecla and the development of her cult in East and West. While her role in the Acts of Paul and Thecla has often been analysed, and was the subject of an earlier volume in this series, the historical development of her cult from early Christian to modern times has received much less attention and is therefore the subject of this book. The volume starts with a series of four studies that trace her cult and its literary manifestations from late Antiquity to Byzantine times. We hear about visions of Thecla and additional miracles beyond those already known, and we can follow her cult from Asia Minor, through Syria, to Turfan in modern Western China, although the autonomy and uniqueness of Thecla was often suppressed in these new localities. From the East we move to the West where her figure appears in Latin texts and a previously unpublished Arabic version of the Acts of Paul and Thecla. Subsequently, three chapters analyse representations of Thecla in Turkish Ayatekla (ancient Seleucia), in the grotto of St Paul in Ephesus and in Coptic iconography. From the East we then move back to the West, particularly to Spain. Thecla's cult was brought from Asia Minor via Armenia to Tarragona, where it remains alive today. The last two chapters look at the historiographical trajectories of the Acts of Paul and Thecla and the testimonies of the Christian martyrs, respectively. As has become customary, the volume concludes with an extensive bibliography and detailed index.

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Considérée au départ, dans les célèbres articles d'Abel (1884-85), relayé par Freud (1910), comme une aberration linguistique qui ne saurait s'expliquer qu'en tant que scorie d'un stade primitif de l'humanité, l'énantiosémie - le fait de signifier une chose et son contraire - n'a pas beaucoup retenu l'attention des chercheurs. C'est pourquoi la première partie du livre s'attache à montrer qu'il s'agit d'un phénomène courant, comme l'avait déjà reconnu Bergier (1837), aussi bien en français qu'en anglais (ch. 1 et 2). Dans la tradition linguistique arabe, au contraire, l'énantiosémie a fait l'objet d'un grand nombre de lexiques spécialisés qui mettent les données à la portée de tous. Ces données sont interprétées ici dans le cadre de la Théorie des matrices et des étymons, qui renouvelle complètement l'organisation du lexique de l'arabe et des langues sémitiques. Il s'ensuit que l'énantiosémie est abordée au niveau des étymons en non plus des racines, ce qui accroît considérablement l'inventaire des cas. On procède à un inventaire des étymons énantiosémiques (ch. 3), avant de proposer quatre types d'explication du phénomène (ch. 4). Les étymons énantiosémiques sont alors présentés sous forme d'un lexique par ordre alphabétique (ch. 5). Enfin un chapitre est consacré aux radicaux qui, pour l'instant, ne sont pas analysables en étymons mais qui constituent néanmoins des mots «à sens contraire» (ch. 6).

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This book collects the proceedings of a workshop on the late medieval and early modern history of companies and company law in Europe which was organized in 2012 by the Louvain research unit of Roman Law and Legal History. In total, seven original and innovative articles resulted from the fruitful confrontation of a younger generation's work and the critical scrutiny of some viri sapientes in the field of research at hand. Two of the articles focus on the history of so-called state-regulated companies in England and France, while four address various aspects of general private partnerships and early modern corporate practices as could be observed in the Southern and Northern Netherlands during the sixteenth and seventeenth centuries. All of the articles are based on original research efforts and present a variety of new insights on the topic at hand.

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Le site de Dendara, avec ses temples et ses dépendences, est un des plus beaux et des mieux préservés de l'Égypte entière. L'Itinéraire en décrit tous les édifices en insistant particulièrement sur les plafonds étoilés à sujet astronomique, l'ensemble osirien - unique dans le pays - et des multiples rituels représentés, en hiéroglyphes et en images, sur les parois. Celles-ci viennent d'être restaurées par le Service des antiquités de l'Égypte et les somptueuses couleurs du passé revivent; quelque trois cents photos rendent compte de cette splendeur retrouvée.

