Religious Studies & Arabic / D.Litt. et Phil. (Religious Studies)

The thesis begins with an overview of views concerning the dating of Isa 24–27 and its place within the genres of apocalyptic and eschatology, before stating its aim as showing how Canaanite myths were used by the author to give future hope rooted in cultic ideals. The second chapter looks at the image of the divine warrior, with particular emphasis on the chaos enemy as the dragon/serpent/sea, and the remarkable similarities between Isa 27:1 and the Ugaritic KTU 1.5.i.1–5. A possible cultic setting of the combat myth is examined, together with the question of why the myth appears here in an eschatological manner. The following chapter discusses the Israelite and Canaanite traditions concerning the holy mountain and divine banquet. Zion motifs are compared with those of Mt. Zaphon, and the nature of cultic feasts considered in Israelite and Canaanite literature, as well as later traditions. Chapter Four argues that the verses concerning death and resurrection represented exile/oppression and restoration, at a time when ideas of resurrection and judgment after death were emerging. The Israelite imagery of Mot/Death and Sheol are examined in relation to the nature of Ugaritic Mot, showing how Canaanite traditions were used to demonstrate Yahweh’s might and the possibility of individual and universal restoration. The following chapter places Israelite religion within the context of Canaanite fertility cults and popular practices. That myth and cult are connected is the basis for the view that the themes in Isa 24–27 were passed down to the post-exilic era via cultic activities and the reuse of myths to promote Yahweh, whether the author was aware that he was using ancient, mythological ideas or not. The sixth chapter gives a short overview of hope in the Hebrew Bible, before demonstrating how the universalism of Isa 24–27 combines with the ancient mythic themes to provide an eschatological hope in an all-encompassing deity. The paper concludes that the author of these chapters deliberately used Canaanite mythology to show how the final victory, rule, and celebration of Yahweh would bring about a personal and moral victory for all nations.

Thesis (DLitt (Ancient Studies))--University of Stellenbosch, 1998. / This is an iconographic study of the motifs of the sea, lion, wings, horns and the enthroned in the iconography of Palestine/Israel with reference to the vision of Dan 7:2-14

<p>The intention of this essay is to put the light on and to discuss if there is a connection between a pre-Christian creation mythology and naked rocks on prehistoric sacred places in Scandinavia. Archaeological as well as historical materials are studied. The historical material is mostly from Snorre Sturlasons Asasagan with the explanation of the creation of the world. In this story the world was built from the body of a killed and deposited giant named Ymer. Almost the same myth is told in all Indo-European countries. Asasagsan tells about the Gods and the people in the late iron-age. Sanda in Fresna socken and Helgö in Ekerö socken, both in Uppland and both in activity in late iron-age are used as archaeological example of places where naked rocks are used as some kind of altar for rites.</p>

В работе рассматривается эволюция лошади, мифология ее, воплощение в живописи и литературе. / Apžvelgiamas arklio vaidmuo civilizacijos, žmonijos kultūros istorijoje, parodoma evoliucija.Kreipiamas dėmesys į arklio įvaizdį mitologijoje, tautosakoje ir dailėje. Nagrinėjama L.Tolstojaus apysaka "Cholstomeras".Ji gretinama su A.Kuprina "Izumrud". / Herein, the role of a horse in civilization and history of culture of humanity is reviewed, its evoliution is disclosed. The image of horse in mythology, folklore and art (M.V.Vasnetsov, K. Petrov-Vodkin) is focused. In the analytic part, the story "Kholostomer" by L.Tolstoy is discussed upon. History of the horse is compared with story "Izumrud" by A.Kuprin.

Šiame bakalauro darbe išanalizuotas medžio fenomenas vaizduojamajame mene įvairiais laikotarpiais. Vaizduojamasis menas – tai šiuolaikinis pranešimas, įeinantis į medijos sąvoką. Medija apima fotografiją, kinematografiją, videografiją bei žiniasklaidą. Senovės lietuvių simboliai, ornamentai, raštai – visa tai taip pat yra vaizduojamasis menas. Šiai temai atskleisti buvo išnagrinėtas medžio vaizdavimas lietuvių liaudies mene ir mitologijoje. Taip pat buvo išnagrinėta medžio samprata bei funkcijos šiuolaikinių medijų perspektyvoje. Išanalizuotas medžio vaizdavimas ir svarba šiuolaikinių menininkų darbuose. Sukurtas animacinis filmukas „Medis”. / This movie, presented as the final work for the Bachelor’s degree in visual arts, analyses the phenomenon of a tree. Visual art – is a contemporary message, embraced in the “woody” concept. Wood resides in various artistic means: photography, cinematography, videography as well as media. Therefore, ancient Lithuanian symbols, ornaments and scripts also are forms of visual art. This animation reveals “tree” representation in Lithuanian folk art and mythology. It depicts not only the meaning of a tree but also a function in the contemporary perspective of “woodyness”, analyzing it’s visualization and importance in the works of the modern artists. Stop motion animation “Tree”.

