This thesis is significant for the knowledge it offers concerning the influence of Napoleon Bonaparte's personality and career upon the character and the work of Lord Byron. It is significant because of the light it throws on both Napoleon and the culture of Europe during his era. This study is significant in the insight it indirectly gives into the psychological phenomenon of hero-worship, to which it gives a more universal application through the medium of Byron's attitude toward Napoleon.

The thesis seeks to clarify the development of early Christian understanding of Jesus as the pre-existent Son of God. We propose that its roots lie principally in early Christian exegesis of psalms in the light of Jesus' self-consciousness of divine sonship and divine mission. Part I reviews recent attempts to explain the development as a result of the influence of Jewish angelology and similar speculations. In Part II we argue that neither the personification of various attributes of God, including Wisdom, nor speculations about principal angels and a pre-existent messiah in Second Temple Judaism ever provided a ready-made category for viewing Jesus as a divine and pre-existent being alongside God. In Part III an examination of the Synoptic evidence for Jesus' self-consciousness of divine sonship and divine mission in the whole context of his life and teaching shows that his self-understanding was open to interpretation in terms of pre-existence. Part IV examines the early Christian use of Pss 110:1 and 2:7 against this background. We propose that the root of pre-existent Son christology is to be found in early Christian exegesis of these two messianic psalms (the catalyst) in the light of Jesus' self-consciousness of divine sonship and divine mission (the foundation). The tremendous impact left by the resurrection event and the resulting conception of Jesus "literally" enthroned to God's right hand led them to see Jesus as the pre-existent Lord and Son of God. In Part V it is argued that the pre-Pauline 'sending' formula "God sent his Son" (Gal 4:4-5; Rom 8:304; Jn 3:16-17; and 1 Jn 4:9) derives from this understanding of Jesus as the pre-existent Son of God rather than from divine wisdom christology. Once Jesus' divinity and pre-existence were confirmed through the exegesis of the psalms, Jewish wisdom traditions were helpful in drawing out the fall significance of his pre-existence in terms of his being active in creation and co-eternal with God the Father.

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<p><!-- /* Font Definitions */ @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:1; mso-generic-font-family:roman; mso-font-format:other; mso-font-pitch:variable; mso-font-signature:0 0 0 0 0 0;} @font-face {font-family:Calibri; panose-1:2 15 5 2 2 2 4 3 2 4; mso-font-charset:0; mso-generic-font-family:swiss; mso-font-pitch:variable; mso-font-signature:-1610611985 1073750139 0 0 159 0;} /* Style Definitions */ p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin-top:0cm; margin-right:0cm; margin-bottom:10.0pt; margin-left:0cm; line-height:150%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:Calibri; mso-fareast-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi; mso-fareast-language:EN-US;} .MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:Calibri; mso-fareast-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi; mso-fareast-language:EN-US;} .MsoPapDefault {mso-style-type:export-only; margin-bottom:10.0pt; line-height:115%;} @page Section1 {size:612.0pt 792.0pt; margin:70.85pt 70.85pt 70.85pt 70.85pt; mso-header-margin:36.0pt; mso-footer-margin:36.0pt; mso-paper-source:0;} div.Section1 {page:Section1;} --><p><strong>The Symbolism of Power in William Golding’s <em>Lord of the Flies</em></strong></p><p> </p><p>An important theme in William Golding’s novel <em>Lord of the Flies</em> is social power relations.  These power relations are everywhere on the island, and are shown at different levels throughout the novel. These power relations are illustrated by symbols in the novel, which center on two different power systems, a democratic system, with Ralph as the head, and a dictatorial system with Jack as the leader. Sometimes these symbols are tied so closely together to both power systems that they mean different things for each of them. The aim of this essay is to investigate the different kinds of symbols that are used in the novel, and to show how they are tied to its social power relations. Those symbols that I have found are always important items that either Ralph or Jack use intentionally or unintentionally. The use of symbols is crucial to this novel, thus Golding shows us that an item is more powerful than it first seems.</p></p>