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Le Colloque international, qui s'est tenu dans le cadre du laboratoire de recherche (CRHI) du Département de Philosophie de l'Université de Nice Sophia Antipolis, en avril 2013, s'est proposé d'étudier le rapport entre infini et altérité dans l'÷uvre de Nicolas de Cues (1401-1464). Les spécialistes réunis ont circonscrit la thèse, qui traverse tout l'÷uvre du Cusain, selon laquelle rien ne peut être en dehors de l'infini. Les contributions rassemblées dans ce volume en révèlent la pertinence et montrent l'actualité d'une pensée qui soulève l'intérêt croissant des chercheurs. S'il y avait quelque chose d'autre en dehors de l'Infini, c'est-à-dire, en dehors de l'Unité pure et nue, Unité maximale, qui n'est susceptible ni de plus ni de moins, l'Un cesserait d'être un, il en serait fini de l'infini! L'enjeu exprimé dans cette problématique est de taille. Il entraîne tout un pan de l'histoire de la philosophie dans le sillage aventureux de l'hénologie néoplatonicienne. Le Parménide de Platon en avait montré le risque maximale: si l'Un est, et bien il n'est plus un. Nicolas de Cues a tenté de sauver l'unité de l'Un, en le «dynamisant» et le «dialectisant». L'Un ne peut s'affirmer qu'en niant ce qui le nie. Il est, selon une formule de maître Eckhart, negatio negationis. L'unité de l'Un, dès lors, ne pourra s'affirmer que par un retour sur soi. Elle est donc un résultat qui est pour Nicolas celui d'un processus ternaire, dont la clé est la connexio qui relie l'aequalitas à l'unitas initiale et sans vie, sauvant du même coup l'Un de l'abîme qui s'ouvrirait entre l'unitas et l'aequalitas et constituerait une altérité sans retour.

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Double names have a long history in Egypt. They are already attested on Old Kingdom funerary monuments, where concern about eternal life required a correct identification of the deceased. When Greek and Egyptian cultures came into contact under the Ptolemies, bilingual polyonymy (i.e. the combination of an Egyptian and a Greek name) became more popular. During this period, Greek ethnicity was valued as a symbol of power and social status, and was used to create borders between the rulers and the ruled. At the same time, however, it was a flexible concept and this made it a useful tool for crossing the very same boundaries it constructed. As ethnicity became a crucial aspect of one's identity, it is not surprising that bilingual polyonymy was well attested among those that formed a bridge between the ruling class and the Egyptian population: particularly military, administrative and priestly officials. Since they moved between largely separated ethnic contexts, combining names of different linguistic origins was a way to negotiate their ethnic identities. Rather than serving as a reliable source for ethnic origin, names can therefore be interpreted as an expression of the ethnic identity of an individual in a certain space or context.

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In the midst of growing religious plurality and diversity, interreligious dialogue has been an increasingly prominent response to this situation. The present project analyzes the history and significance of interreligious encounter, particularly in the U.S. American context but with implications that go beyond this setting. Focus is placed on the hermeneutical character of dialogue and its transformative power, examining what transformation means primarily through the lenses of philosophical hermeneutics. The transformation that arises from interfaith encounter involves a realized experience of truth disclosure. This event of growth is elucidated as transformation by integration, incorporating elements of the other into one’s own religious identity. This involves a renewal, expansion, and enhancement of understanding. For further illustration, the Buddhist and Christian traditions and their soteriological frameworks for transformation are explored. It is argued that interreligious dialogue, as a religious practice, engenders and supports the liberating transformation present in each religious worldview.

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Le Cours de linguistique générale (CLG) de Ferdinand de Saussure (1857-1913), publié en 1916, est à l'origine d'une vaste vague structuraliste en sciences humaines. L'édition posthume, réalisée par Charles Bally et Albert Sechehaye, est basée sur les trois cours de linguistique générale que Saussure a donnés à l'Université de Genève entre 1907 et 1911. L'exégèse de la pensée linguistique de Saussure, qui dans les dernières décennies s'est constituée en un domaine de haute spécialisation philologique, avait déjà abouti au constat d'un important effort de reconstruction systématisante et homogénéisante de la part des deux éditeurs, mais n'était pas parvenue à préciser la nature de «l'avant-texte» sous-tendant l'édition définitive. Or, cet «avant-texte», ou du moins un jalon crucial dans son élaboration, est la «collation» effectuée par Albert Sechehaye et revue par Charles Bally; ce texte de travail, qui est à la base de l'édition du CLG, est conservé comme manuscrit à la Bibliothèque de Genève. C'est le texte de la «Collation Sechehaye» qui est publié ici en facsimilé et en transcription. L'édition rigoureusement philologique, en conformité avec les principes de la «génétique des textes», est précédée d'une longue introduction historique, retraçant la genèse du CLG.

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Alfa Archeologie en de Centrale Bibliotheek Leuven nemen je mee op reis: naar het verre verleden van de lang vergane doden, die zorgvuldig door hun nabestaanden werden voorbereid op het hiernamaals. Begrafenisrituelen uit het verleden van de Lage Landen staan in deze publicatie centraal, evenals de informatie die uit de menselijke resten zelf kan worden gehaald. Doorheen een scala aan onderwerpen wordt een unieke kijk geboden achter de schermen van de archeoloog en de fysische antropoloog. Hoe begroeven de nu doden hun eigen doden? Wat valt er af te lezen van hun botten? Welke ziekten hadden hun weerslag op skeletten? Op deze vragen en meer wordt een antwoord geboden in deze overzichtelijke publicatie over de archeologie beyond the grave...

