Druj Aeterni is a large chamber ensemble piece for flute, clarinet, French horn, two trumpets, piano, two percussionists, string quintet, and electric bass. My composition integrates three intellectual pursuits and interests, ancient mythology, cosmology, and mathematics. The title of the piece uses Latin and the language of the Avesta, the holy book of Zoroastrianism, and comments upon a philosophical perspective based in string theory. I abstract the cosmological implications of string theory, apply them to the terminology and theology of Zoroastrianism, and then structure the composition in consideration of a possible reconciliation. The analysis that follows incorporates analytical techniques similar to David Cope’s style of Vectoral Analysis.

Throughout the history of music, the dialogue of cultures in the West-East discourse has produced various Orientalism models. Introducing a fashion for oriental decorations in Europe, using new instruments, borrowing modes of musical expression, as well as alluding to signs and symbols of oriental religions and philosophies gave rise to reshaping European musical aesthetics as early as the 18th century. At that time, Wolfgang Amadeus Mozart and his work were undoubtedly pivotal for the art. One can retrospectively observe that Turkish Janissary musical traditions significantly freshened and enriched the composer’s instrumental thinking. This can be seen most in the orchestration of Mozart’s oriental operas – namely, his singspiels Zaide and The Abduction from the Seraglio (Die Entführung aus dem Serail). Being a synthetic genre by its nature, opera is primarily related to literary activity; therefore, its oriental colour and imagery need to be immersed in the philosophical world of oriental narratives and storylines that were very popular in baroque and classicism art. Moreover, on the example of The Magic Flute (Die Zauberflöte), Mozart’s last opera, we can observe how the semiosis of Sufi texts explicitly present in this singspiel libretto gives the work new – Romantic – features. These new characteristics are not limited to the surface aesthetic level of decorations. As an opera reformer, Mozart reshapes the aesthetics of musical language, concurrently refining the ethical component of the genre. Thus, when analysing some instrumental, especially opera pieces by Mozart – namely, Zaide, The Abduction from the Seraglio and The Magic Flute singspiels, one can affirm that the synergy between all orientalism features in the composer’s works and established traditions of the European musical art resulted in the Viennese master creating a new ethical and aesthetic style model, which became seminal for the upcoming epochs.

