The term Polabian Slavs is a generic name applied to the westernmost branch of the Western Slavs, now almost extinct. Those people are often referred to as Wends, but mainly in older historiography. In the Middle Ages they occupied the territory more or less corresponding to the former state of East Germany, the region enclosed by the Baltic Sea in the North, the Oder-Neisse rivers in the East, the Ore mountains in the South and the Elbe-Saale rivers in the West (see map 1). In Central Europe, with the exception of the Baltic Prussians and Lithuanians, some of the Polabian Slavs resisted Christianisation and remained stubbornly pagan until the middle of the twelfth century. In the course of history the Polabian Slavs came under increasing political pressure from the Franks and later from the Empire, in the period between the eighth and the twelfth centuries. From the north they were also hard pressed by the Danes and in some periods from the east by the growing strength in Poland of the Piast dynasty. By the end of the twelfth century most of the Polabian Slavs fell under German or Danish political control. Some of them in the central region, what is now the Land of Brandenburg, and the tribes in the South were fully incorporated into the Empire. Others, like the Obodrites and some of the Veleti in Western Pomerania, became part of the Empire as autonomous duchies ruled by the local princes, while the island of Rügen and the adjacent mainland territories, although they continued to be ruled by the Slavic dynasts, had to acknowledge Danish suzerainty. The whole territory, despite some areas being under the Danish crown, became subject to strong German political and cultural influence. Assimilation and German colonization facilitated the process of the Germanization of almost the entire area between the Saale-Elbe and Oder-Neisse rivers. Over the centuries the Polabian Slavs have almost entirely disappeared as a distinct people. However, the process is not fully completed even today, for a small Sorb minority still retains its distinct cultural identity. The modern Sorbs, numbering around 100,000 people are living today in eastern Germany in the region of Lusatia (Lausitz in German or £užica in Sorbian), mainly around Bautzen and Cottbus. Approximately 60,000 of them still speak a Slavonic language. Although this work does not deal directly with the Sorbs of Lusatia, it is dedicated to those surviving Polabian Slavs. [No abstract available - text taken from Introduction]

The term Polabian Slavs is a generic name applied to the westernmost branch of the Western Slavs, now almost extinct. Those people are often referred to as Wends, but mainly in older historiography. In the Middle Ages they occupied the territory more or less corresponding to the former state of East Germany, the region enclosed by the Baltic Sea in the North, the Oder-Neisse rivers in the East, the Ore mountains in the South and the Elbe-Saale rivers in the West (see map 1). In Central Europe, with the exception of the Baltic Prussians and Lithuanians, some of the Polabian Slavs resisted Christianisation and remained stubbornly pagan until the middle of the twelfth century. In the course of history the Polabian Slavs came under increasing political pressure from the Franks and later from the Empire, in the period between the eighth and the twelfth centuries. From the north they were also hard pressed by the Danes and in some periods from the east by the growing strength in Poland of the Piast dynasty. By the end of the twelfth century most of the Polabian Slavs fell under German or Danish political control. Some of them in the central region, what is now the Land of Brandenburg, and the tribes in the South were fully incorporated into the Empire. Others, like the Obodrites and some of the Veleti in Western Pomerania, became part of the Empire as autonomous duchies ruled by the local princes, while the island of Rügen and the adjacent mainland territories, although they continued to be ruled by the Slavic dynasts, had to acknowledge Danish suzerainty. The whole territory, despite some areas being under the Danish crown, became subject to strong German political and cultural influence. Assimilation and German colonization facilitated the process of the Germanization of almost the entire area between the Saale-Elbe and Oder-Neisse rivers. Over the centuries the Polabian Slavs have almost entirely disappeared as a distinct people. However, the process is not fully completed even today, for a small Sorb minority still retains its distinct cultural identity. The modern Sorbs, numbering around 100,000 people are living today in eastern Germany in the region of Lusatia (Lausitz in German or £užica in Sorbian), mainly around Bautzen and Cottbus. Approximately 60,000 of them still speak a Slavonic language. Although this work does not deal directly with the Sorbs of Lusatia, it is dedicated to those surviving Polabian Slavs. [No abstract available - text taken from Introduction]

