Thesis (MPhil (Ancient Studies)--University of Stellenbosch, 2007. / Recent studies, especially since the Nag Hammadi discoveries, indicate that “Gnosticism” often functions as a constructed “Other” in attempts to define Christian orthodoxy, as well as a catch-phrase for a range of diverse religious phenomena in late Hellenism. If the unity of Gnosticism is a construct, the search for a single origin of Gnosticism is probably also futile. Rather, the influence of several sources – Platonic, Christian, Iranian, existential and Jewish – to the Gnostic phenomena should be studied. Texts labled Sethian by modern scholars show strong traces of a Jewish cosmology, vocabulary and mythology. Five possible routes for the transmission of Jewish motifs to Sethian Gnosticism are pointed out: failed apocalyptic expectations (Grant); allegorical interpretations of the Law among Philo and Alexandrian Jews (Pearson); Christianity as vehicle for transmission (Pétrement); Palestinian and Samaritan speculation (Perkins); and the influence of the Jewish Wisdom tradition (Rudolph and MacRae). Traces of Judaism in Gnostic Sethian texts can be located using a motif study. Fallon has done such a study of the so-called Sabaoth pericopes. In this thesis a similar study is done of the “Gospel of Judas”. The study shows that this text is Christian, preoccupied with a sectarian Christian debate. The apostolic church is denounced and a Sethian Gnosticism (noticeably influenced by Judaism) is posited as alternative. To that end a Sethian cosmological sermon, with strong Jewish motifs, is attributed to Jesus in which he holds forth Sethian cosmology as an alternative to a discredited rival form of Christianity. The most prominent of Jewish motifs in the cosmological passage of the Judas text are the names, functions and descriptions of angels, but it also includes numerological speculation and figures such as Seth.

Thesis (MA (Ancient Studies)--University of Stellenbosch, 2007. / The purpose of this thesis is to discuss the concept of the sanus homo as presented by Celsus in the de Medicina. The first (introductory) chapter outlines the importance of Celsus’ de Medicina in the study of Roman medicine. The de Medicina is one of five treatises on various subjects written by Aulus Cornelius Celsus in the 1st century AD. When scientific Greek and Latin texts were recovered during the Renaissance the text of the de Medicina was one of the first medical texts to be put into print. Medical practitioners, ancient, medieval and modern, have been universal in their opinion that Celsus’ descriptions are correct, precise and complete, and of practical use. Furthermore a brief outline of the composition of this important work is also given in this chapter. The preface (Prooemium) of the de Medicina forms a unique component of the work and gives the reader insight into the thoughts and personality of its author. The rest of the de Medicina - eight books, which Celsus introduces by systematically setting out the contents of each particular book - is divided into three parts: health preservation, diseases and healing. Each part, in turn, is introduced by a schematic outline for that part ...

Thesis (MPhil (Ancient Studies)--University of Stellenbosch, 2008. / Ammißaduqa, penultimate king of the Ôammurabi dynasty in the Old Babylonian period, reigned from 1646-1626 BCE, and issued a mēšarum edict which Finkelstein described as “a single tablet, inscribed with a most unique text of an importance for the socio-economic life of Babylonia second to no other.” It is essential to define ancient royal edicts within their cultural context. This thesis examines, within the broad legal, religious, political and social background of the Ancient Near East, the design of royal edicts, their aims, beneficiaries and legal implications. The primary goal of this thesis is to improve our understanding of the motives for the promulgation of mēšarum decrees within the ancient cultures, and in particular, the motives for Ammißaduqa’s first edict. There is a strong scholarly tendency to seek the motives in the economic faction, even likening this decree to a “modern-day economic stimulus package,” a type of “RDP”. Kraus noted that the first promulgation was designed and executed for ideological purposes, subsequent mēšarum edicts were economic emergency measures. Nel agreed that the proclamation of a mēšarum was part of the propaganda strategy to strengthen the royal administration and to legitimize its power. The mēšarum was not designed to bring prosperity, but to stimulate agricultural production and prevent uncontrolled urbanization. Olivier noted that the mēšarum was intended, not to reform the economic system, but to remedy the unbearable economic situation. The economic motive is therefore of prime importance for all subsequent edicts, although an overlapping of all three motives – ethics, ego and economy – is highly likely. The base-line conclusion is that the motive and the occasion are inseparable. The aim of this thesis was to produce sufficient evidence that king Ammißaduqa was primarily inspired by ethics and ego, and not economics, when declaring his first mēšarum edict.

