William Butler Yeats and Aleister Crowley created literary works intending them to comprise religious systems, thus negotiating the often-conflicting roles of religion and modern art and literature. Both men credited Percy Bysshe Shelley as a major influence, and Shelley's ideas of art as religion may have shaped their pursuit to create working religions from their art. This study analyzes the beliefs, prophetic practices, myths, rituals, and invocations found in their literature, focusing particularly on Yeats's Supernatural Songs, Celtic Mysteries, and Island of Statues, and Crowley's "Philosopher's Progress," "Garden of Janus," Rites of Eleusis, and "Hymn to Pan." While anthropological definitions generally distinguish art from religion, Crowley's religion, Thelema, satisfies requirements for both categories, as Yeats's Celtic Mysteries may have done had he completed the project.

The following study traces the production and history of the talismanic scroll as a medium through a Fatimid, Ayyubid, and Mamluk historical periods. My dissertation understands the protocol of manufacturing and utilizing talismanic scrolls. The dissertation is a study of the Qur'an, prayers and illustrations of these talismanic works. I begin by investigating a theory of the occult the medieval primary sources of the Neo-platonic tenth century Ikhwān al-Safa and al-Bunī (d.1225). I establish that talismans are generally categorized as science (`ilm). Next, a dynastic spotlight of talismanic scrolls creates a chronological framework for the dissertation. The Fatimid talismanic scrolls and the Ayyubid pilgrimage scrolls are both block-printed and are placed within the larger conceptual framework of pilgrimage and devotion. The two unpublished Mamluk scrolls from Dar Al-Athar Al-Islamiyyah are long beautiful handwritten scrolls that provide a perspective on how the occult is part of the daily life of the practitioner in the medieval Islamic culture. Through an in depth analysis of the written word and images, I establish that textually and visually there is a template for the creation of these sophisticated scrolls. Lastly, I discuss the efficacy of these scrolls, I use theories of linguistic anthropology and return to the Islamic primary sources to establish that there is a language of the occult and there are people that practiced the occult. The word of God and the Qur'ān empower the scrolls I studied. As for the people who practiced the occult, I turn to the tenth century Ibn al-Nadim and Ibn al-Khaldun (d.1406), the people of the occult are understood. Yet, keeping in mind, that there is always a tension with the theologians that condoned practices of Islamic magic. / History of Art and Architecture

No description available.

Magic-sized nanocrystals (MSNs) are nanocrystals with a single size distribution. They have narrow spectral features that do not exhibit inhomogeneous line broadening. This enabled us to analyze homogeneous line broadening of CdSe and CdTe MSNs. In solution, we observed two aggregated configurations of CdSe and CdTe MSNs. Sub-peaks within MSN excitonic peaks were caused by these two aggregated configurations and surface states. A two-dimensional photoluminescence spectrum of a mixture of CdTe 427 nm and 500 nm MSNs gave direct evidence of Förster resonant energy transfer (RET) between the two sizes of MSNs. Normalized experimental overlap between donor emission and acceptor absorption spectra was on the order predicted by theory, confirming that there is sufficient overlap for RET to take place in this system. Additionally, within both aggregated configurations, the two sizes of MSNs were within sufficient distance from one another for RET to occur.

My aim with this thesis is to use a combination of posthumanist and feminist materialist perspectives in analysing the anime film Spirited Away (2001). The analysis is organised as follows: the first chapter of the analysis deals with the notions of agency and magic. Magic is an omnipresent force in the bathhouse depicted in the film; a force that creates connections between different bodies and that also bridges the language-matter divide. By making inanimate matter come alive, magic points to a conception of life as relations rather than as possession. However, magic also reveals the hierarchies at work, as not all animate(d) beings have the capacity or the right to use it. The first chapter is followed by three chapters focused on eating, understood as a kind of intra-action between different kinds of matter. Food is, as I will show, important in the negotiations of boundaries and agency. The question of who is eating who also reveals some of the power relationships that govern the posthuman world depicted in the film. In the two last chapters of the analysis I will, so to speak, push the food plate aside in favour of other matters. The fifth chapter will focus on the physical transformations taking place in the film and how these can be interpreted from a posthumanist and materialist perspective. I will look at embodiments, using a narratologically influenced perspective that allows for corporeal ambiguities and shuns notions of bodies as fixed and clearly separate from other bodies. The discussion will continue in the final chapter where I use 'monster theory' to further examine the leakages between categories. The monstrous corresponds not necessarily to widely-spread images of monsters (known from various cultural masterplots) or to bodies that distinctly disobey the norms. The morphological diversity exhibited by the characters in the film reveals the impossibility of clearly demarcating categories and boundaries between Self and Other.

Magic-sized nanocrystals (MSNs) are nanocrystals with a single size distribution. They have narrow spectral features that do not exhibit inhomogeneous line broadening. This enabled us to analyze homogeneous line broadening of CdSe and CdTe MSNs. In solution, we observed two aggregated configurations of CdSe and CdTe MSNs. Sub-peaks within MSN excitonic peaks were caused by these two aggregated configurations and surface states. A two-dimensional photoluminescence spectrum of a mixture of CdTe 427 nm and 500 nm MSNs gave direct evidence of Förster resonant energy transfer (RET) between the two sizes of MSNs. Normalized experimental overlap between donor emission and acceptor absorption spectra was on the order predicted by theory, confirming that there is sufficient overlap for RET to take place in this system. Additionally, within both aggregated configurations, the two sizes of MSNs were within sufficient distance from one another for RET to occur.