The term Polabian Slavs is a generic name applied to the westernmost branch of the Western Slavs, now almost extinct. Those people are often referred to as Wends, but mainly in older historiography. In the Middle Ages they occupied the territory more or less corresponding to the former state of East Germany, the region enclosed by the Baltic Sea in the North, the Oder-Neisse rivers in the East, the Ore mountains in the South and the Elbe-Saale rivers in the West (see map 1). In Central Europe, with the exception of the Baltic Prussians and Lithuanians, some of the Polabian Slavs resisted Christianisation and remained stubbornly pagan until the middle of the twelfth century. In the course of history the Polabian Slavs came under increasing political pressure from the Franks and later from the Empire, in the period between the eighth and the twelfth centuries. From the north they were also hard pressed by the Danes and in some periods from the east by the growing strength in Poland of the Piast dynasty. By the end of the twelfth century most of the Polabian Slavs fell under German or Danish political control. Some of them in the central region, what is now the Land of Brandenburg, and the tribes in the South were fully incorporated into the Empire. Others, like the Obodrites and some of the Veleti in Western Pomerania, became part of the Empire as autonomous duchies ruled by the local princes, while the island of Rügen and the adjacent mainland territories, although they continued to be ruled by the Slavic dynasts, had to acknowledge Danish suzerainty. The whole territory, despite some areas being under the Danish crown, became subject to strong German political and cultural influence. Assimilation and German colonization facilitated the process of the Germanization of almost the entire area between the Saale-Elbe and Oder-Neisse rivers. Over the centuries the Polabian Slavs have almost entirely disappeared as a distinct people. However, the process is not fully completed even today, for a small Sorb minority still retains its distinct cultural identity. The modern Sorbs, numbering around 100,000 people are living today in eastern Germany in the region of Lusatia (Lausitz in German or £užica in Sorbian), mainly around Bautzen and Cottbus. Approximately 60,000 of them still speak a Slavonic language. Although this work does not deal directly with the Sorbs of Lusatia, it is dedicated to those surviving Polabian Slavs. [No abstract available - text taken from Introduction]

The term Polabian Slavs is a generic name applied to the westernmost branch of the Western Slavs, now almost extinct. Those people are often referred to as Wends, but mainly in older historiography. In the Middle Ages they occupied the territory more or less corresponding to the former state of East Germany, the region enclosed by the Baltic Sea in the North, the Oder-Neisse rivers in the East, the Ore mountains in the South and the Elbe-Saale rivers in the West (see map 1). In Central Europe, with the exception of the Baltic Prussians and Lithuanians, some of the Polabian Slavs resisted Christianisation and remained stubbornly pagan until the middle of the twelfth century. In the course of history the Polabian Slavs came under increasing political pressure from the Franks and later from the Empire, in the period between the eighth and the twelfth centuries. From the north they were also hard pressed by the Danes and in some periods from the east by the growing strength in Poland of the Piast dynasty. By the end of the twelfth century most of the Polabian Slavs fell under German or Danish political control. Some of them in the central region, what is now the Land of Brandenburg, and the tribes in the South were fully incorporated into the Empire. Others, like the Obodrites and some of the Veleti in Western Pomerania, became part of the Empire as autonomous duchies ruled by the local princes, while the island of Rügen and the adjacent mainland territories, although they continued to be ruled by the Slavic dynasts, had to acknowledge Danish suzerainty. The whole territory, despite some areas being under the Danish crown, became subject to strong German political and cultural influence. Assimilation and German colonization facilitated the process of the Germanization of almost the entire area between the Saale-Elbe and Oder-Neisse rivers. Over the centuries the Polabian Slavs have almost entirely disappeared as a distinct people. However, the process is not fully completed even today, for a small Sorb minority still retains its distinct cultural identity. The modern Sorbs, numbering around 100,000 people are living today in eastern Germany in the region of Lusatia (Lausitz in German or £užica in Sorbian), mainly around Bautzen and Cottbus. Approximately 60,000 of them still speak a Slavonic language. Although this work does not deal directly with the Sorbs of Lusatia, it is dedicated to those surviving Polabian Slavs. [No abstract available - text taken from Introduction]