Thesis (MA (Ancient Studies))--Stellenbosch University, 2008. / The aim of this study is to determine inter-subjective, verifiable criteria according to which paragraphs can be distinguished in BH narrative texts. Distinguishing these units plays an important role in the understanding and processing of written texts. Corpus studies in text-linguistics and empirical studies in psycholinguistic studies have established that narrative is not only characterized by a string of sentences, but has a multi-dimensional or hierarchical structure, which can be broken down into units. These units are regarded as episodes, which are cognitively and structurally relevant. An episode is defined as a memory block. Semantically, it is defined as a thematically unified entity, the surface boundaries of which are marked linguistically. On the one hand, text production studies have established that authors employ segmentation markers or devices at the beginning of each episode in order to warn the reader that a new episode is impending. On the other hand, studies in text comprehension have also concluded that readers understand these devices of textual segmentation. On the basis of the above investigations, this study established a set of criteria for identifying episodes. The criteria included several segmentation devices such as overspecified referential expressions, temporal expressions, and shifts in space that mark the boundaries of episodes, as well as devices that signal thematic continuity in narrative episodes of BH. The value and validity of these criteria were then tested in the light of a specific corpus of texts, viz. 1 Sam 1-6. The text was analyzed and episodes have been distinguished by means of the above-mentioned set of criteria. These episodes were then compared to the paragraph distinctions (i.e. the graphic representations of episodes), which are made in a representative number of commentaries and translations. The investigation confirmed that many of the paragraph distinctions in commentaries and translations are justifiable. However, it was also found that the paragraph distinctions of exegetes and translators often differ. This finding confirmed the necessity (and need) of inter-subjectively verifiable, and well-founded, criteria for distinguishing paragraphs in BH narratives. This exploratory study established the value of the model used, but also indicated that further investigation is needed to refine various aspects of the model.

Thesis (MPhil)--Stellenbosch University, 2004. / ENGLISH ABSTRACT: Epicureanism, one of several major Hellenistic philosophical schools, complemented its materialist, non-teleological ontology with a set of spiritual exercises (askesis) intended to prepare its disciples to live a happy life within a clearly defmed moral context. The emblem of Epicurean ethics was the tetrapharmakos, or fourfold remedy, consisting in the dictum: Nothing to fear in god; Nothing to feel in death; Good is easy to attain; Evil is easy to endure. A question that arises concerns how the tetrapharmakos, in conjunction with the wide variety of spiritual exercises which flowed from it, was capable of offering to Epicurean disciples consolatio in the face of life's uncertainties and guiding them to the supreme pleasure of the gods, tranquillity (ataraxia), which, together with absence of bodily pain (aponia), brings to man the flourishing life (eudaimonia). Yet, afortiori, how is it possible, in the absence of belief in divine providence, to retain a sense of equanimity throughout a finite life in an often harsh world? How can one avoid capitulating to despair and anxiety? Such questions are relevant to the ancient Epicureans, and are central to this thesis. Epicurean materialism is presupposed throughout the thesis, and the arguments and exercises which emerged from the Epicurean materialist ontology are examined critically in order to assess the coherence and effectiveness of the Epicurean mode of living. An examination of the role of Epicurean spiritual exercises is therefore undertaken, in order to reveal the Epicureans' relationship with the natural and social worlds, as well as with each other and with the gods, and thus to explain how these exercises were capable of providing consolation, and further, to consider whether such exercises, in