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Profiling Punt : using trade relations to locate 'God's Land'Glenister, Catherine Lucy 03 1900 (has links)
Thesis (MPhil (Ancient Studies)--University of Stellenbosch, 2008. / The geographical location of Punt has been the subject of much scholarly controversy for years.
Numerous locations have been provided, favouring either regions in southern Arabia or East
Africa. The latter being the more accepted theory in this case. Locating the region of Punt is
linked to the foreign trade relations of Egypt during the Dynastic period. The practices that
governed the Egyptian economy and thus its trade relations are studied, along with textual
translations and visual sources in order to determine the kind of contact Egypt had with Punt, the
trade relations between these two regions and the commodities they traded. These things
determine the landscape that Puntites traversed, providing a profile of their habitat, the people
that lived in it and thus a possible location for the region, which is believed to encompass the
Gash Delta, on the borders of modern day Eritrea, Ethiopia and Sudan.
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The myth is with us : Star Wars, Jung's archetypes, and the journey of the mythic heroBotha, Jacqueline 03 1900 (has links)
Thesis (MPhil (Ancient Studies)--University of Stellenbosch, 2006. / This thesis explores the Star Wars films in terms of C.G. Jung's theories on the archetypes and the collective unconscious, particularly as described by Joseph Campbell in his discussion of the journey of the mythic hero. In Chapter 1 short definitions of relevant terms such as “myth,” “the collective unconscious” and “archetypes” are given. Chapter 2 is a short discussion of four Jungian archetypes relevant to the topic, namely the Shadow, Guide, Mother, and Father. Chapter 3 focuses on the archetype of the Self and the psychological process of individuation as described by Jung, and its relation to the mythic hero and his journey. In Chapter 4 Star Wars is analysed in terms of the theoretical framework set out in Chapters 1-3.
Chapter 5 is the concluding chapter, in which certain conclusions are made pertaining to the mythic character and psychological function of Star Wars, i.e., that the films contain elements that are mythic in character and may therefore perform the same psychological functions as myth. It is also argued that the popularity of Star Wars can therefore be ascribed to the same psychological reasons as the popularity of myth. Some attention is also given to possible further areas of study in this field, such as the mythic character of some other popular phenomena (for example Harry Potter or The Lord of the Rings) and the function of myth and modern mythic equivalents as a community-shaping factor in people’s lives.
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Aspects of the Demeter/Persephone myth in modern fictionKay, Janet Catherine Mary 12 1900 (has links)
Thesis (MPhil (Ancient Studies)--University of Stellenbosch, 2006. / The question that this thesis aims to examine is how the motifs of the myth of Demeter and Persephone have been perpetuated in three modern works of fiction, which are Treasure at the Heart of the Tanglewood by Meredith Ann Pierce, Chocolat by Joanne Harris and House of Women by Lynn Freed. It is the aim of this work to substantiate that the issues that the ancient myth of Demeter and Persephone highlights, are still of value in this modern world and that the same human issues that women had to come to terms with then, continue to be relevant today.
Briefly, the myth of Demeter and Persephone is about Demeter, the Olympian goddess of agricultural fertility, whose daughter Persephone is abducted by Hades, the god of the Underworld. The myth tells of Demeter’s grief at the loss of Persephone, and her desperate search for her daughter. Due to her grief, she stops all plants from growing which could be fatal to the mortals, and would have repercussions for the immortals that they serve. Demeter and Persephone are eventually reunited and the earth flourishes with growth once more. However for one-third of the year Persephone must descend to the Underworld to be at the side of Hades, at which time it is winter and plants do not grow. Then for two-thirds of the year she ascends to be with her mother, Demeter, and plants blossom and ripen, and it is the time of spring and summer. The impact of myth is not dead.
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Anna Maria van Schurman (1607-1678) en haar kennis van oud-oosterse talenBeek, Pieta van,1958- 12 1900 (has links)
Thesis (MA)--University of Stellenbosch, 2003. / ENGLISH ABSTRACT: We know very little about women who studied and excelled in the field of Semitic
languages in the seventeenth century - it is an unknown territory, terra incognita. In this
thesis I will map Anna Maria van Schurman's (1607-1678) studies in Semitic languages.