People of late antiquity were subjected to the universal and perennial human woes - injustice, affliction, adversity and pain - that cause suffering. The experience of suffering is subjective. There are however, common sources of and expressions of suffering in humans. The fourth century was a period of significant cultural and social changes which drew responses from pagans that not only reflected traditional knowledge but also engaged with new sets of ideas. This thesis examines the problem of evil and suffering as experienced by pagans of the fourth century of the Common Era. Having received imperial sanction from the emperor Constantine after his conversion in 312, Christianity was gaining momentum in both membership and strength. The Graeco-Roman world had become one where Christianity, it seemed to some, had effectively surpassed pagan state cult Against this backdrop of religious change, pagans had taken on a self-consciousness that engendered a rethinking of many traditional ways of coping with and explaining the evils of the world and the suffering that could result from them. Some rules and conditions had changed, so how and where could pagans seek explanation for, protection from or alleviation of their suffering? The study addresses this question by posing and responding to further questions. Firstly, how did pagans understand the presence of evil and suffering in the world? Secondly, from what sources, natural or supernatural, could they draw hope in the face of evil and suffering? And thirdly, what degree of autonomy could pagans claim in approaching the problem? Religion and philosophy might be perceived by pagans to contain the answers to why there was evil and suffering in the world. The addition of science and the occult to religion and philosophy offered further ways through which pagans might seek to deal with the problem. By drawing primarily on extant literary evidence from the period as well as selected material evidence (predominantly pagan, but including some Christian), the research will trace the evolution of ideas regarding evil and suffering that pagan thinkers were bringing to the contemporary debate. / Thesis (M.A.) - University of Adelaide, School of Humanities, 2008

The term Polabian Slavs is a generic name applied to the westernmost branch of the Western Slavs, now almost extinct. Those people are often referred to as Wends, but mainly in older historiography. In the Middle Ages they occupied the territory more or less corresponding to the former state of East Germany, the region enclosed by the Baltic Sea in the North, the Oder-Neisse rivers in the East, the Ore mountains in the South and the Elbe-Saale rivers in the West (see map 1). In Central Europe, with the exception of the Baltic Prussians and Lithuanians, some of the Polabian Slavs resisted Christianisation and remained stubbornly pagan until the middle of the twelfth century. In the course of history the Polabian Slavs came under increasing political pressure from the Franks and later from the Empire, in the period between the eighth and the twelfth centuries. From the north they were also hard pressed by the Danes and in some periods from the east by the growing strength in Poland of the Piast dynasty. By the end of the twelfth century most of the Polabian Slavs fell under German or Danish political control. Some of them in the central region, what is now the Land of Brandenburg, and the tribes in the South were fully incorporated into the Empire. Others, like the Obodrites and some of the Veleti in Western Pomerania, became part of the Empire as autonomous duchies ruled by the local princes, while the island of Rügen and the adjacent mainland territories, although they continued to be ruled by the Slavic dynasts, had to acknowledge Danish suzerainty. The whole territory, despite some areas being under the Danish crown, became subject to strong German political and cultural influence. Assimilation and German colonization facilitated the process of the Germanization of almost the