High–resolution multidimensional proton-detected NMR was used to study the solvent-exposed regions of a seven-helical integral membrane proton pump proteorhodopsin (PR). Fully deuterated PR samples with protons reintroduced to solvent-accessible sites through back exchange were prepared and found to produce NMR spectra with acceptable proton resolution (~0.2 ppm). Novel three-dimensional proton-detected chemical shift correlation spectroscopy was used for the identification and resonance assignment of the solvent–exposed regions of PR. Though most of the observed residues were located at the membrane interface there were notable exceptions, particularly in helix G. This helix contains the Schiff base-forming Lys231 and many conserved polar residues in the extracellular half. Solvent accessibility of helix G supports the hypothesis that high mobility of the F-G loop could transiently expose a hydrophilic cavity in the extracellular half of PR, and implies that such a cavity may be part of the protein’s proton-conduction pathway. / Natural Sciences and Engineering Research Council, Ontario Ministry of Training, Colleges, and Universities, Canadian Foundation for Innovation, Ontario Ministry of Research and Innovation, University of Guelph

This Master's thesis is centered on the enchanted violin and its role in six literary tales from nineteenth century Quebec. The motif is traced throughout its history and its developments in various Indo-European contexts. The importance of the enchanted violin in the oral traditions of Europe and French-Canada is underlined. The motif's literary transformation in the nineteenth century is also analyzed; authors of the tales studied were chiefly concerned with the creation of a national literature, and this affected their portrayal of the enchanted violin in several ways. Vladimir Propp's structuralist morphology is used in order to define the function of the violin as a magic object in each of the works. Lastly, a mytho-critical reading of the six tales concentrates on the symbolic power of the instrument and speculates as to its ethnographic origins.

Generally labelled as fantastic in nature, Maupassant's short stories pose a serious problem. The very term "fantastic" is itself highly ambiguous; there have been many attemps to define what makes a work of literature "fantastic" in nature, but none of these attempts have managed to capture the essence of the genre in its entirety. / What is most striking in Maupassant's narratives is precisely his rejection of the fantastic almost as soon as it occurs. Contrary to the more traditional literature of the fantastic, his narratives remain anchored in a realistic world, rendering the reader's experience even more unsettling. In a sense, Maupassant manages to tame the fantastic by normalizing it. / We intend, therefore, to position our work at the meeting point of these two concepts---realism and fantasy---in order to determine if the definition of "fantastic realism" we will be striving for can be verified through our analysis of the following stories: "Apparition", "La chevelure", "Le Horla" (first version), "La main", "La peur", "Magnetisme" and "Sur 1'eau". (Abstract shortened by UMI.)

Magic and the supernatural have always been fascinating topics for investigation, none more so than the belief in prophecy. Actually being able to predict future occurrences, sometimes long before they take place, is certainly a desirable ability, and so naturally it was something that was much sought after in ancient Greece and amongst the Zulu people of South Africa. This is the domain of this dissertationbelief in the power of divination and how this belief could appear to be interrelated between two distinct peoples who are separated not only by the passage of time and their geographical locations, but also by socio-economic changes like industrialization and globalisation. The beliefs of both societies in this particular area are sometimes strikingly similar, especially in how each group understood such esoteric notions as the human soul and the afterlife or underworld. The function of magic in these cultures is also of -importance, since divination is almost always classed as a magical activity. The relative closeness to each other of their metaphysical knowledge allows a closer study of the figure of the diviner or prophet, more specifically who it was that could become a diviner and the reasons for this 'calling'. Several examples like Teiresias, the blind seer, are also useful in demonstrating certain beliefs and patterns. The major part of this dissertation deals with certain ritual practices of diviniilg. Although there exist many variations on a theme, the most important forms studied here are dreams, oracles, oionomancy (divining by understanding the song or flight of birds) and necromancy' (divining with the aid of the spirits of the dead). The method of divining by studying one's dreams is a universal constant and seems to take place in all cultures, making the practice useful for the purposes of comparative study. In terms of oracles, I contend that oracular divination is not a uniquely ancient fonn,but can be clearly seen in certain elements of the practice of Zulu divining, especially in the work of the abemilozi (diviners working with familiar spirits) Because of these similarities it is quite difficult to maintain that oracular divination· as occurred in ancient Greece, is not also practiced among the Zulu to some extent. Birds have always held a certain fascination for people and so it is not surprising that they are also used for divining. For the Greeks they could herald the favour of the gods, while the Zulu made use of them mostly for foretelling changes in the weather. Finally, necromancy because of its connection with ghosts and the dead was often frowned upon, but for both the Greeks and the Zulu it was one of the most powerful methods of divining because it was the spirits, who had already crossed to the other side and so were believed to have access to supernatural knowledge, that were thought to be able to answer the questions posed by the diviner. Most importantly I conclude that there is an indication that the souls of these two peoples were close to each other. The beliefs and the manner in which they go about establishing, using and confirming them are much the same for the ancient Greeks and the Zulu, despite the fact that they are separated by time, space and socio-economic context. In all, the only real difference is that the Greeks came to later explore science as another knowledge system. For the Zulu, one system was enough. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2003.