Of the fourteen languages she knew, seven were Semitic or Near-Eastern languages:
Hebrew (Rabbinic Hebrew included), Aramaic, Syriac, Samaritan, Arabic, Persian or
Ethiopian. The thesis commences with a brief discussion of her life (including some new
material), followed by an overview of the knowledge about Semitic languages that
prevailed in the seventeenth century, which at the time underwent a surge of growth.
Thereafter the discussion will focus on Van Schurman's mentor, Voetius, and his
knowledge and views of Semitic languages. It will be based on the Sermoen (lecture)
delivered at the opening of the University of Utrecht in 1636. His library, which Van
Schurman used, also appears to be an invaluable source, full of reference books for the
study of 'orientaelsche' languages.
In order to determine the standard of Van Schurman's work, it was useful to read first
what her contemporaries wrote about her, as well as what she wrote in her various works,
including her autobiographies, about Semitic languages. Adfontes did I research what has
been preserved in these seven languages: letters in Hebrew, a poem, many references - in
particular in Hebrew, Aramaic, Syriac and Arabic - in her works such as the Dissertatio,
the Opuscula Hebraea Graeca Latina et Gallica, unpublished letters and the texts she
wrote in alba amicorum and on polyglottal artworks in Hebrew, Rabbinic Hebrew,
Syriac, Aramaic, Arabic, Samaritan and Ethiopian. Her letters in Hebrew (and some
letters to her) have only now been translated for the first time. From these it seems that
she had, in contrast to her work in Latin, Greek, Dutch and French, such a religious
regard for Hebrew that she wrote these letters as a collage of Biblical texts. It was,
however, also an intellectual game.
Van Schurman designed a grammar for Ethiopian, an outstanding achievement in the
erudite Netherlands. Although it is thought to be lost, it is nevertheless possible to
ascertain, by means of reports and poems by her contemporaries, what constituted this
grammar. Lastly, Van Schurman's oeuvre is compared to that of the men and women of the educated community in Europe (Res Publica Litterarum ) who were also involved in
the study of 'orientaelsche' languages. She was a source of inspiration for several
women, such as Marie du Moulin, who also studied Hebrew and corresponded with Van
Schurman in Hebrew. Anna Maria Van Schurman can rightfully be called the only
female christian hebraist who could hold her own in the company of her male
counterparts, despite the fact that, as a woman, she did not have the same opportunities as
they had. She even exceeds them in her knowledge of Ethiopian. With regard to other
women, she undoubtedly stood head and shoulders above them, and deserves to be
known as the "Babel of her time". / AFRIKAANSE OPSOMMING: Ons weet byna niks van wat vroue in die sewentiende eeu op die gebied van die Oud-
Oosterse tale gepresteer het nie, dis 'n onbekende terrein, 'n terra incognita. In hierdie
tesis word Anna Maria van Schurman (1607-1678) se studies in Oud-Oosterse tale
gekarteer. Van die veertien tale wat sy geken het, was sewe Oud-Oosterse tale: Hebreeus
(Rabbyns-Hebreeus ingesluit), Aramees, Siries, Samaritaans, Arabies, Persies en
Ethiopies.
Ek bespreek eers kortliks haar lewe (met heelwat nuwe materiaal), gee dan 'n oorsig van
die 17de-eeuse kennis van hierdie tale wat toe 'n groot bloeitydperk beleef het. Dan
bespreek ek haar leermeester Voetius se kennis van Oud-Oosterse tale. Dit word gedoen
aan die hand van die Sermoen wat hy by die opening van die Utrechtse Universiteit in
1636 gehou het. Sy biblioteek wat sy ook ter insae gehad het, blyk 'n skatkamer van
naslaanwerke vir die studie van 'orientaelsche' tale te wees.
Om die standaard van Van Schurman te bepaal, het ek eers gekyk na wat
tydgenote oor haar geskrywe het en wat sy self in haar werk, onder andere in haar
outobiografie, oor Oud-Oosterse tale geskryf het. Ad fontes het ek ondersoek wat daar
van haar in die sewe tale oorgelewer is: briewe in Hebreeus, 'n gedig, die verwysings in
veral Hebreeus, Aramees, Siries en Arabies in haar werke soos die Dissertatio, die
Opuscula Hebraea Graeca Latina et Gallica, ongepubliseerde briewe, en die tekste wat
sy in alba amicorum en op polyglotte kunswerkies geskrywe het in Hebreeus, Rabbyns-
Hebreeus, Siries, Aramees, Arabies, Samaritaans en Ethiopies. Haar briewe in Hebreeus
(en sommige aan haar) is nou vir die eerste keer vertaal. Uit die briewe blyk dat sy, in
teenstelling tot haar werk in Latyn, Grieks, Nederlands en Frans, so 'n heilige ontsag vir
Hebreeus gehad het dat sy die briewe geskrywe het as 'n collage van Bybeltekste. Maar
dit was ook 'n intellektuele speletjie.