This dissertation concerns the interpretation of theophanic imagery in the Prophets. In essence, my argument is that the imagery which attends and describes theophany in the poetic books of the Hebrew Bible is mythic and not metaphorical-that it should be interpreted in relation to the Chaoskampf myth, as Yahweh defeats chaos and restores order, rather than being understood as a metaphorical comparison with natural phenomena. In arguing this way, however, I am taking a new approach to theophanic imagery, for such imagery has almost uniformly been understood in Old Testament scholarship as metaphor. Before examining in detail this traditional and more widespread approach to theophanic imagery and the alternative to it which I wish to suggest, however, it will be helpful to state at the outset two foundations upon which my argument rests and the specific texts which will be enlisted to support it.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal. / Pour respecter les droits d'auteur, la version électronique de cette thèse ou ce mémoire a été dépouillée, le cas échéant, de ses documents visuels et audio-visuels. La version intégrale de la thèse ou du mémoire a été déposée au Service de la gestion des documents et des archives de l'Université de Montréal.

Depuis la fin de l’Antiquité, les mythes liés aux religions polythéistes ont peu à peu été relégués au domaine du folklore, bien que la mémoire des grands mythes soit restée vivace dans notre culture. Mais pour comprendre les religions et les sociétés anciennes, il est impératif de revenir aux mythes. De nombreux ouvrages, parfois de vulgarisation, sont consacrés à ce sujet. Cependant, les études contemporaines, suivant en cela la voie déjà tracée par les Anciens, ne se concentrent presque exclusivement que sur la vie des héros grecs. Contrairement à cette tendance générale, notre étude, elle, porte sur le destin de ces oubliés que sont les êtres fabuleux qui peuplent les récits mythologiques et sans qui la renommée des héros mythiques serait amoindrie. La plupart de ces redoutables créatures sont issues de la même lignée dont Phorkys et Kétô sont les lointains aïeux. Parmi leur abondante descendance, nous avons choisi d’étudier ceux que l’on qualifie couramment de monstres. Nous avons procédé à une sélection parmi tous ces membres afin de pouvoir dégager un thème qui soit commun à tous. Nous nous intéresserons exclusivement aux créatures uniques, monstrueuses de naissance et à la morphologie fabuleuse telles que l’Hydre ou Cerbère. A travers un travail d’exploration à la fois littéraire et iconographique, nous tentons de retracer l’histoire des traditions concernant les membres de cette lignée. Des comparaisons avec des mythologies étrangères viennent parfois apporter un complément d’information sur la question. Dans cette entreprise nous devrons considérer des bornes chronologiques et géographiques relativement vastes. En effet, la période s’étendra du IXème ou VIIIème siècle avant J.-C. jusqu’au IIIème siècle après J.-C. Quant au champ géographique, il recouvrira toute la Grèce continentale et insulaire, ainsi que l’Asie Mineure et la Grande Grèce. / Since the end of Antiquity the myths which were related to polytheist religions have gradually been pushed aside towards the grounds of lore, although our culture keeps quite vivid the memory of great myths. Nevertheless, in order to be able to understand both ancient religions and societies, turning back to myths is an absolute necessity. Numerous works, some of which vulgarise, are devoted to the subject. However, contemporary studies - thus following the ways of the ancient themselves – mainly dwell on the lives of Greek heroes. As opposed to this general tendency, our study will be dealing with those forgotten creatures, beings of fantasy that are so often encountered in mythological tales and without whom the fame of these mythic heroes would be lessened. Most of these fearful creatures are issued from Phorkys and Keto’s long lineage. Among their numerous offsprings, we have chosen to study those generally known as “monsters”. We have set up a selection among these monsters in order to underline common characteristics. Thus, we intend to consider only creatures that are unique, monstrous by birth, having fabulous morphologies, such as for instance the Hydra and Cerberos. Based on both literary and iconographic sources we will attempt to draw a history of the traditions linked to these lineage members. Some more information on the topic will at times be provided by a few comparisons with foreign mythologies. The geographical and chronological boundaries of our study have to be quite large. The period will span from the 9th or 8th centuries BC up to the 3rd century AD. As for geography, the whole of Greece, both continental and insular, is concerned, as well as Asia Minor and Magna Graecia.

Cette recherche historique depuis les origines, à partir des premiers textes écrits de l'humanité, essaie de tracer le chemin mental d'où ces notions de haine et d'amour émergent de la sexualité et s'expriment à travers la mythologie par un processus à la fois conscient mais surtout inconscient de génération en génération. Ainsi cette rétrospective tente de découvrir le jaillissement de la source unique de l'amour et de la haine qui sourd de toute l'humanité depuis les époques historiques mais bien en deçà lorsque s'élaborait une culture commune comme une personnalité individuelle, passage de l'homme vers et dans la temporalité, le symbolique et l'imaginaire. Anaximandre, Zoroastre, Empédocle d'Agrigente, Platon, Nietzsche, puis Freud et Lacan énoncent que l'émergence de l'Homme dans la dimension de la temporalité et donc dans le langage est consubstantiel de son émancipation au sortir de la nature, mais il se trouve contraint de payer ce passage par la haine et l'amour. / This historical research since the origins, from the first texts written by mankind, try to recount the mind path (or way) from where these notions of hate and love emerge from sexuality and are expressed through mythology via a process both conscious but also unconscious from generation to generation. Therefore, this retrospection tries to discover the unique origin of love and hate that bursts from all humanity from historical times, and even before when a common culture was elaborated as an individual personality, transition of man toward and within temporality, symbolic and imaginary. Anaximandre, Zoroastre, Empédocle d’Agrigente, Platon, Nietzsche, then Freud and Lacan state that the emergence of Man in the dimension of temporality, and subsequently in the language, is consubstancial (or integral part of) of his emancipation from the nature, but he is compelled to pay this transition by hate and love.