Diss.--Bonn.

Thesis (Ph. D.)--University of Chicago, 1935. / Text in German. Published also without thesis note, under title: Die Gestalt des Teufels in der deutschen Volkssage. "Bibliographie": p. 53-84.

Inaugural-Diss.--Rheinischen Friedrich-Wilhelms-Universität, 1972.

Thesis (Ph. D.)--Indiana University, 1961. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references and index.

蔡鈺玲. / "2005年10月" / 論文(哲學碩士)--香港中文大學, 2005. / 參考文獻(leaves 126-140). / "2005 nian 10 yue" / Abstracts also in English. / Cai Yuling. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2005. / Can kao wen xian (leaves 126-140). / Chapter 第一章 --- 緒論 --- p.1 / Chapter 第一節 --- 硏究緣起及動機 --- p.1 / Chapter 第二節 --- 研究範圍及方法 --- p.3 / Chapter 第二章 --- 龍女故事的形成 --- p.5 / Chapter 第一節 --- 先秦至漢代有關龍的傳說 --- p.5 / Chapter 第二節 --- 魏晉南北朝有關龍的故事 --- p.8 / Chapter 第三節 --- 唐代龍王龍女故事的形成背景 --- p.11 / Chapter 一、 --- 印度那伽故事的影響 --- p.11 / Chapter 二、 --- 中國水神故事的延續 --- p.23 / Chapter 第三章 --- 龍女故事的基本特徵 --- p.32 / Chapter 第一節 --- 龍女故事的主要情節單元 --- p.32 / Chapter 一、 --- 傳書 --- p.32 / Chapter 二、 --- 遊龍宮 --- p.35 / Chapter 三、 --- 取龍寶 --- p.36 / Chapter 四、 --- 娶龍女 --- p.38 / Chapter 五、 --- 龍女故事的敘述結構 --- p.39 / Chapter 第二節 --- 龍女故事的內涵與風格 --- p.40 / Chapter 一、 --- 龍女的形象及其象徵意義 --- p.40 / Chapter 二、 --- 龍宮的構造及其象徵意義 --- p.45 / Chapter 第四章 --- 龍女故事的演變與發展 --- p.49 / Chapter 第一節 --- ̐ơج柳毅̐ơخ與唐代龍女故事 --- p.49 / Chapter 一、 --- ̐ơج柳毅̐ơخ故事梗槪 --- p.52 / Chapter 二、 --- 落拓有節的儒士風範 --- p.53 / Chapter 三、 --- 虛實世界的雙重敘述 --- p.57 / Chapter 四、 --- 相知相許的夫婦情緣 --- p.61 / Chapter 第二節 --- 《張生煮海》與宋元龍女故事 --- p.66 / Chapter 一、 --- 《柳毅傳書》故事梗槪 --- p.67 / Chapter 二、 --- 油滑適俗的市民習氣 --- p.69 / Chapter 三、 --- 曠放坦率的女性面貌 --- p.74 / Chapter 四、 --- 《張生煮海》故事梗槪 --- p.79 / Chapter 五、 --- 「夫憑妻貴」的意識 --- p.81 / Chapter 六、 --- 「困擾水神」的異想 --- p.86 / Chapter 七、 --- 「姻緣天定」的格局 --- p.91 / Chapter 第三節 --- 《橘浦記》與明代龍女故事 --- p.93 / Chapter 一、 --- 《橘浦記》故事梗槪 --- p.94 / Chapter 二、 --- 食色性也的現實書寫 --- p.96 / Chapter 三、 --- 主動風流的妾侍情態 --- p.99 / Chapter 第四節 --- 《蜃中樓》與清代龍女故事 --- p.105 / Chapter 一、 --- 《蜃中樓》故事梗槪 --- p.106 / Chapter 二、 --- 自負豪邁的書生形象 --- p.108 / Chapter 三、 --- 忠情守節的婦女典範 --- p.112 / Chapter 四、 --- 愛情戲劇的敘事程式 --- p.116 / Chapter 第五章 --- 結語 --- p.120 / 參考資料 --- p.126

Thesis advisor: Timothy Duket / Synthesizing elements of so many traditions, fantasy has grown into perhaps the most pervasive genre of literature in the western world. The archetypal adventures and themes that have been carried into fantasy through ancient legends and myths have survived over the ages because it was decided long ago those tales had great worth. It was the unpopular and poorly formed legends that died out, while the superior stories were carried from culture to culture under new guises. In this way, fantasy can be seen as the culmination of human legends, filtered throughout history so that only the great tales remain. On what greater pedestal could a form of literature be based? Fantasy has even continued the refinement process in the last fifty years, with active writers like Jordan and Goodkind incorporating elements from the greatest of previous fantasy authors like Tolkien, Howard, and Donaldson. Thus fantasy is continually improving upon itself and evolving in new ways through its modification of old themes. How long can critics refuse to recognize fantasy as a legitimate form? With such admirable authors writing today, it seems logical that the answer would be sooner rather than later. Might fantasy be vanquished by sneering critics and replaced with another form of fiction? Gandalf claims even the Wise cannot see all ends, and while in no way do I profess such wisdom, I find it difficult to believe that, as the successor of mythology, fantasy will ever fizzle and die. A force greater than all the magic swords and rings combined would be necessary to kill four thousand years of human imagination. / Thesis (BA) — Boston College, 2003. / Submitted to: Boston College. College of Arts and Sciences. / Discipline: English. / Discipline: College Honors Program.

In the Bible certain objects appear in association with an individual character or characters and in particular narrative events. Rabbinic exegesis places these objects in new and innovative contexts. That is, the Rabbinic exegetes speak of the object's origin, history and fate: the circumstances under which the object was created, how it came into the possession of a Biblical character, its destiny, and, in some cases, its role in the Messianic era. This thesis examines Rabbinic interpretations of eight Biblical objects: Adam's garments, Abraham's ram, Solomon's throne, the staffs, asses, altars and wells used by various characters, and a divine fire. This is the first collection of the numerous parallel sources that deal with each of these objects. The traditions regarding these objects illustrate the Rabbis' concern with unity and continuity: different Biblical characters and events are linked together by means of the objects. The Rabbinic idea of the transmission of Biblical objects parallels the Rabbis' view of their own literature as having been transmitted through the generations.

Thesis (M.A.) - Carleton University, 2002. / Includes bibliographical references (p. 170-176). Also available in electronic format on the Internet.

Thesis--Bonn. / Includes bibliographical references (p. 163-169).

"Guo li Taiwan shi fan da xue guo wen yan jiu suo shuo shi lun wen."