Van Schurman ontwerp 'n grammatika vir Ethiopies, 'n topprestasie in geleerde
Nederland. Hoewel dit nou verlore is, kan mens tog aan die hand van verslae en gedigte
van tydgenote 'n beeld kry van wat haar grammatika behels het.
Ten slotte vergelyk ek haar met die manne en vroue in die Europese akademiese
gemeenskap, die Republiek van Lettere, wat ook in die veld van 'orientaelsche' tale besig
was. Vir 'n aantal vroue soos Marie du Moulin was Van Schurman 'n bron van inspirasie. Sy het ook Hebreeus bestudeer en met Van Schurman gekorrespondeer in Hebreeus. Van
Schurman kan met reg die enigste vroulike Christelike Hebraïs genoemd word wat met
manlike geleerdes op gelyke voet kon verkeer, al het sy deur haar posisie as vrou nie
dieselfde geleenthede gehad nie. Tog steek sy met haar kennis van Ethiopies hulle na die
kroon. Wat betref die vroue: sy het kop en skouers bo haar vroulike tydgenote uitgestaan
en word met reg die Babel van haar tyd genoem. / NEDERLANDSE OPSOMMING: We weten vrijwel niets wat vrouwen in de zeventiende eeuw op het gebied van oudoosterse
talen presteerden, het is een onbekend land, een terra incognita. In deze thesis
breng ik de studies in oud-oosterse of semitische talen van Anna Maria van Schurman
(1607-1678) in kaart. Van de veertien talen die ze kende, waren er zeven oud-oosters of
'orientaelsch": Hebreeuws (Rabbijns-Hebreeuws ingesloten), Aramees, Syrisch,
Samaritaans, Arabisch, Perzisch en Ethiopisch. Ik bespreek eerst kort haar leven (op
grond van veel nieuw materiaal), geef dan een overzicht van de kennis van oud-oosterse
talen in de zeventiende eeuw die toen een grote bloei doormaakte. Dan bespreek ik de
kennis van en de visie op oud-oosterse talen van haar leermeester Voetius aan de hand
van het Sermoen dat hij hield bij de opening van de Utrechtse Universiteit in 1636. Zijn
bibliotheek die zij ook gebruikte bleek een schatkamer aan standaardwerken voor de
studie van 'orientaelsche ' talen.
Om het niveau van Van Schurman te bepalen, inventariseerde ik eerst wat
tijdgenoten over haar schreven en wat ze zelf in haar werk, onder andere in haar
autobiografie, over oud-oosterse talen schreef Ad fontes onderzocht ik naar wat er van
haar in die zeven talen is overgeleverd: Hebreeuwse brieven en een gedicht, de vele
verwijzingen in vooral het Hebreeuws, Aramees, Syrisch, Arabisch in haar werken als de
Dissertatio, de Opuscula Hebraea Graeca Latina et Gallica, en ongepubliceerde brieven
plus de teksten die ze in alba amicorum en op haar polyglotte kunstwerkjes schreef in het
Hebreeuws, Rabbijns-Hebreeuws, Syrisch, Aramees, Arabisch, Samaritaans en
Ethiopisch. Haar brieven in het Hebreeuws van (en sommige aan haar) zijn nu voor het
eerst vertaald. Uit die brieven blijkt dat ze, in tegenstelling tot haar werk in het Latijn,
Grieks, Nederlands en Frans, zo'n heilige opvatting heeft van het Hebreeuws dat ze die
brieven schrijft als een collage van bijbelteksten. Maar het was ook een intellectueel spel.
