The aim of this study is to prove that neither 1 Peter 3:19 nor 1 Peter 4:6 refers to the Christian doctrine the ‘Descensus Christi ad Inferos’. The meaning of these two verses has long been debated (cf. Dalton 1989:27-28), and is very often seen as a reference to Christ’s descent into Hades (cf. Feinberg 1986:309). This study will be done by means of a parallel study. The first part of this study will involve the doctrine of the ‘Descensus’; looking at its origin and its development. It will be argued in this section that the roots of this doctrine can be found in Jewish-Christianity and not pagan mythology as has been suggested (cf. Bousset 1907:224ff&Beare 1945:145). The discussion of the doctrine is necessary, since we do need to know more about the doctrine to see whether it is the referent in 1 Peter. The second part of the study will then engage in the meaning of 1 Peter 3:19 and 4:6. This section will be very context driven. We will start with an introduction to 1 Peter, discussing all the preliminary questions (i.e. author, date, audience&form). This will be followed by a structural analysis of 1 Peter. Here it will be argued that the letter should be understood in terms of metaphors, with the ‘Diaspora’ as the controlling metaphor (cf. Martin 1992). The verses under discussion, form part of the third metaphor-cluster namely the ‘Sufferers of the Dispersion’, while the name of our subsection is’ The Righteous Sufferer’. By means of the grammatical analysis, and the influence of the pseudepigraphal book 1 Enoch, it will be shown that these verses do not allow themselves to be interpreted as references to the Descent of Christ into Hades. / Dissertation (MA)--University of Pretoria, 2008. / Ancient Languages / unrestricted

No single volume of mythological or philological research exists for Hades. In the one moment Hades appears in archaic Greek literature, speaking for only ten lines, Hermes stands nearby. Thus, to understand and journey to Hades is to reckon with Hermes’ close presence. As I synthesize research by writers from several different disciplines, may some light be brought into the depths. May we analyze Hades’ brief appearance in archaic Greek literature, examining how what I define as the “Hermetic” emits from his breath in the one moment he physically appears and speaks.

The aims of this thesis project have been to determine the feasibility of hyperon reconstruction utilizing a newly developed and implemented vertex fitter based on the Lagrange multiplier method. This was achieved through simulation and subsequent analysis of the reaction specified below, detailing the production of Λ-hyperon and K+ -meson pairs from proton-proton collisions. 𝑝(4.5𝐺𝑒𝑉)𝑝 → ΛΛ𝐾+𝐾+ This reaction channel provides a more complicated topology than previous benchmark studies of the fitter performance and is of interest as it enables studies of the strong ΛΛ interaction via the femtoscopy method. For this reason, measurements of this reaction channel were among the physics goals of the HADES beam time taking place in February 2022. As such, this study has provided insight into the feasibility of performing a femtoscopy analysis on this data by reconstructing the Λ-pair using the fitter. The obtained results provide the Λ-pair reconstruction efficiency and purities based on the lower limit of expected events collected during this beamtime. As for the fitter performance, it was found from the reconstructed kinematics of the Λ-pair that the fitter can effectively remove background over most of the kinematic region. However, for low relative momentum, combinatorial background becomes especially prominent. As this region is of interest in a femtoscopy study, it has been identified as especially challenging for the developed analysis procedure.