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This book articulates and defends an original account of the concept of care. The definition of care that is put forward describes acts of care as those which successfully promote some or all of the conditions necessary for another’s flourishing, for that other’s own sake. Having put forward an account of care, the book moves on to explore other questions relating to the practice of care, focusing particularly on the issues of paternalism and partialism. In formulating a definition of care, the book draws on work from various philosophical traditions including the Ethics of Care, neo-Aristotelianism and Practice Theory. The book is intended for theorists and practitioners alike and those who find themselves grappling with the question of `What does it mean to care?’

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Cet inventaire des archives de la ‘Conférence catholique pour les questions œcuméniques’ (1952-1963) – confié par le cardinal Willebrands, son co-fondateur et secrétaire, au Monastère de Chevetogne – permettra aux chercheurs de mieux connaître une étape vitale dans l’histoire de la participation de l’Église catholique au mouvement œcuménique. L'érection et les activités de la CCQŒ constituent sans doute une des initiatives les plus importantes du côté catholique avant le concile pour entamer le dialogue œcuménique avec les autres Églises, surtout avec le monde du protestantisme. Après quelques contacts préliminaires, Willebrands et Thijssen ont réuni en 1952 à Fribourg (en Suisse) un groupe international de théologiens et hommes d'Église qui étaient sensibilisés au drame de la division des Églises. Neuf réunions se sont succédées entre 1952 et 1963 et ont rassemblé jusqu'à 70 personnes. Dans ces réunions Willebrands et le Comité directeur ont cherché à étudier des thèmes fondamentaux pour le rapprochement œcuménique. De plus, le Comité directeur a élaboré en 1959 une Note importante à l'occasion de l'annonce du Concile. Les archives nous donnent ainsi des renseignements précieux sur l'évolution de l'esprit œcuménique tant du côté catholique que du côté du Conseil Œcuménique des Églises. L'inventaire mentionne pour chaque document le titre, l'auteur, la langue, la date et le nombre des pages. Pour une grande partie de la correspondance, un bref résumé des lettres a été ajouté. L'édition est précédée d'une Introduction du Professeur Peter De Mey qui étudie l’évolution théologique et œcuménique de la ‘Conférence catholique pour les Questions œcuméniques’. Un index onomastique conclut l'ouvrage.

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Ce commentaire du Livre IV, qui fait le point sur l'état actuel de la recherche dans les études propertiennes, offre un texte original et un apparat critique, accompagnés d'une traduction en prose. Le texte retenu, qui se fonde sur les travaux de Marc Dominicy, attribue au manuscrit T une place importante, mais secondaire par rapport à N, à la différence des éditions récentes qui favorisent l'hypothèse d'un stemma à trois branches. La première partie fournit, pour chaque élégie, une synthèse qui la replace dans son contexte et fait le point sur ses enjeux littéraires, historiques et sociologiques. Les commentaires ad uerbum, qui proposent une analyse fouillée de chacune des élégies, s'inscrivent dans cette perspective. Properce ne se borne pas, en effet, à refaçonner la fiction élégiaque de la puella et ses modèles, comme dans les trois premiers Livres. Il accorde une place majeure aux realia, à commencer par les monumenta de Rome, en articulant le réel contemporain et l'imaginaire à travers le prisme du mythe et de l'idéologie. Le poète élégiaque se démarque de la nouvelle conception du pouvoir politique, adossée à la tradition romaine, et qui s'incarne dans le mythe de la fondation chanté par Virgile et Horace. This commentary on Book IV, while describing the current state of the art in Propertian studies, provides an original text as well as a critical apparatus, together with a translation in prose. Unlike recent editions that favoured the hypothesis of a third branch, the text edited here, based on Marc Dominicy's works, attributes to Manuscript T an important yet secondary role, as opposed to N. In the first part, a critical synthesis places each elegy into context and reviews the literary, historical and sociological issues it may raise. This general perspective paves the way for the detailed ad uerbum analyses that follow. Indeed, Propertius does not only reshape the elegiac fiction of the puella and its models, as happened in the first three Books. He also focuses on realia, such as Rome's monumenta in the opening poem. His writing strategy consists in using the prism of myth and ideology in order to bridge the gap between contemporary reality and imagination. The elegiac poet takes a critical view on the emergence and development of a new conception of political power based on the revival of Roman tradition and the foundation myth sung by Virgil and Horace.

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