some form or other, are still able to do soin the twenty-fust century. The ancient conception of philosophy as a way of life is discussed fully, most particularly the specific nature of Epicurean philosophy in this respect. The four strands or remedies of the tetrapharmakos are then examined, in order, at length. The nature of Epicurean gods and their relation to man are given detailed consideration, as are the arguments and exercises used by Epicureans to dispel fear of the gods. A similar treatment is accorded the Epicurean view of death as a natural dissolution of man qua material being, and to the arguments and exercises aimed at overcoming fear of death, the second of the two great causes of human anxiety. Epicurean hedonism, within which pleasure assumes the role of man's goal,· or telos, is examined thoroughly, as are major issues of contention -- in particular, the Epicurean bifurcation of the telos into katastematie pleasure and kinetic pleasure, and the relation between these two kinds of pleasure. A concluding chapter summarises the fmdings of the thesis and suggests the relevance of Epicureanism and its associated spiritual exercises for citizens of the twenty-fust century. / AFRIKAANSE OPSOMMING: Die Epikurisme, een van verskeie belangrike Hellenistiese filosofiese skole, het sy materialistiese, nie-teologiese ontologie aangevul deur 'n versameling geestelike oefeninge (askesis) wat ten doel gehad het om dissipels voor te berei om 'n gelukkige lewe binne 'n duidelik gedefinieerde morele konteks te lei. Die embleem van die Epikuriese etiek was die tetrafarmakos , of viervoudige geneesmiddel, wat bestaan het uit die dictum: Om niks te vrees oor god nie; Om niks te voel oor die dood nie; Die goeie is maklik om te verkry; Die kwaad is maklik om te verduur. Die vraag ontstaan hoe die tetrafarmakos, tesame met die wye verskeidenheid geestelike oefeninge wat daaruit voortspruit, in staat was om aan die Epikuriese dissipels consolatio ten aanskoue van die onsekerhede van die lewe te bied en om hulle tot die hoogste genot van die gode, gemoedsrus (ataraxia), te voer, wat, gepaardgaande met die afwesigheid van fisiese pyn (aponia), die mens by 'n gelukkige lewe (eudaimonia) uitbring. Hoe is dit egter 'n fortiori moontlik om in die afwesigheid van 'n geloof in 'n goddelike voorsienigheid 'n gevoel van gelykmatigheid reg deur 'n eindige lewe in 'n dikwels harde wêreld te behou? Die Epikuriese materialisme word deurlopend in die tesis voorveronderstel, en die argumente en oefeninge wat uit die Epikuriese materialistiese ontologie na vore kom, word krities ondersoek ten einde die samehang en doeltreffendheid van die Epikuriese leefwyse te evalueer. Die rol van die Epikuriese geestelike oefeninge word dus ondersoek om die Epikureërs se verhouding met die natuurlike en die sosiale wêreld, sowel as met mekaar en met die gode, na vore te bring, om sodoende te verduidelik hoe hierdie oefeninge in staat was om vertroosting te bied, en om voorts te kyk of sulke oefeninge in die een of ander formaat nog steeds in staat is om dit in die een-en-twintigste eeu te doen. Die antieke siening van die filosofie as 'n leefwyse word ten volle bespreek, veral die eie-aard van die Epikuriese filosofie in hierdie opsig. Die vier aspekte of geneesmiddels van die tetrafarmakos word agtereenvolgens uitvoerig bespreek. Die aard van die Epikuriese gode en hulle verhouding tot die mens word in besonderhede ondersoek, asook die argumente en oefeninge wat die Epikureërs gebruik het om vrees vir die gode die nek in te slaan. Die Epikuriese siening van die dood as 'n natuurlike ontbinding van die mens qua materiële wese word op soortgelyke wyse behandel, soos ook die argumente en oefeninge wat daarop gerig is om die vrees vir die dood, die tweede van die twee groot oorsake van die mens se angs, te oorkom. Epirurese hedonisme, waarin genot die mens se lewensdoel of telos word, word grondig ondersoek, sowel as belangrike verskilpunte - in besonder die Epikuriese tweedeling van die telos in katastematiese en kinetiese genot, en die verband tussen hierdie twee vorme van genot. Die slothoofstuk vat die bevindinge van die tesis saam en suggereer dat die Epikurisme en die geestelike oefeninge wat daarmee gepaard gaan, nog steeds relevant is vir mense van die een-en-twintigste eeu.