Ze ontwierp een grammatica voor het Ethiopisch, een topprestatie in geleerd
Nederland. Ook al is deze nu onvindbaar, toch was het mogelijk om aan de hand van
verslagen en gedichten van tijdgenoten een beeld te krijgen van wat haar grammatica
behelsde. Tenslotte vergeleek ik haar met de mannen en vrouwen in de Europese
geleerdengemeenschap, de Republiek der Letteren die ook in het veld van de orientaelsche' talen bezig waren. Voor een aantal vrouwen zoals Marie du Moulin was
Van Schurman een inspiratiebron. Zij ging ook Hebreeuws studeren en correspondeerde
met Van Schurman in het Hebreeuws. Van Schurman kan met recht de enige christelijke
hebraïste in Europa genoemd worden die met de mannelijke geleerden op gelijke voet
verkeerde, al had ze door haar positie als vrouw niet dezelfde mogelijkheden. Toch stak
ze hen door haar kennis van het Ethiopisch naar de kroon. Wat betreft de vrouwen: ze
stak er met kop en schouders boven uit, ze werd terecht het Babel van haar tijd genoemd.
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Bakens op die weg : die bekeringsverhale van Augustinus en C.S. LewisSmit, Christine 12 1900 (has links)
Thesis (MPhil)--Stellenbosch University, 2005. / ENGLISH ABSTRACT: Two literary conversion narratives with much historical detail, are compared in this thesis: the
Confessiones written by the renowned fourth century church-father, St. Augustine, and
Surprised by Joy written by the twentieth century writer and scholar, C.S. Lewis. In order to
understand St. Augustine's conversion to the Christian faith, Christian religion as a social
phenomenon in the Ancient World is discussed. As background for the discussion and
comparison of the two conversion narratives, a brief biography is given of St. Augustine and
of Lewis, as well as a description of each one's course of conversion. The research is
structured In terms of beacons that St. Augustine identified during the course of his
conversion: people who played a significant role, events that influenced his life, and inner
conflict that spurred him on his way. By means of an analysis regarding theme and content, it
is shown that there are clear similarities between the beacons identified by Augustine and
Lewis in their conversion narratives. / AFRIKAANSE OPSOMMING: In hierdie tesis word twee literêre bekeringsverhale waarin die historiese werklikheid deur die
skrywers weergegee word, met mekaar vergelyk: die Confessiones van die vierde eeuse
kerkvader Augustinus, en Surprised by Joy van die twintigste eeuse skrywer en geleerde C.S.
Lewis. Om Augustinus se bekeringsverhaal histories te kan plaas teen die agtergrond waarin
hy geleef en tot bekering gekom het, word 'n uiteensetting gegee van die Christelike
godsdiens as 'n sosiale fenomeen in die Antieke Wêreld. 'n Kort lewensbeskrywing van
Augustinus en Lewis en 'n oorsig van die weg wat elkeen se bekering gevolg het, dien as
agtergrond vir die bespreking en vergelyking van die twee bekeringsverhale. Die navorsing
word gestruktureer aan die hand van bakens wat Augustinus op sy bekeringsweg uitgelig het:
persone wat 'n beduidende rol gespeel het, gebeure wat hom beïnvloed het, innerlike konflik
wat hom voortgedryf het. Die tesis toon deur 'n analise op grond van inhoud en tematiek aan
dat daar duidelike ooreenkomste is tussen die bakens op Augustinus se bekeringsweg en dié
op Lewis se bekeringsweg.