entire area between the Saale-Elbe and Oder-Neisse rivers. Over the centuries the Polabian Slavs have almost entirely disappeared as a distinct people. However, the process is not fully completed even today, for a small Sorb minority still retains its distinct cultural identity. The modern Sorbs, numbering around 100,000 people are living today in eastern Germany in the region of Lusatia (Lausitz in German or £užica in Sorbian), mainly around Bautzen and Cottbus. Approximately 60,000 of them still speak a Slavonic language. Although this work does not deal directly with the Sorbs of Lusatia, it is dedicated to those surviving Polabian Slavs. [No abstract available - text taken from Introduction]

Made available in DSpace on 2014-06-11T19:26:38Z (GMT). No. of bitstreams: 0 Previous issue date: 2009-10-02Bitstream added on 2014-06-13T20:48:10Z : No. of bitstreams: 1 souza_mib_me_assis.pdf: 330021 bytes, checksum: f3a251cc5d1170da2c681c93cf680435 (MD5) / Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP) / Esta dissertação tem por objetivo a análise e avaliação do discurso de Paulo em Antioquia, em meados do I século d.C., com enfoque no texto de 2,11-14 da Carta aos Gálatas, onde ele discute com os líderes da Igreja a relação entre judeus e gentios, os limites da adoção dos rituais da Torá. O posicionamento de Paulo é entendido no contexto da cultura helenística e dos ideais do império Romano e o judaísmo é discutido a partir de suas múltiplas e complexas facetas e com toda a dinâmica cultural, social, econômica e religiosa em que se insere no período. / This research aims at the analysis and evaluation of speech of Paul in Antioquia, in mid of I century BC, with focus in the text 2,11-14 in the Letter to the Galatians, where he discusses with the others leaders of the Church the relationship between Jews and Gentiles, the limits of the adoption of the rites of the Torah. The position of Paul is understood in the context of Hellenistic culture and the ideals of the Roman Empire and the Judaism is discusses from its multiple and complex facets and with the dynamic cultural, social, economic and religious which includes the period.

La thèse présente se propose de reconsidérer le cliché narratif des contes populaires, celui de la lutte permanente entre le Bien et le Mal, puisque, après l'analyse du fond préchrétien, caché derrière la structure superficielle de la narration, la véritable raison d'être des figures mythiques révèle un monde qui n'est pas l'antithèse, mais un monde de l'ambivalence. Cela conduit à l'impossibilité de déterminer définitivement la nature des symboles et des images qui se développent dans les contes de fées, mais également à la possibilité de créer une autre grille de lecture des contes de fées. L'analyse commence par l'identification du substrat païen de la figure mythique du zmeu des contes populaire roumains, dans une approche comparative, a l'aide des instruments modernes de l'imaginaire.La figure du zmeu est intégrée dasn une système mythique originaire où sont projetés deux ordres du sacré: une ordre traditionnel qui protege les valeurs sacrées initiales du monde et une ordre innovatrice qui change le sens primordial de l'univers du sacré. Entre ces deux ordres, la figure du zmeu, comme représentant le monde ancien, entre en conflit avec la figure du héros sauveur, représentant le nouveau monde.De ce conflit, le zmeu est un figure vaincue par les mécanismes de l'histoire. / The present thesis proposes to reconsider the narrative cliche narrative of the folk tales, that of the constant struggle between good and evil, after the analysis of pre-Christian background, hidden behind the superficial structure of the narrative, the real reason for be mythical figures reveals a world that is not the antithesis, but a world of ambivalence. This leads to the inability to determine definitively the nature of symbols and images that grow in fairy tales, but also the ability to create another way of reading fairy tales. The analysis begins by identifying the substrate of the pagan mythical figure of the Romanian folk tales zmeu in a comparative approach, with the help of modern instruments of the imagination. The figure of Zmeu is integrated in a mythical origin where are projected two orders of the sacred: a traditional order that protects the sacred values ​​of the world and an initial order innovation that changes the meaning of the primordial world of the sacred. Between these two orders, the figure of zmeu, as representing the ancient world, conflicts with the figure of the warrior who, representing the new monde.In this conflict, the figure of zmeu is defeated by the mechanisms of history.