<!-- /* Font Definitions */ @font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:1; mso-generic-font-family:roman; mso-font-format:other; mso-font-pitch:variable; mso-font-signature:0 0 0 0 0 0;} @font-face {font-family:Calibri; panose-1:2 15 5 2 2 2 4 3 2 4; mso-font-charset:0; mso-generic-font-family:swiss; mso-font-pitch:variable; mso-font-signature:-1610611985 1073750139 0 0 159 0;} /* Style Definitions */ p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin-top:0cm; margin-right:0cm; margin-bottom:10.0pt; margin-left:0cm; line-height:150%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:Calibri; mso-fareast-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi; mso-fareast-language:EN-US;} .MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:Calibri; mso-fareast-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi; mso-fareast-language:EN-US;} .MsoPapDefault {mso-style-type:export-only; margin-bottom:10.0pt; line-height:115%;} @page Section1 {size:612.0pt 792.0pt; margin:70.85pt 70.85pt 70.85pt 70.85pt; mso-header-margin:36.0pt; mso-footer-margin:36.0pt; mso-paper-source:0;} div.Section1 {page:Section1;} -->The Symbolism of Power in William Golding’s Lord of the Flies   An important theme in William Golding’s novel Lord of the Flies is social power relations.  These power relations are everywhere on the island, and are shown at different levels throughout the novel. These power relations are illustrated by symbols in the novel, which center on two different power systems, a democratic system, with Ralph as the head, and a dictatorial system with Jack as the leader. Sometimes these symbols are tied so closely together to both power systems that they mean different things for each of them. The aim of this essay is to investigate the different kinds of symbols that are used in the novel, and to show how they are tied to its social power relations. Those symbols that I have found are always important items that either Ralph or Jack use intentionally or unintentionally. The use of symbols is crucial to this novel, thus Golding shows us that an item is more powerful than it first seems.

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The Lord of the Rings is one of the most read novels throughout history. Its popularity is huge and it has a fan-base matched only by that of Star Trek and Star Wars. It is believed that its popularity is due to its applicability and its many interesting characters – which all have different personalities and appeal to different people. One of the most popular main characters is the powerful wizard Gandalf. In this essay, I argue that in Tolkien’s novel The Lord of the Rings, Gandalf's relationship to Frodo is constructed as a mentorship as defined by the modern pedagogical research, in order to examine what affect Gandalf's mentoring has on Frodo. In order to confirm this, it will first be established that Gandalf and Frodo has the potential to be in a mentoring relationship. Second, a close reading of the novel will be undertaken, analyzing Gandalf's and Frodo's interaction, comparing it to the interaction between a "good mentor" and his mentee, as defined by modern pedagogical research. Third, I will analyze how Gandalf's actions as a mentor influence Frodo's development and actions in the novel. This study shows that Gandalf and Frodo did indeed interact in the way of a mentor and his mentee. Furthermore, Gandalf performed his role the way a "good mentor" should; he asked questions, challenged productivity, encouraged risk-taking, helped to identify goals, listened actively, offered encouragement, promoted independence, provided feedback, shared critical knowledge, provided structure and gradually granted Frodo more responsibilities – the way a "good mentor" should. This all contributed to Frodo's success in helping him develop confidence, competence, self-knowledge, self-sufficiency and determination.

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The purpose of this study is to determine if research on the concept “the fear of the Lord” can lead to a better understanding of the message of the Pentateuch in different times and contexts. The study begins with a discussion regarding the shortcomings of studies done on “the fear of the Lord” in both Old Testament theology and the Pentateuch research. These studies are often dated or deal insufficiently with the problem. The place and function of the concept “the fear of the Lord” in the Pentateuch has not yet been determined. In chapter two a discussion follows on “the fear of the Lord” in relation to education and the retelling of “history”. The concept “the fear of the Lord” is compared with historical developments in biblical interpretation. This section of the study comes to the conclusion that “the fear of the Lord” emphasises the meaning the Scripture has for the reader and does not necessarily present an objective/rational reading thereof. Chapter three discusses the developments in semantics. The different words that can be translated with “fear” are discussed according to their semantic domains. This chapter also discusses the possible development of the concept “the fear of the Lord” within the Old Testament. The idea of the fear of the gods in Middle Eastern texts is also considered. Chapter four is a discussion of the composition of the Pentateuch. The history of its research is discussed and conclusions are drawn with regard to the different sources in the Pentateuch. This chapter comes to the conclusion that “ the fear of the Lord” is present in the Elohist, J material, Deuteronomist source as well as the Holiness code, but is absent from the Priestly material. Chapter five is an exegetical study of texts that contain references to fear directed towards God. Words translated with “fear” are discussed according to their semantic domains. The exegetical study also involves a study of other terms or subjects in the Pentateuch which are used in close relation to “the fear of the Lord”. The study concludes that research based on the concept “the fear of the Lord” and its function in the Pentateuch in its final form as well as its different sources, does indeed lead to a better understanding of the message of the Pentateuch in different times and contexts. / PhD (Biblical Studies/Theology), North-West University, Vaal Triangle Campus, 2014