Thesis (MA (Ancient Studies))--University of Stellenbosch, 2011. / AFRIKAANSE OPSOMMING: Hierdie tesis spreek die probleem aan van polisemie in die beskrywing van die Bybels- Hebreeuse lekseem תחת in die Biblia Hebraica Stuttgartensia. Tradisioneel word die lekseem meestal as ‘n voorsetsel beskou. In hierdie ondersoek word aangetoon dat die lekseem ook as as ‘n naamwoord, bywoord of voegwoord gebruik kan word. ‘n Kritiese analise van standaard Bybels-Hebreeuse woordeboeke toon aan dat hierdie bronne mank gaan ‘n leksikografies begronde raamwerk in terme waarvan polisimiese lekseme ge-orden kan word. Wat nodig is vir hierdie doeleindes, is leksikale beskrywings eerder as ‘n lys “oënskynlike” betekenisse. Dit word verder duidelik aangetoon dat vertalingsekwivalente nie altyd gelykgestel kan word aan die betekenis van ‘n lekseem nie – ‘n praktyk wat al jare lank onkrities aanvaar word. Kognitief-linguistiese instrumente ten opsigte van kategorisering en leksikale semantiek word dan ingespan om die lekseem תחת beter te beskryf. Hierdie studie verteenwoordig so ‘n kognitief-linguistiese analise van die polisemiese dimensies van die semantiese netwerk van תחת , wat ook bruikbaar kan wees in digitale leksikografie. Die voorgestelde netwerk word gekomplementeer deur semantiese diagramme wat die betekenis grafies uitbeeld in plaas daarvan om dit met behulp van vertalingsekwivalente te beskryf. Die betekenisonderskeidings wat getref word, is die volgende: substantief (onderkant), plek (spesifieke plek “spot”), substitusie (in die plek van), uitruiling (in ruil vir), oorsaaklikheid (omdat) en implisiete perspektief (x onder [die spreker]). Hierdie betekenisonderskeidings word georganiseer met behulp van ‘n grafiese netwerk wat die semantiese verhouding tussen die verskillende nuanse illustreer. Die semantiese netwerk stel ook ‘n ontwikkelingsprofiel van die lekseem voor. Hierdie diagram bied ‘n moontlike verklaring waarom תחת ‘n bepaalde reeks polemiese onderskeidings simboliseer. / ENGLISH ABSTRACT: This thesis addresses the problem of polysemy in describing the biblical Hebrew lexeme תחת in the Biblia Hebraica Stuttgartensia. Traditionally treated as mainly a preposition, it is demonstrated in this study that תחת can also be used as a noun, adverb or conjunction. A critical analysis of standard biblical Hebrew lexica reveals that they typically lack a clear lexicographic framework with which polysemous lexemes can be organized. Ideally, this would offer lexical explanations to users of a lexicon rather than supply lists of alleged meanings. Further, it is also made clear that target language glosses can no longer be accepted as "meaning", a practice which has been uncritically accepted for years. In order to move beyond English glosses, cognitive linguistic tools for categorization and lexical semantics are utilized. This thesis contributes a cognitive linguistic analysis of the polysemous lexeme תחת and a semantic network of תחת that can be useful for digital lexicography. The proposed network is complemented by frame semantic diagrams which describe meaning imagically rather than only with a target language gloss. The various senses established are: substantive (underpart), place (spot), substitution (in place of), exchange (in exchange for), vertical spatial (under), approximately under (at the foot of), control (under the hand), causation (because), and implied perspective (x below [the speaker]). These senses are organized in the proposed network showing the semantic relationship between the senses. The semantic network also provides an evolutionarily plausible explanation of how תחת came to symbolize so many distinct polysemies.