Submitted by Luciana Ferreira (lucgeral@gmail.com) on 2017-05-02T15:56:18Z No. of bitstreams: 2 Dissertação - Guilherme Weber Gomes de Almeida - 2017.pdf: 3097764 bytes, checksum: 718ad3dde019f4ff71258249cbc7d879 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2017-05-02T15:56:39Z (GMT) No. of bitstreams: 2 Dissertação - Guilherme Weber Gomes de Almeida - 2017.pdf: 3097764 bytes, checksum: 718ad3dde019f4ff71258249cbc7d879 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2017-05-02T15:56:39Z (GMT). No. of bitstreams: 2 Dissertação - Guilherme Weber Gomes de Almeida - 2017.pdf: 3097764 bytes, checksum: 718ad3dde019f4ff71258249cbc7d879 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2017-04-11 / Fundação de Amparo à Pesquisa do Estado de Goiás - FAPEG / The Brothers Jacob and Wilhelm Grimm made a deep research of the culture and folklore from Germany in the XIX century, which is focused on the popular oral tales. The following work focuses on analyzing the construction process of the moral of the Brothers Grimm tales regarding the relation between pagan symbolism and Christian values. In sum, four Brothers Grimm’s tales were analyzed “Snow White” (“Schbeewittchen”), “The Water of Life” (“Das Wasser des Lebens”) e “Rumpelstiltskin” (“Rumpelstilzchen”) (originally published on Kinderund Hausmärchen, from 1812) e “The Pied Piper of Hamelin” (“Die Kinderzu Hameln”) (from DeustscheSagen, published in 1816). The literary analysis considered several important things such as space, time, characters, narrative structure, themes and conflicts. A deep research was necessary to understand the historical evolution of each tale. The literary analysis was done from the Portuguese translation of Kinder- und Hausmärchen, Contosmaravilhososinfantis e domésticos 1812-1815 (2012), translated by Christine Röhring, published by Cosac Naify. The Pied Piper of Hamelin was analyzed from the version translated by American scholar D. L. Ashliman from 2013, which is available in his personal academic web page. The theory base comes from several important scholars, such as Nelly Novaes Coelho (1998), Jack Zipes (2002), Maria Tatar (2004), Karin Volobuef (2011), D. L. Ashliman (2013), among others. / No século XIX, os irmãos Jacob e Wilhelm Grimm realizaram um amplo mapeamento cultural do folclore alemão com ênfase nos contos de tradição oral popular. O trabalho a seguir tem como objetivo analisar o processo de construção da moral dos contos dos irmãos Grimm, tendo em vista a relação entre o simbolismo pagão e os dogmas cristãos. Foram analisados 4 contos dos irmãos Grimm: “Branca de Neve” (“Schbeewittchen”), “A água da vida” (“Das WasserdesLebens”) e “Rumpelstiltskin” (“Rumpelstilzchen”) (publicados originalmente na coletânea Kinder- und Hausmärchen de 1812) e “O Flautista de Hamelin” (“Die KinderzuHameln”) (que consta na obra DeustscheSagen, publicada em 1816). Os contos foram analisados a partir de alguns pontos considerados como relevantes para a construção da moralidade literária: espaço, tempo, personagens, estrutura da narrativa, temática e conflitos. Foi realizada também uma profunda pesquisa de informações importantes para melhor compreender a evolução histórica de cada peça literária em questão. Os contos serão analisados a partir da primeira edição de Contos maravilhosos infantis e domésticos 1812- 1815 (2012), traduzido por Christine Röhrig, publicado pela editora Cosac Naify. O conto “O Flautista de Hamelin” foi analisado a partir das versões traduzidas pelo pesquisador americano D. L Ashliman de 2013 que constam em sua página acadêmica. A fundamentação teórica foi realizada a partir de importantes pesquisadores literários tais como Nelly Novaes Coelho (1998), Jack Zipes (2002), Maria Tatar (2004), Karin Volobuef (2011), D. L. Ashliman (2013), entre outros.