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Aspects of the family in Ancient EgyptMbokazi, Jabulani Tadeus 12 1900 (has links)
Thesis (MA (Ancient Studies)--University of Stellenbosch, 2002. / ENGLISH ABSTRACT: This study deals with the ancient Egyptian family. Cultural anthropology is used as a point of departure to reconstruct the daily lives of the ancient Egyptians. Cultural anthropology usually applies to living communities but most of the principles it uses are just as relevant in the study of a dead culture. The emphasis of this study is on the different cultural domains, which include education, religion, family livelihoods, family recreation, entertaimnent and travel and social organization and how these are interrelated. Most of our ancient Egyptian knowledge comes from the tombs of wealthy individuals, and thus incomplete since we have no record of how peasants perceived the world, as they could not afford a good burial. Other sources are the ancient documents and artefacts from town sites all associated with wealthy individuals. While peasants were too poor to send their children to school, wealthier Egyptians did send their children to school especially boys. Agriculture was central in ancient Egyptian life. The nobility and other higher classes depended on the toil of the peasant for basic commodities and food. The peasant families in the rural areas were unable to attend the lavish festivals in the cities. Their basic focus was centred on their homes, families and on the success of the harvest. The peasant had his own private god or gods to whom he could tum for aid or comfort in times of trouble. Surplus items of food, clothing, oil and such like could be used for barter for purchasing essential items for everyday living. During their spare time the Egyptian families entertained friends, engaged in the various pastimes and travel. The peasant, as providers of food, formed an important social base for the Egyptian state. / AFRIKAANSE OPSOMMING: Hierdie studie handel oor die Egiptiese familie. Kulturele antropologie word gebruik as metode om die daaglikse lewe van die antieke Egiptenare te rekonstrueer. Kulturele antropologie word gewoonlik op "lewende" gemeenskappe toegepas, maar die beginsels daarvan is net so relevant vir die bestudering van "dooie" kulture. Die fokus van hierdie studie is op die verskillende kulturele domeine wat insluit onderrig, religie, familie aktiwiteite, familie ontspanning, vermaak, reis en sosiale organisasie en hoe hierdie domeine op mekaar inwerk. Meeste van die kennis oor antieke Egipte word verkry uit die grafte van ryk individue en is daarom gebrekkig ten opsigte van kleinboere en hul siening van die wêreld, omdat hulle nie behoorlike grafte kon bekostig nie. Ander bronne is die antieke tekste en artefakte wat gevind word in dorpe, wat ook meestal behoort het aan ryk persone. Die kleinboere kon nie bekostig om hul kinders na 'n skool te stuur nie, maar ryk Egiptenare kon wel - veral dan seuns. Landbou was baie belangrik tot Egiptiese lewe. Die aristokrasie en ander klasse was afhanklik van die sukkelbestaan van kleinboere om hulle te voorsien van die basiese goedere en voedsel. Kleinboer families, wat in die platteland gebly het kon nie die groot feeste in die stede bywoon nie. Hul persoonlike oortuigings het daarom gefokus op die huishouding, familie en suksesvolle oeste. Kleinboere het 'n persoonlike god of gode gehad wat tot hul hulp kon kom, of troos kon bied in tye van krisis. Surplus goedere soos, onder andere, voedsel, klere en olie kon as ruilmiddel gebruik word om ander items wat benodig word, te bekom. In vrye tyd het families vriende onthaal, verskillende stokperdjies beoefen en rondgereis. Die kleinboere, as verskaffers van voedsel, het 'n belangrike sosiale basis van die Egiptiese staat gevorm.
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A discourse-functional description of participant reference in Biblical Hebrew narrativeRunge, Steven Edward 03 1900 (has links)
Thesis (DLitt (Ancient Studies. Biblical Languages))--University of Stellenbosch, 2007. / Each language has some means or system of referring to participants. This system of reference includes a participant’s initial introduction, continuing reference to the participant, as well as reintroduction after some period of absence. A number of morphological, syntactic and pragmatic issues impinge upon the kinds of encoding used to refer to participants in various contexts. The primary concern of this study is to provide a cross-linguistic, discourse-functional description of the encoding of participants in Biblical Hebrew narrative. Our description is based on the analysis of a preliminary test corpus of Exod 1-12, which is then applied to our dissertation corpus of Gen 12-25. In order to narrow the scope of the project, the data considered in this dissertation will be limited to the corpora of Exod 1-12 and Gen 12-25. It will not consider embedded reported speeches, but instead focuses exclusively and exhaustively on the narrative proper of these two corpora.
Dooley and Levinsohn (2001:112) have identified three basic linguistic functions a participant reference system must be capable of accomplishing:
• Semantic: “identify the referents unambiguously, distinguishing them from other possible ones”. In other words, the reader must be able to track ‘who did what to whom’,
• Processing: “overcome disruptions in the flow of information”,
• Discourse-pragmatic: “signal the activation status and prominence of the referents or the actions they perform”.
We propose that these three functions are not discrete categories, but represent a hierarchical entailment scheme. In other words, overencoding a participant to accomplish the processing function at the same time accomplishes a semantic function of identifying the participant. The study begins by providing a description of the default encoding based on the semantic and cognitive constraints present in various discourse contexts. Our methodology is to develop a set of default encoding principles based on the semantic function of participant reference which can account for as much of the attested data as possible. These default principles are also used to identify pragmatically-motivated departures from the default norms. The non-default encoding is construed as explicitly marking the presence of some linguistic feature.