Thesis (MPhil)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This thesis outlines Augustine’s thought on justice as articulated in The City of God: against the Pagans. The purpose of the study was to investigate the place and role of his convictions about justice in his apologetic project. To this end, Books 19-22 of The City of God were read within the historical, religious and ideological contexts of Augustine’s day. Aspects deemed relevant to the stated goals of the thesis and which were therefore surveyed, were pagan-Christian relations and Neo-Platonism in the fifth century; the sacking of Rome in AD 410, a perceived injustice which occasioned rampant calumnies against the Christians and questions regarding the justice of God; secular jurisprudence and legal practice, with a focus on the role of bishops in dispensing justice; biblical perspectives on justice. A reading of Books 19-22 of the City of God was then done, in which it was found that justice was viewed by Augustine as subordinate to, but straining toward the Supreme Good, identified as peace. Moreover, it was shown that Augustine’s perspective on justice is inextricably linked with his eschatological convictions. These are that God is set to establish an eternal City, composed of those who, throughout history, have pledged allegiance to Him. That city is characterised by peace and justice, as determined by God. Any peace or manifestation of justice in the present age was shown to flow from humankind’s predisposition toward self-love (egotism). As such, they are presented by Augustine as a poor reflection of the perfect peace and justice that will be established by God. With regard to Augustine’s defence of the Christian faith, it was found that he employs a model of argumentation which takes as its point of departure the worldviews of his opponents, showing up cracks in their thinking. He then presents his own perspective as the better alternative. The juxtaposition of the current age, fraught with injustice and chaos, against the eternal peace and justice to be established by God, were shown to be important selling-points for Augustine. For him, life in the eternal City of God was an irresistible offer, which he sought to hold out to his opponents. / AFRIKAANSE OPSOMMING: Hierdie tesis skets Augustinus se denke oor geregtigheid soos geartikuleer in Die Stad van God: teen die Heidene. Die doel van die studie was om die plek en die rol van sy oortuigings oor geregtigheid in sy apologetiese projek te ondersoek. Met hierdie doel is Boeke 19-22 uit Die Stad van God gelees binne die historiese, godsdienstige en ideologiese kontekste van Augustinus se tyd. Aspekte wat as relevant beskou is tot die vermelde doelwitte van die tesis en wat dus ondersoek is, is verhoudings tussen heidene en Christene asook Neo-Platonisme in die vyfde eeu; die plundering van Rome in 410 n.C., ’n vermeende onreg wat aanleiding gegee het tot onbeteuelde laster teenoor die Christene en vrae oor die geregtigheid van God; sekulêre wetsgeleerdheid en regspraktyk, met die fokus op die rol van biskoppe in die beoefening van regspraak; bybelse perspektiewe op geregtigheid. ’n Vertolking van Boeke 19-22 uit Die Stad van God is daarna gedoen, waarin daar bevind is Augustinus het gemeen dat geregtigheid ondergeskik is aan, maar wel streef na, die Hoogste Goed, wat naamlik as vrede geïdentifiseer word. Verder is daar getoon dat Augustinus se perspektief op geregtigheid onlosmaaklik verbind is aan sy eskatologiese oortuigings. Hierdie oortuigings is dat God ’n Ewige Stad sal vestig wat saamgestel is uit dié wat deur die geskiedenis heen trou aan Hom gesweer het. Daardie stad word deur vrede en geregtigheid gekenmerk, soos dit deur God bepaal is. Daar word gewys daarop dat enige vrede of manifestasie van geregtigheid in daardie tyd bloot voortgevloei het uit die mens se geneigdheid tot selfliefde (egotisme). Dít word deur Augustinus voorgehou as ’n swak weerspieëling van die volmaakte vrede en geregtigheid wat deur God ingestel sal word. Wat betref Augustinus se verdediging van die Christelike geloof, is daar bevind dat hy ’n redeneringsmodel gebruik wat die wêreldbeskouings van sy opponente as uitgangspunt gebruik, en só die foute in hul denke uitwys. Hy bied dan sy eie perspektief as die beste alternatief aan. Die naasmekaarstelling van die huidige era, vol ongeregtigheid en chaos, teenoor die ewige vrede en geregtigheid wat deur God ingestel sal word, is uitgewys as belangrike verkoopspunte vir Augustinus. Vir hom was die lewe in die Ewige Stad van God ’n onweerstaanbare aanbod wat hy aan sy opponente wou voorhou.