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Thesis (MPhil)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: The aim of this thesis is to investigate the possible influence of Persian religion on dualism in Jewish apocalyptic literature, with particular attention to 1 Enoch. Many studies have been conducted on Jewish apocalyptic, although relatively few studies concentrate on Persian religious influence. One of the main reasons for this is the problematic dating of Persian sources, all of which appear to date to a later period than the Jewish apocalyptic texts they are suspected of influencing. Scholars who believe in the antiquity of the traditions underlying the Persian texts, such as Boyce, Otzen and Silverman, tend to be positive about the possibility of influence, whereas scholars such as Hanson and VanderKam insist that the origins of apocalyptic traditions can be found within Jewish religion and Mesopotamian culture, respectively. The dualism between God and evil plays a central role in Jewish apocalyptic. This basic dualism manifests itself in various dualities and on four levels. Firstly, on the cosmic level God is pitted against an agent of darkness (Satan/Belial/Mastema/Azazel) and good angels oppose fallen angels or demons. Secondly, in the physical universe God manifests in order, whereas evil shows itself in every area where God’s order is transgressed. Thirdly, on an anthropological-ethical level, mankind is divided into the righteous and the wicked according to the path each individual chooses within himself. Finally, on an eschatological level, the evils of the present age are contrasted with a glorious future that will begin when the messiah has appeared and the final judgment, which is sometimes linked with a resurrection, has taken place. In order to calculate when this new age will dawn, apocalyptic writers divide history into periods. Each of the abovementioned aspects finds a parallel in Persian religious thought, which revolves around the dualism between Ahura Mazda/Spenta Mainyu and Angra Mainyu/Ahriman. Each of the dualistic principles is supported by a host of divine beings and the battle involves nature and mankind, who are expected to choose a side. There is a strong messianic expectation, as well as a well-developed concept of a final judgment that involves resurrection, and the periodization of history is fundamental to the religion. This thesis attempts to trace the development of the abovementioned concepts in Jewish thinking, depending mainly on the Hebrew Bible as representative of ancient Israelite religion. Where discrepancies between Jewish apocalyptic and the ancient religion become evident, the possibility of Persian influence is considered. The investigation will show that each of the abovementioned aspects of the dualism between God and evil in Jewish apocalyptic contain traces of what might be the influence of Persian religion. / AFRIKAANSE OPSOMMING: Die doel van hierdie tesis is om die moontlike invloed van Persiese godsdiens op die dualisme in Joodse apokaliptiek te ondersoek, met spesifieke verwysing na die Ethiopic Book of Enoch. ‘n Groot aantal studies is reeds uitgevoer rondom Joodse apokaliptiek, alhoewel relatief min daarvan fokus op die invloed van Persiese godsdiens. Een van die hoofredes hiervoor is die probleme rondom die datering van Persiese tekste, waarvan almal uit ‘n latere tydperk as die meeste Joodse apokaliptiese tekste blyk te dateer. Diegene wat vertroue het in die antiekheid van onderliggende tradisies in Persiese tekste, soos Boyce, Otzen en Silverman, is geneig om positief te wees oor die moontlikheid van invloed, terwyl ander soos Hanson en VanderKam daarop aandring dat die oorsprong van apokaliptiese tradisies te vinde is in Joodse godsdiens en die kultuur van Mesopotamië. Die dualisme tussen God en die bose speel ‘n sentrale rol in Joodse apokaliptiek. Hierdie basiese dualisme manifesteer in verskeie dualiteite en op vier vlakke. Eerstens, staan God op die kosmiese vlak teenoor ‘n agent van duisternis (Satan/Belial/Mastema/Azazel), en sit goeie engele slegte engele of demone teë. Tweedens manifesteer God in die orde van die fisiese heelal, terwyl die bose manifesteer in die oortreding van God se orde. Op die derde, antropologies-etiese vlak, is die mensdom verdeel tussen goed en kwaad op grond van die weg wat elke individu in homself kies. Laastens word die boosheid van die huidige era op die eskatologiese vlak gekontrasteer met die glorieryke toekoms, wat sal aanbreek wanneer die messias gekom het en die laaste oordeel, wat soms verband hou met ‘n opstanding, plaasgevind het. Apokaliptiese skrywers verdeel gereeld die wêreldgeskiedenis in tydperke om sodoende te bereken wanneer die toekomstige era sal aanbreek. Elkeen van die bogenoemde aspekte vind ‘n parallel in die Persiese godsdiens, wat gebaseer is op die dualisme tussen Ahura Mazda/Spenta Mainyu en Ahriman/Angra Mainyu. Elkeen word ondersteun deur ‘n leer van goddelike wesens en die stryd sluit die natuur en mensdom, van wie verwag word om ‘n kant te kies, in. Daar is ‘n sterk messiaanse verwagting, sowel as ‘n goed-ontwikkelde konsep van ‘n laaste oordeel, wat gepaard gaan met ‘n opstanding. Die verdeling van wêreldgeskiedenis in tydperke is ook fundamenteel tot die godsdiens. Hierdie tesis poog om die ontwikkeling van bogenoemde konsepte in die Joodse denkwyse na te volg en maak hoofsaaklike staat op die Hebreeuse Bybel as verteenwoordigend van oud-Israelitiese godsdiens. Waar diskrepansies tussen Joodse apokaliptiek en die antieke godsdiens vorendag kom, word die moontlikheid van Persiese invloed oorweeg. Die ondersoek sal toon dat elkeen van die bogenoemde aspekte van die dualisme tussen God en die bose in Joodse apokaliptiek moontlike tekens van Persiese invloed toon.

