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                <term xml:lang="en">identity</term>
                <term xml:lang="en">seal</term>
                <term xml:lang="en">relics</term>
                <term xml:lang="en">hagiography</term>
                <term xml:lang="en">dynastic propaganda</term>
                <term xml:lang="en">symbols</term>
                <term xml:lang="en">heraldry</term>
                <term xml:lang="fr">propagande dynastique</term>
                <term xml:lang="fr">emblématique</term>
                <term xml:lang="fr">héraldique</term>
                <term xml:lang="fr">reliques</term>
                <term xml:lang="fr">hagiographie</term>
                <term xml:lang="fr">identité</term>
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              <p>Like any other church and regardless of their founders, all medieval collegiate churches are dedicated to a saint or a divine entity that are the base of their identification. This identity is publicly shown on seals, through both an image and a legend. However, since the end of the 13th century, this system has been affected by the appearance of personnal emblems, mainly coats of arms, glorifying the founders and their heirs. In some of the examples presented in this paper (the Holy Chapel of Paris, Saint-Etienne of Troyes et the Valois’ Holy Chapels), besides heraldry, the seal image associates the portraits of the founders with holy relics or saints. In Vivier-en-Brie and Vincennes, the magnificence of the collegiate edifice emphasizes the founder’s honour. From being a simple memorial of the founder and his lineage, the seal tends to become a tool of dynastic propaganda.</p>
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              <p>Comme tout autre établissement ecclésiastique et quels que soient leurs fondateurs, les collégiales médiévales sont toutes vouées au culte d’une sainte, d’un saint ou d’une entité divine sur lesquels elles fondent leur identité. C’est cette identité qu’énoncent publiquement leurs sceaux, par le langage conjoint de la légende et de l’image. À partir des dernières décennies du XIIIe siècle, cependant, cette règle peut entrer en concurrence avec l’exaltation des signes personnels des fondateurs et de leurs héritiers. L’héraldique est la première convoquée à cette fin. Mais dans quelques exemples qui feront l’objet d’une attention spéciale (la Sainte-Chapelle de Paris, Saint-Étienne de Troyes et les Saintes-Chapelles des Valois), l’emblématique des sceaux des collégiales princières va jusqu’à associer l’image des fondateurs à celle des saintes reliques ou à la figuration des saints. À Vivier-en-Brie et à Vincennes, c’est la somptuosité de l’édifice qui est mise en valeur pour contribuer à la gloire des fondateurs. De simple mémorial du fondateur et de sa lignée, le sceau tend à devenir un outil de propagande dynastique.</p>
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