Le but de la présente thèse est d’étudier les témoignages sur la doctrine de l’« Hadès ouranien » du IVe siècle avant J.-C. au VIe siècle après J.-C. et de dégager les éléments essentiels. L’« Hadès ouranien », traduction de l’expression ὁ ἐν τῷ οὐρανῷ ᾍδης, est un thème de pensée qui caractérise tout un millénaire de la philosophie et de la religion de l’Antiquité païenne. En traitant ce thème historico-religieux, on se veut le plus complet possible mais tout en étant prudent envers nos sources, qui sont fragmentaires et qui proviennent, pour la majorité, de la tradition platonico-péripatéticienne et de ses commentateurs. Aussi, s’efforce-t-on de montrer que l’Hadès ouranien est un lieu de purification pour l’âme et donc, un purgatoire. D’une manière générale, notre recherche est la première entièrement consacrée au sujet de l’Hadès ouranien et à son évolution durant l’Antiquité. Pour ce faire, sur la base d’une approche contextualisée, nous croyons devoir distinguer en réalité trois lieux où l’Hadès céleste a été situé : il y a d’un côté l’emplacement dans la Voie Lactée (Héraclide du Pont) ; il y a aussi un effort, assez divers en ses formes, de situer ce Purgatoire entre la Lune et la terre ou aux alentours de la Lune (les académiciens, les stoïciens, Cicéron, Virgile, Plutarque, les écrits hermétiques) ; finalement, Numénius et les néoplatoniciens latins l’ont situé entre la sphère des fixes et la terre. Quant à l’évolution des éléments qui constituent notre thème, la thèse montre que le platonisme et le néoplatonisme ont fourni un milieu propice pour le développement et la propagation dans l’empire gréco-romain des doctrines sur l’Hadès céleste. De plus, ces mouvements ont aidé à la spiritualisation progressive de cet espace purgatoire. Par ailleurs, on établira certaines caractéristiques de notre thème : l’échappée de l’âme hors du corps, l’allégorie physique et la division, ontologique et physique, entre les mondes sublunaire et supralunaire. Dans une première partie, on traitera de la doctrine de l’Hadès ouranien dans l’ancienne Académie platonicienne (Héraclide, Xénocrate, Philippe d’Oponte) et dans le stoïcisme. La deuxième partie est consacrée à l’analyse du Purgatoire chez Plutarque de Chéronée. La doctrine du Purgatoire selon Cicéron et Virgile et chez leurs interprètes néoplatoniciens, ainsi que dans l’hermétisme et le gnosticisme sera traitée dans la troisième partie. Dans la quatrième et dernière partie, on explorera la doctrine du Purgatoire dans le Oracles chaldaïques et dans les écrits de Proclus, particulièrement dans son Commentaire sur la République de Platon. / The aim of the present dissertation is to study the testimonies concerning the doctrine of the “Celestial Hades” from the 4th century BCE to the 6th century CE and to uncover its essential elements. The “Celestial Hades”, translation of the Greek expression ὁ ἐν τῷ οὐρανῷ ᾍδης, is a pattern of thought that characterizes a millenary of the philosophy and the religion of Pagan Antiquity. In analysing this historico-religious motif, we try to be as exhaustive as possible, though we are very prudent towards our sources, which are in most cases fragmentary and originate from the Platonico-Aristotelian tradition. Hence, an effort has been made to show that the celestial Hades is a place of purification for the soul and thus a Purgatory. Generally speaking, our investigation is the first to be entirely dedicated to the study of the doctrine of the Celestial Hades and to its development during Antiquity. To achieve this aim, and following a contextualist approach, we have tried to distinguish three places where the Celestial Hades has been situated: it has been situated either in the Milky Way (Heraclides of Pontus); or between the Moon and the Earth or around the Moon (the Academicians, the Stoics, Cicero, Virgil, Plutarch, the Hermetical writings); finally, it has been situated, according to Numenius and the Latin Neoplatonists, between the sphere of the fixed stars and the Earth. As regarding its development, our study shows that the Platonist and Neoplatonist traditions have provided a favourable milieu for the propagation of this doctrine in Antiquity. Moreover, certain characteristics regarding our theme will be established: the ascension of the soul, the doctrine of physical allegory and the division, ontological et physical, between the sublunary and the supralunary worlds. In the first part of our research, we analyse the doctrine of the Celestial Hades on the Early Academy of Plato (Heraclides, Xenocrates, Philip of Opus) and in the Stoic school. The second part is dedicated to Plutarch’s doctrine of Purgatory. Thirdly, the same doctrine will be analysed in Cicero and Virgil, and their exegetes, as well as in the Hermetic treatises and Gnosticism. The fourth and last part will explore the celestial Purgatory in the Chaldaean Oracles and in the writings of Proclus, particularly his Commentary on the Republic.