Thesis (MPhil)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: The aim of this thesis is to investigate the possible influence of Persian religion on dualism in Jewish apocalyptic literature, with particular attention to 1 Enoch. Many studies have been conducted on Jewish apocalyptic, although relatively few studies concentrate on Persian religious influence. One of the main reasons for this is the problematic dating of Persian sources, all of which appear to date to a later period than the Jewish apocalyptic texts they are suspected of influencing. Scholars who believe in the antiquity of the traditions underlying the Persian texts, such as Boyce, Otzen and Silverman, tend to be positive about the possibility of influence, whereas scholars such as Hanson and VanderKam insist that the origins of apocalyptic traditions can be found within Jewish religion and Mesopotamian culture, respectively. The dualism between God and evil plays a central role in Jewish apocalyptic. This basic dualism manifests itself in various dualities and on four levels. Firstly, on the cosmic level God is pitted against an agent of darkness (Satan/Belial/Mastema/Azazel) and good angels oppose fallen angels or demons. Secondly, in the physical universe God manifests in order, whereas evil shows itself in every area where God’s order is transgressed. Thirdly, on an anthropological-ethical level, mankind is divided into the righteous and the wicked according to the path each individual chooses within himself. Finally, on an eschatological level, the evils of the present age are contrasted with a glorious future that will begin when the messiah has appeared and the final judgment, which is sometimes linked with a resurrection, has taken place. In order to calculate when this new age will dawn, apocalyptic writers divide history into periods. Each of the abovementioned aspects finds a parallel in Persian religious thought, which revolves around the dualism between Ahura Mazda/Spenta Mainyu and Angra Mainyu/Ahriman. Each of the dualistic principles is supported by a host of divine beings and the battle involves nature and mankind, who are expected to choose a side. There is a strong messianic expectation, as well as a well-developed concept of a final judgment that involves resurrection, and the periodization of history is fundamental to the religion. This thesis attempts to trace the development of the abovementioned concepts in Jewish thinking, depending mainly on the Hebrew Bible as representative of ancient Israelite religion. Where discrepancies between Jewish apocalyptic and the ancient religion become evident, the possibility of Persian influence is considered. The investigation will show that each of the abovementioned aspects of the dualism between God and evil in Jewish apocalyptic contain traces of what might be the influence of Persian religion. / AFRIKAANSE OPSOMMING: Die doel van hierdie tesis is om die moontlike invloed van Persiese godsdiens op die dualisme in Joodse apokaliptiek te ondersoek, met spesifieke verwysing na die Ethiopic Book of Enoch. ‘n Groot aantal studies is reeds uitgevoer rondom Joodse apokaliptiek, alhoewel relatief min daarvan fokus op die invloed van Persiese godsdiens. Een van die hoofredes hiervoor is die probleme rondom die datering van Persiese tekste, waarvan almal uit ‘n latere tydperk as die meeste Joodse apokaliptiese tekste blyk te dateer. Diegene wat vertroue het in die antiekheid van onderliggende tradisies in Persiese tekste, soos Boyce, Otzen en Silverman, is geneig om positief te wees oor die moontlikheid van invloed, terwyl ander soos Hanson en VanderKam daarop aandring dat die oorsprong van apokaliptiese tradisies te vinde is in Joodse godsdiens en die kultuur van Mesopotamië. Die dualisme tussen God en die bose speel ‘n sentrale rol in Joodse apokaliptiek. Hierdie basiese dualisme manifesteer in verskeie dualiteite en op vier vlakke. Eerstens, staan God op die kosmiese vlak teenoor ‘n agent van duisternis (Satan/Belial/Mastema/Azazel), en sit goeie engele slegte engele of demone teë. Tweedens manifesteer God in die orde van die fisiese heelal, terwyl die bose manifesteer in die oortreding van God se orde. Op die derde, antropologies-etiese vlak, is die mensdom verdeel tussen goed en kwaad op grond van die weg wat elke individu in homself kies. Laastens word die boosheid van die huidige era op die eskatologiese vlak gekontrasteer met die glorieryke toekoms, wat sal aanbreek wanneer die messias gekom het en die laaste oordeel, wat soms verband hou met ‘n opstanding, plaasgevind het. Apokaliptiese skrywers verdeel gereeld die wêreldgeskiedenis in tydperke om sodoende te bereken wanneer die toekomstige era sal aanbreek. Elkeen van die bogenoemde aspekte vind ‘n parallel in die Persiese godsdiens, wat gebaseer is op die dualisme tussen Ahura Mazda/Spenta Mainyu en Ahriman/Angra Mainyu. Elkeen word ondersteun deur ‘n leer van goddelike wesens en die stryd sluit die natuur en mensdom, van wie verwag word om ‘n kant te kies, in. Daar is ‘n sterk messiaanse verwagting, sowel as ‘n goed-ontwikkelde konsep van ‘n laaste oordeel, wat gepaard gaan met ‘n opstanding. Die verdeling van wêreldgeskiedenis in tydperke is ook fundamenteel tot die godsdiens. Hierdie tesis poog om die ontwikkeling van bogenoemde konsepte in die Joodse denkwyse na te volg en maak hoofsaaklike staat op die Hebreeuse Bybel as verteenwoordigend van oud-Israelitiese godsdiens. Waar diskrepansies tussen Joodse apokaliptiek en die antieke godsdiens vorendag kom, word die moontlikheid van Persiese invloed oorweeg. Die ondersoek sal toon dat elkeen van die bogenoemde aspekte van die dualisme tussen God en die bose in Joodse apokaliptiek moontlike tekens van Persiese invloed toon.