The non-default encoding data are then grouped based on the pragmatic effects they achieve, and are described in light of attested cross-linguistic principles. We claim that the processing function of participant reference is accomplished in Biblical Hebrew through the redundant relexicalization of agents. These redundant NPs have the pragmatic effect of segmenting the discourse into distinct developments. Next we describe the pragmatic use of referring expressions as accomplishing the discourse-pragmatic function of thematic highlighting. Finally, we describe participant encoding which exceeds that necessary for the processing function as accomplishing a second discourse-pragmatic function of cataphorically highlighting a following speech or event. The above-mentioned model is ultimately applied to Gen 27 to demonstrate its explanatory value for exposition of Biblical Hebrew narrative.
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A cognitive analysis of similes in the book of HoseaPohlig, J. N. 03 1900 (has links)
Thesis (DLitt (Ancient Studies))--University of Stellenbosch, 2006. / This study accounts for the forms and functions of the similes in the Book of Hosea. It proposes
new tools for textual criticism, biblical interpretation, and understanding Biblical Hebrew (BH)
worldview.
Chapter One presents the task we have chosen for ourselves, its nature, some obstacles from other
areas of scholarship, and the foundational notions of embodiment and Prototype Theory.
Chapter Two presents principles drawn from Cognitive Semantics and Cognitive Syntax. A
weakened version of the Lakoff-Johnson conceptual metaphor theory is adopted, and the key
notions of embodiment and judgments of prototypicality are presented. Elements of Conceptual
Blending are presented and adapted for simile analysis. Finally, text-based differences between
metaphors and similes are discussed.
Chapter Three presents cognitive cultural constructs of Strauss and Quinn: cultural schemas,
cultural exemplars, cultural models, and cultural themes. Strauss and Quinn’s conclusions about
metaphors’ use in everyday speech are shown to agree with our postulation of speaker assessment
of the hearer’s ability to process utterances before they are produced. This postulation allows us to
erect one part of a theory of simile.
Chapter Three then integrates metaphor with the Strauss-Quinn cultural meaning model, and then
with Boroditsky’s Weak Structuring view of metaphor. The effect is to provide a reasonable basis,
amenable to empirical investigation, for the investigation of both metaphor and simile. Finally, the
notions of embodiment and prototypicality are applied to the Strauss-Quinn model.
Chapter Four presents various assumptions and conclusions that are later used to analyze Hosea’s
similes. These include: (1) elements of Floor’s (2004a) model of Information Structure for BH
narrative, with modifications and additions for poetry; (2) three cognitive types of similes in Hosea,
posited for working purposes; (3) an adaptation of the conceptual blending apparatus to similes; (4)
hypotheses to account for the distribution of similes versus that of metaphors in BH poetry, and to
account for patterned differences in how various kinds of concepts are combined and manipulated;
(5) an integration of these patterns with the three simile types; and (6) correlation of the cultural
constructs of cultural schema, cultural theme, and cultural model with Hosea’s similes and
metaphors. Chapter Five presents a number of scholarly views of the Book of Hosea, and characterizes the
principal authorities cited in the next chapter.
Chapter Six deductively applies all the foregoing theory to an examination of Hosea’s similes.
Other observations are made inductively: (1) kinaesthetic image schemas’ role in Hosea’s poetry;
(2) systematic difference in the use of similes versus metaphors in image elaboration; and (3)
Information Structure’s role in simile analysis.
Chapter Seven summarizes this study’s research and conclusions concerning, e.g., (1) the criteria
for accounting for the embodiment and judgments of prototypicality characterizing Hosea’s similes;
(2) the dependence of Hosea and his audience upon knowledge of themselves and their environment
for their view of YHWH; and (3) the aid brought by a cognitive theory of similes in the task of
textual criticism.
Chapter Eight discusses prospects for further research and possible implications for translating
Hosea’s similes and metaphors.