Soixante auteurs latins, du troisième siècle avant JC jusqu’au cinquième siècle de notre ère, sont convoqués dans ce travail pour contribuer comme annalistes, historiens, généraux ou Césars à démêler l’écheveau des mythes, légendes, faits historiques attestés relatant un sacrifice humain à Rome et dans l’Empire. Bien peu de ces faits furent eux-mêmes reçus comme sacrifices humains par les Romains toujours prompts à les interdire dans les provinces conquises, affirmant ainsi la supériorité de leur civilisation. Notre regard de penseurs modernes, soutenu par la rémanence toujours actuelle de véritables sacrifices humains dans le monde, nous conduit à explorer la littérature latine et, nous appuyant sur les textes dans une approche comparative, à tenter de distinguer les meurtres, assassinats, châtiments, des pratiques rituelles de mises à mort sacrées d’êtres humains. Le recensement de ces sacrifices, au sens où notre conscience actuelle nous enjoint de les définir comme tels, aboutit à une typologie dans laquelle sacrifiés, sacrificateurs, divinités allocutaires prennent la place que des siècles de respect absolu de la Loi, de la tradition, de la religion ont désignée comme nécessaire à la pérennité des institutions et de l’imperium romains. Au cœur de ces pratiques, souvent maintenues pendant des siècles, la puissance du sacré émerge comme un fondement consubstantiel à l’Urbs, le substrat de croyances générées par l’époque archaïque et consolidées par une fidélité indéfectible aux prescriptions des patres conscripti. L’angoisse des Romains affrontés aux peuples italiques puis aux barbares du nord et du sud, le constat amer que leurs légions ne sont pas invincibles et furent souvent vaincues, génèrent au fil des siècles une psychose de pérennité et de domination imposant un recours constant aux dieux protecteurs. Confortés par l’enseignement des mythes, généreux dans la transmission des légendes et l’admiration des héros, tout imprégnés de la cruauté de récits sanglants, les auteurs latins ne conçoivent les sacrifices humains que comme la mise en œuvre de rites religieux légaux à valeur expiatoire ou propitiatoire dans les situations de danger extrême pour la Cité. Il faut attendre l’apparition des premiers apologistes chrétiens pour qu’émerge une condamnation définitive de toutes les pratiques sacrificielles tant animales qu’humaines, en parallèle au rejet des divinités et croyances ancestrales. Une ère nouvelle s’annonce pour Rome, ère qui ne verra pas la disparition totale de tout sacrifice humain dans l’Empire. / Sixty latin writers, over the period from 3rd century b.c, to the 5th of our era are summoned in this work to contribute as annalists, historians, generals or caesars to untangle the skein of myths, legends, historical facts reporting a human sacrifice in Rome and in the Empire.Very few of these facts have been received as human sacrifices by the Romans, always eager to forbid them in the conquered provinces, thus maintaining the superiority of their civilization. Our look as modern thinkers, sustained by the present perpetuation of true human sacrifices in the world, leads us to investigate the latin litterature and, learning on texts with a comparative approach, to try to differentiate murders, assasinations, punishments, from ritual practices of sacred executions of humain beings. The census of such sacrifices, in the sense our present consciousness binds us to define them, results in a typology in which sacrified ones, sacrificators, adressed divinities, take the place that centuries of absolute respect of law, tradition, religion have appointed as necessary for the permanence of roman institutions and imperium.In the heart of these practices, often maintained during centuries, emerges the power of sacerty as a foundation consubstantial with Urbs, the substratum of beliefs generated by archaic times and strengthened by an indefective loyalty to prescriptions of patres conscripti.The anxiety of the Romans facing italic peoples and then northern and southern barbarians, the bitter acknowledgement that their legions are not invincible and had often been defeated, generate along centuries a psychosis of permanence and domination requiring a constant turn to protective gods.Strengthened by the lesson of myths, generous in the transmission of legends and heros admiration, wholly filled with the cruelty of bloody stories, the latin writers do not conceive the human sacrifices but as the realization of legal religions rites with either an expiatory or propitious value. One has to expect the appearance of the first christian apologists so that emerges a definitive condemnation of all sacrificial practices as much animal ones as human, at the same time as ancient beliefs and gods are thrown out. A new era is on the way for Rome, era which will not see the total disappearance of human sacrifice in the Empire.