Thesis (MPhil)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: The definition and function of Socratic irony has been much disputed in contemporary scholarship. This thesis identifies some methodological difficulties in interpreting and defining Socratic irony and attempts to narrow the field of interpretation in order to facilitate the formulation of a new definition of the concept. With reference to the primary texts of Plato, Xenophon and Aristophanes, as well as some fragments, the different types of irony as employed by Socrates are identified as verbal, in the form of self-deprecation and knowledge disavowal, and physical. A review of late 18th, 19th and 20th century philosophical scholarship on the topic is done in order to gain a better understanding of the perceived functions of Socratic irony. On the basis of this, as well as the opinions of prominent classical scholars, it is argued that the function of Socratic irony in its verbal form is primarily heuristic, while the physical form is a political mode of being designed to criticise 5th-century Athenian politics. Socratic irony is then redefined to allow for these forms and functions, which are shown to be much more complex than previously thought. / AFRIKAANSE OPSOMMING: Daar word baie gedebatteer oor die definisie en funksie van die Sokratiese ironie in die onlangse navorsing. Hierdie tesis identifiseer sommige metodologiese probleme in die interpretasie en die definisie van Sokratiese ironie en poog om die veld van interpretasie te beperk ten einde die formulering van 'n nuwe definisie van die begrip te fasiliteer. Met verwysing na die primêre tekste van Plato, Xenophon en Aristophanes, asook 'n paar fragmente, word die verskillende vorme van ironie soos deur Sokrates gebruik, geïdentifiseer as verbaal, in die vorm van self-afkeuring en ontkenning van kennis, en fisies. ʼn Oorsig van die laat 18de-, 19de- en 20ste-eeuse filosofiese navorsing is gegee ten einde 'n beter begrip te verkry van die waargenome funksies van Sokratiese ironie. Op grond hiervan, asook die menings van vooraanstaande klassici, word aangevoer dat die funksie van die Sokratiese ironie in sy verbale vorm hoofsaaklik heuristies is, terwyl die fisiese vorm 'n politieke bestaanswyse is, met die doel om die 5de-eeuse Atheense politiek te kritiseer. Teen hierdie agtergrond word Sokratiese ironie dan herdefinieer om voorsiening te maak vir bogenoemde vorme en funksies wat blyk baie meer kompleks te wees as wat voorheen gemeen is.

Thesis (MA)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This thesis focused on the animal themes while attempting to make a comprehensive analysis of such themes as they were portrayed in the Epodes of Horace. A close analysis of each poem that contains animals was made. The aim of such an analysis was twofold, firstly to arrive at a possible interpretation of said themes in each specific poem; secondly to indicate how Horace used these animal themes to enhance the meaning of the Epodes. To support this second aim the various animal themes were arranged according to a list of five functions associated with the themes, namely invective, irony and humour, exempla, metaphor and colouring or setting. Finally the investigation aimed at achieving not only a better understanding of the animal themes per se but also an enhanced appreciation of the entire collection. / AFRIKAANSE OPSOMMING: Die diere temas is die fokuspunt van hierdie tesis terwyl daar gepoog word om ‘n omvattende ontleding van die temas soos uitgebeeld deur die Epodes van Horatius, uit te voer. ‘n Deeglike ontleding van die diere temas soos gevind in die verskillende gedigte, is gemaak. Die doel van hierdie ontledings was tweeledig, eerstens om die moontlike interpretasie van die temas vir elke spesifieke gedig te verstaan; en tweedens om aan te dui hoe Horatius die diere temas aangewend het om die Epodes ruimer uit te beeld. Ter ondersteuning van die tweede doel is die verskillende diere temas volgens ‘n lys van vyf funksies wat met die temas vereenselwig kan word, ge-orden naamlik oordrewe kritiek, ironie, humor, exempla, metafoor en voorkoms of aanbieding. Ten slotte poog die ondersoek om nie net ‘n beter begrip van die diere temas te bevorder nie maar ook om waardering vir die totale versameling van die gedigte te bevorder.