Le but de la présente thèse est d’étudier les témoignages sur la doctrine de l’« Hadès ouranien » du IVe siècle avant J.-C. au VIe siècle après J.-C. et de dégager les éléments essentiels. L’« Hadès ouranien », traduction de l’expression ὁ ἐν τῷ οὐρανῷ ᾍδης, est un thème de pensée qui caractérise tout un millénaire de la philosophie et de la religion de l’Antiquité païenne. En traitant ce thème historico-religieux, on se veut le plus complet possible mais tout en étant prudent envers nos sources, qui sont fragmentaires et qui proviennent, pour la majorité, de la tradition platonico-péripatéticienne et de ses commentateurs. Aussi, s’efforce-t-on de montrer que l’Hadès ouranien est un lieu de purification pour l’âme et donc, un purgatoire. D’une manière générale, notre recherche est la première entièrement consacrée au sujet de l’Hadès ouranien et à son évolution durant l’Antiquité. Pour ce faire, sur la base d’une approche contextualisée, nous croyons devoir distinguer en réalité trois lieux où l’Hadès céleste a été situé : il y a d’un côté l’emplacement dans la Voie Lactée (Héraclide du Pont) ; il y a aussi un effort, assez divers en ses formes, de situer ce Purgatoire entre la Lune et la terre ou aux alentours de la Lune (les académiciens, les stoïciens, Cicéron, Virgile, Plutarque, les écrits hermétiques) ; finalement, Numénius et les néoplatoniciens latins l’ont situé entre la sphère des fixes et la terre. Quant à l’évolution des éléments qui constituent notre thème, la thèse montre que le platonisme et le néoplatonisme ont fourni un milieu propice pour le développement et la propagation dans l’empire gréco-romain des doctrines sur l’Hadès céleste. De plus, ces mouvements ont aidé à la spiritualisation progressive de cet espace purgatoire. Par ailleurs, on établira certaines caractéristiques de notre thème : l’échappée de l’âme hors du corps, l’allégorie physique et la division, ontologique et physique, entre les mondes sublunaire et supralunaire. Dans une première partie, on traitera de la doctrine de l’Hadès ouranien dans l’ancienne Académie platonicienne (Héraclide, Xénocrate, Philippe d’Oponte) et dans le stoïcisme. La deuxième partie est consacrée à l’analyse du Purgatoire chez Plutarque de Chéronée. La doctrine du Purgatoire selon Cicéron et Virgile et chez leurs interprètes néoplatoniciens, ainsi que dans l’hermétisme et le gnosticisme sera traitée dans la troisième partie. Dans la quatrième et dernière partie, on explorera la doctrine du Purgatoire dans le Oracles chaldaïques et dans les écrits de Proclus, particulièrement dans son Commentaire sur la République de Platon. / The aim of the present dissertation is to study the testimonies concerning the doctrine of the “Celestial Hades” from the 4th century BCE to the 6th century CE and to uncover its essential elements. The “Celestial Hades”, translation of the Greek expression ὁ ἐν τῷ οὐρανῷ ᾍδης, is a pattern of thought that characterizes a millenary of the philosophy and the religion of Pagan Antiquity. In analysing this historico-religious motif, we try to be as exhaustive as possible, though we are very prudent towards our sources, which are in most cases fragmentary and originate from the Platonico-Aristotelian tradition. Hence, an effort has been made to show that the celestial Hades is a place of purification for the soul and thus a Purgatory. Generally speaking, our investigation is the first to be entirely dedicated to the study of the doctrine of the Celestial Hades and to its development during Antiquity. To achieve this aim, and following a contextualist approach, we have tried to distinguish three places where the Celestial Hades has been situated: it has been situated either in the Milky Way (Heraclides of Pontus); or between the Moon and the Earth or around the Moon (the Academicians, the Stoics, Cicero, Virgil, Plutarch, the Hermetical writings); finally, it has been situated, according to Numenius and the Latin Neoplatonists, between the sphere of the fixed stars and the Earth. As regarding its development, our study shows that the Platonist and Neoplatonist traditions have provided a favourable milieu for the propagation of this doctrine in Antiquity. Moreover, certain characteristics regarding our theme will be established: the ascension of the soul, the doctrine of physical allegory and the division, ontological et physical, between the sublunary and the supralunary worlds. In the first part of our research, we analyse the doctrine of the Celestial Hades on the Early Academy of Plato (Heraclides, Xenocrates, Philip of Opus) and in the Stoic school. The second part is dedicated to Plutarch’s doctrine of Purgatory. Thirdly, the same doctrine will be analysed in Cicero and Virgil, and their exegetes, as well as in the Hermetic treatises and Gnosticism. The fourth and last part will explore the celestial Purgatory in the Chaldaean Oracles and in the writings of Proclus, particularly his Commentary on the Republic.

Techn. Universiẗat, Diss., 2005--Darmstadt.