During the 1980s, it was frequently claimed that spatial patterns of archaeological and contemporary settlements were closely related to the social nature of the societies which had created and modelled them (Hietala 1984; Hillier & Hanson 1984). Despite a decade of alternative claims, such theories are still widely accepted although in many cases the emphasis has shifted from economic factors to symbolic or social ones. The presence of a class-based social system is one of the major characteristics of Iranian society during the Sasanian era (224-651 CE). This social system was based upon the official religion of Sasanians - Zoroastrianism - and had a major impact on most aspects of Iranian society during this period. The far-reaching impact of this social system on architectural space and urban infrastructure is clearly representative of a class-based society. The collapse of the Sasanian world, accelerated by Arab invasions (641 CE), severely reduced the dominance of Zoroastrianism within Iran, heralding a fundamental change in the social life of its people. These changes, accompanied by the acceptance of a new religion, have been the focus of several researchers over the last decades (Kennedy 2001). In contrast to Sasanian society, Early Islamic social structure was characterised as one of equality and its urban forms as ones with little differentiation as typified by Medina (Zarrinkub 1993). The aim of this dissertation is to test the above assumptions and models with reference to a single urban site - the city of Barn. Selected due to its Pre-Islamic and Islamic occupations, its excellent state of preservation allows a full testing of the above assumptions through archaeological analysis. The results of this research indicate a continuation of patterns of Sasanian space and society into the Islamic period. In addition, the space and society of Bam, documented in this research, provides an important step towards a further understanding of the social and spatial organisation of Sasanian and Early-Islamic cities, as well as providing a foundation for additional research in this field.

The present work examines the debate about the permissibility of conversion in the Parsi community of India. It explores the historical development of the debate with a focus on the main groups and their ideologies. It shows that both of the sides of the debate aimed to formulate their convictions in a Westernized language for a greater social prestige, while in both cases largely preserving the traditional endogamic rules in practice.

The present work examines the debate about the permissibility of conversion in the Parsi community of India. It explores the historical development of the debate with a focus on the main groups and their ideologies. It shows that both of the sides of the debate aimed to formulate their convictions in a Westernized language for a greater social prestige, while in both cases largely preserving the traditional endogamic rules in practice.

During the 1980s, it was frequently claimed that spatial patterns of archaeological and contemporary settlements were closely related to the social nature of the societies which had created and modelled them (Hietala 1984; Hillier & Hanson 1984). Despite a decade of alternative claims, such theories are still widely accepted although in many cases the emphasis has shifted from economic factors to symbolic or social ones. The presence of a class-based social system is one of the major characteristics of Iranian society during the Sasanian era (224-651 CE). This social system was based upon the official religion of Sasanians - Zoroastrianism - and had a major impact on most aspects of Iranian society during this period. The far-reaching impact of this social system on architectural space and urban infrastructure is clearly representative of a class-based society. The collapse of the Sasanian world, accelerated by Arab invasions (641 CE), severely reduced the dominance of Zoroastrianism within Iran, heralding a fundamental change in the social life of its people. These changes, accompanied by the acceptance of a new religion, have been the focus of several researchers over the last decades (Kennedy 2001). In contrast to Sasanian society, Early Islamic social structure was characterised as one of equality and its urban forms as ones with little differentiation as typified by Medina (Zarrinkub 1993). The aim of this dissertation is to test the above assumptions and models with reference to a single urban site - the city of Barn. Selected due to its Pre-Islamic and Islamic occupations, its excellent state of preservation allows a full testing of the above assumptions through archaeological analysis. The results of this research indicate a continuation of patterns of Sasanian space and society into the Islamic period. In addition, the space and society of Bam, documented in this research, provides an important step towards a further understanding of the social and spatial organisation of Sasanian and Early-Islamic cities, as well as providing a foundation for additional research in this field. / Ministry of Science, Research and Technology of Iran

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For centuries, fire has been a sacred symbol from the eastern cultures to western regions. As one of the four states of matter, fire represents the great essence in our daily lives as an energy source with its warmth, light and aura, kindling feelings of truth and spirituality within us. In his poetic verses, fire was venerated by Zoroaster who led mankind to believe that there is one supreme lord that we may follow; a being that can only be known by the quest for truth (Asha). For Zoroaster truth was symbolic with fire as it brought people together in prayer. With the passage of time fire became consecrated in different orders with the higher ones being placed within covered buildings for protection. These buildings became temples of fire or Fire Temples where an eternal flame was kept and looked after by a priest so as to keep alive the salvation of humankind and continue our journey towards righteousness with the blessings of the supreme. With this, faith stayed alive as long as the Fire burned. Herein lies my celebration of fire where I announce it to the follower on the path to truth as an eternal flame burning, yet resting in a place worthy of all its glory; an ambiance created to venerate the flame and reassure the traveler that its light has more to offer than meets the eye. / Master of Architecture