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A socio-historical analysis of Jewish banditry in first century Palestine 6 to 70 CELincoln, Lawrence Ronald 12 1900 (has links)
Thesis (MPhil (Dept. of Ancient Studies) -- University of Stellenbosch, 2005. / This thesis sets out to examine, as far as possible within the constraints of a limited study such as this, the nature of the Jewish protest movement against the occupation of their homeland by the Roman Empire in the years after the territory had become a direct province of the Empire. These protests were mainly instigated by and initially led by Jewish peasants who experienced the worst aspects of becoming a part of the larger Roman world.
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Die invloed van die Plautiniese klug op die moderne klugPonelis, Karlien 12 1900 (has links)
Thesis (MPhil)--Stellenbosch University, 2001. / ENGLISH ABSTRACT: The present thesis deals with the impact of the ancient Greek farce on modem
literature with specific reference to the play Kinkels innie Kabel (1971) by the
contemporary Afrikaans author André P. Brink. This play is loosely based on
Shakespeare's The Comedy of Errors, which in tum derives from Plautus'
Menaechmi. Brink's play thus resonates with an entire European tradition.
The relationship between the modem and the ancient farce is studied with reference to
the concept of comedy. Comic effects, the difference between comedy and tragedy in
respect of the handling of vital issues and the comic vision of the playwright are all
taken into account. The analysis of the development of Athenian Old Comedy to the
Roman Comedy refers to the contribution of Plautus and Terence to the continuation
and revitalisation of Greek New Comedy. A comparison of these two playwrights
reveals the characteristics of the farce and the difference between farce and comedy.
The modem relevance of the farce is studied on the basis of Brink's text. For this
purpose Plautus' original plot, the Shakespearian version and Brink's rendition are
discussed and compared. On the basis of the similarities and differences in plot,
caricaturisation, misidentifications, politics, fantasy, coincidence, irony, farcical
violence, mechanical structure, temporal structure and linguistic register, the influence
of the ancient farce on its modem counterpart is demonstrated. In addition to farce,
Brink employs the classical devices of satire and parody to drive home his (political)
message. Finally it is shown that the farcical in Plautus, Shakespeare and Brink serves
a significant and serious thematic purpose. / AFRIKAANSE OPSOMMING: Hierdie verhandeling handel oor die impak van 'n antieke Griekse
komedievorm, die klug, op moderne werke en denke. A.P. Brink se verhoogstuk
Kinkels innie Kabel (1971) is 'n vrye verwerking van William Shakespeare se
The Comedy of Errors. Laasgenoemde werk is weer op sy beurt gebaseer op
Plautus se Menaechmi. In sy verwerking van Plautus en Shakespeare laat A.P.
Brink die hele Europese tradisie deurklink.
Die verhouding tussen die moderne klug en die antieke klug word bestudeer
deur te fokus op die term komedie: die verhouding daarvan met lag en hoe die
komedie van die tragedie verskil ten opsigte van die hantering van
lewensproblematiek en komiese visie van die komedieskrywer, maak deel uit
van hierdie bespreking. Die komedie se herkoms en ontwikkeling vanaf die Ou
Komedie tot die Romeinse Komedie, val ook onder die soeklig. In aansluiting
hiermee word Plautus en Terentius bespreek as twee komedieskrywers wat 'n
rol gespeel het in die oorlewering en verlewendiging van die Griekse Nuwe
Komedie. Hierdie twee skrywers word ook met mekaar vergelyk sodat die
eienskappe van die klug geïllustreer word, en hoe dit in wese verskil van
komedie.
Die relevansie van die klug in moderne denke word bestudeer aan die hand van
Brink se teks. In hierdie verband word daar 'n uiteensetting gegee van die
oorspronklike Plautiniese verhaal, die Shakespeariaanse weergawe en die
Brinkiaanse teks. Aan die hand van die ooreenkomste en verskille in intrige,
karikaturisering, identiteitsvergissings, politiek, die fantasie-element, toeval,
ironie, klugtige geweld, die meganiese struktuur, die tydstruktuur en taalregister
word die invloed van die antieke klug op die moderne klug geïllustreer.
Benewens die klug word Brink se werk ook verder beïnvloed deur twee
klassieke middele, met name satire en parodie. Hiermee bring Brink sy
(politieke) boodskap tuis. Ten slotte word die dieperliggende temas in Plautus,
Shakespeare en Brink se werk bespreek deur aan te toon dat die werk nie net om
die klugtige gaan nie, maar ook die meer ernstige.
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