In the dominantly small-scale subsistence agricultural system of Ethiopia, where most of the organic inputs are not returned to soil and land is not used based on its best suitability, the contribution of agriculture to climate change mitigation/adaptation through reduction of greenhouse gases emission is undermined. When this low-input agricultural practice is coupled with rugged topography, high population pressure, generally low soil fertility, and looming climate change, ensuring food and nutrition security of society as well as sustainable use of land resources is practically impossible. Under such circumstances, finding alternative land uses, through scientific investigation, that meet the triple mandates of climate-smart agriculture under current and future climate is imperative. In view of this, a study was conducted in Hades Sub-watershed, eastern Ethiopia, to evaluate the carbon stock of major land uses, evaluate suitability of land for rainfed production of sorghum (Sorghum bicolor L.), Maize (Zea mays L.), coffee (Coffea arabica), upland rice (Oryza sativa L.) and finger millet (Eleusine coracana L.), and project biomass production of late-maturing sorghum and maize varieties under changing climate and its contribution to carbon sequestration and reduction of greenhouse gases (GHGs) emission. Soil and vegetation samples were collected following recommended procedures. Secondary data on required crop parameters were collected for model calibration and validation in the biomass projection study made using the AquaCrop v6.0 model. Climate data of the study area was obtained from the National Meteorology Agency of Ethiopia and analyzed following standard procedures. Near-century (NC) (2017-2039) and Mid-century (MC) (2040-2069) climate was projected under two emission scenarios (RCP4.5 and RCP8.5) using four models (CNRM-CERFACS-CNRM-CM5, ICHEC-EC-Earth, MOHC-HadGEM2-ES, and MPI-M-MPI-ESM-LR) and a Multi-model Ensemble. Biomass production projection, for the climate projected under the two emission scenarios using the four models and the ensemble, was made for late-maturing sorghum (Muyira-1) and maize (BH661) varieties. From the projected biomass, organic carbon and its equivalent CO2 were estimated. Furthermore, adaptation measures, involving adjusting planting dates and irrigation, under the changing climate were evaluated for their influence on biomass production under the time slices, RCPs, and models mentioned above. The carbon stock assessment study was conducted on four major land uses (cultivated, grazing, coffee agroforestry, and forest lands) identified in the study area. The land suitability assessment, using the maximum limitation method, study was conducted on four soil mapping units identified in the sub-watershed. Results indicate that total organic carbon stock (soil, litter plus live vegetation) in the sub-watershed ranged from 138.95 ton ha-1 in the crop land to 496.26 ton ha-1 in the natural forest. The soil organic carbon stock was found to be relatively higher than that of the vegetation carbon stock in the natural forest and coffee agroforestry land uses. The results of suitability evaluation revealed that the maximum current and potential (after corrective xix measures are taken) land suitability class for production of late-maturing sorghum (180-240 days cycle), maize (180-210 days crop cycle), finger millet (120 – 150 days cycle) and coffee in the sub-watershed is marginally suitable (S3c). The maximum current and potential land suitability for upland rice (120 days) is not suitable (N2c). The major permanent limiting factor is low mean temperature (14.6 C) of the growing period in the study area as compared to the optimum temperature required for optimum growth of the selected crops. The major soil and landscape limitations include steep slope, poor drainage of low-lying areas, shallow effective root zone in the upper slopes, low organic matter and available P for sorghum and maize, high pH for maize and wetness for coffee. In all the climate models and emission scenarios, minimum and maximum temperature increment is high during June-July-August-September (JJAS) compared with the other seasons. The modest rise in minimum temperature and the slight increment of maximum temperature during the crop growing seasons (February-March-April-May (FMAM) and JJAS will benefit late-maturing sorghum and maize production in the study area. For the same model, the projected biomass yield and organic carbon sequestration of the two crop varieties varied with time slice and the type of emission scenario used. Generally, increasing biomass production and carbon sequestration were projected for Mid-century (MC) than Near-century (NC) for most of the models used. Late planting would increase sorghum biomass yield and the corresponding organic carbon as compared to early planting as projected by most of the models under both RCPs. Most models predicted an increase in maize biomass yield and organic carbon sequestration if supplementary irrigation is used. The results of this study indicate that the current land uses are not enhancing carbon sequestration because of their exploitative nature and the soil/landscape and climate are not optimum for production of the crops studied. The rise in temperature in the coming 50 years is expected to create a more favorable condition for production of late-maturing sorghum and maize varieties. In order to enhance carbon sequestration, soil productivity and crop yield, and reduce greenhouse gas emissions, the current land uses and their management require re-visiting. / College of Agriculture and Environmental Sciences / Ph. D. (Environmental Sciences)

In Homer’s work Iliad, Achilles is harassed in the sleep by the ghost of his friend Patroclus who demands a burial by him to be able to find peace. From this we get an understanding of how important it was for the ancient Greeks that their dead were given a proper burial for the soul to enter Hades and be able to find peace. If the deceased body was not buried, the soul became restless that harassed and had the power to harm the living. Infants belong to the group of individuals that do not appear to have had any consistent way of how to deal with them after they died. Some of them did not receive anything even close to a burial that a deceased adult would have received. Why infants were handled differently in certain contexts and locations is a mystery and begs the question of whether they were not considered to be people when they died and what was required to be considered worthy of a funeral when being dead. The purpose of this study was to investigate whether infants ended up in Hades or not, with the ancient Greeks' view of death and dead bodies as a theoretical starting point. To fulfill the purpose, the following questions were asked; how were dead infants handled? Were they considered to be 'real' individuals? How do the dead infants relate to the notions of becoming restless dead? To be able to answer these questions, I researched material from three different categories of evidence. The discussion has been divided into archaeological, iconographical, and literary sources. There are many different answers to the questions of this thesis as the different sorts of source material indicate diverse answers and attitudes to infants. It all probably depends on the different geographical places, economy, and status in society. These different answers also generate different attitudes to infants and whether they in fact were a real person. But through this thesis I have displayed factors that can support my theory about infants in Hades and that they – in worst case scenario – could end up like restless dead.