Death culture is a fundamental aspect of human existence, with the primary purpose of commemorating and preserving the identity of the deceased. Epitaphs, a physical object created to mark the tomb, are seen in antiquity and modern cultures. Protection epitaphs, a subset of these epitaphs, are a subculture within ancient Rome that incorporate a request for protection. These epitaphs share a common thread of death culture: care and respect for the dead. Rituals are cultural practices that follow a set protocol, with roles assigned to the practitioner and target, as well as an observer. In this study of protective death epitaphs, the family (typical practitioner) of the protective epitaph commemorates the deceased or potential target of malicious intent. The ritual is the protocol of placing a statement on a tombstone that asks not to defile the tomb. The two main types of protection seen in protective death epitaphs are passive and aggressive. Passive protection gives a broad statement in both the request and the potential consequence, while aggressive protection typically gives a broad statement in the request and a more specific consequence. In conclusion, protection epitaphs are a subset of Roman death culture that emphasizes the importance of care and respect for the dead. This research highlights the underrepresented and marginalized group of people commemorated in these epitaphs and the importance of studying and giving light to their practices and intentions. / Master of Arts / Death culture is a significant aspect of human existence, primarily aimed at commemorating and preserving the identity of the deceased. This paper examines a subculture within ancient Rome, specifically nineteen protective epitaphs, which all share a request for protection. These epitaphs are a subset of epitaphs that request extra space on grave markers to steer away potential harm, including the use of magic with malicious intent. Rituals are cultural practices that follow a set protocol, with roles assigned to the practitioner and target, and sometimes an observer. The deceased or target is commemorated by the family, who performs the protective epitaph. In this study of protective death epitaphs, the two main types of protection seen are passive and aggressive. Passive protection provides a broad statement in both the request and the potential consequence, while aggressive protection typically gives a broad statement in the request and a more specific consequence. The study of protection epitaphs reveals the common thread of death culture, which is to care and respect the dead. The families commemorated their deceased in these epitaphs, demonstrating the importance of respecting the dead and preserving their identity.

Yes / Archaeologists have unearthed a stone scoreboard in Chichén Itzá, Mexico, shedding light on the Mayan civilization's ancient board game called Pok-a-Tok. The Mayan games held deep cultural and religious significance, reflecting the beliefs and values of the people. Winning such games was considered a sign of divine favor, while losing could result in human sacrifices. Mayan games fostered communal identity and connections between the physical, spiritual, and social realms. The concept of the "magic circle" in gaming, where players enter a temporary world with its own rules and boundaries, can be applied to modern education to promote inclusion, collaboration, and the development of critical thinking and problem-solving skills. By incorporating ancient and modern games, educators can create inclusive learning environments that cater to diverse student needs.

Thesis (MA)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: A persona is a definable literary technique that all authors necessarily use. This thesis tries to show how Catullus, with the use of six personae (amator acceptus, amator reiectus, hospes urbanus, poeta doctus, fabulator en sacerdos), persuades the reader of the emotional “authenticity” and the accessibility of his poems. This is done firstly by investigating the literary process of which a persona forms part. By comparing this process with the three phases of a conversation (thought, expression and utterance), it is possible to see how a persona can be “discovered”. The thought represents the historical author and his literary context. The expression represents the literary persona itself. The utterance represents the unemotional, “unloaded” elements of the text manifested as the collective function of characters, speakers and narrators. By identifying this process in Catullus’ poetry, the relevant personae are illuminated. Catullus, as a Latin poet who was familiar with “Roman performance poetry” and the ancient theatre mask, also understood this complex process. This thesis argues that Catullus used the persona – like a theatre mask – as a so-called “totem of perspective”. The careful use of persuasive techniques that provide the momentum, are analysed in some of his poems, keeping the function of this “totem of perspective” in mind. The result is that the poet succeeds in creating sophisticated, diverse and accessible personae, which readers through the ages readily accept as “authentic”. / AFRIKAANSE OPSOMMING: ’n Persona is ’n definieerbare literêre tegniek wat alle outeurs noodwendig gebruik. Hierdie tesis beoog om aan te dui hoe Catullus, met die gebruik van ses personae (amator acceptus, amator reiectus, hospes urbanus, poeta doctus, fabulator en sacerdos), die leser van die emosionele “egtheid” en die toeganklikheid van sy werk oortuig. Dit word eerstens gedoen deur die literêre proses waarvan ’n persona deel is, te ondersoek. Deur hierdie proses te vergelyk met die drie fases van ’n gesprek (gedagte, uitdrukking en uiting) is dit moontlik om te sien hoe ’n persona “ontdek” kan word: die gedagte verteenwoordig die werklike outeur en sy literêre konteks, die uitdrukking verteenwoordig die literêre persona self en die uiting verteenwoordig die onemosionele, “ongelaaide” elemente van die teks, soos vergestalt deur die gesamentlike funksionering van karakters, sprekers en vertellers. Deur hierdie proses te identifiseer in Catullus se gedigte, word die betrokke personae verhelder. Catullus, as Latynse digter wat bekend was met “Romeinse performatiewe poësie” en die antieke toneelmasker, het ook hierdie ingewikkelde proses begryp. Hierdie tesis argumenteer dat Catullus die persona – soos ’n toneelmasker – as ’n sogenaamde “perspektieftotem” gebruik het. Die sorgvuldige gebruik van oorredingstegnieke wat die momentum voorsien, word in van sy gedigte geanaliseer met hierdie perspektieftotem-funksie in gedagte. Die resultaat is dat die digter dit regkry om gesofistikeerde, diverse en toeganklike personae te skep wat lesers deur die eeue as “eg” aanvaar.

Thesis (MA)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: Stoic philosophy taught along with the other prominent philosophical schools of the Hellenistic Era (i.e. the Academics, the Peripatetics and the Epicureans) that the goal or final end (telos) of human existence is our well-being or happiness (eudaimonia). The Stoics provided various definitions of this telos, the most famous being “living in agreement with nature” (ηὸ ὁκνινγνπκέλσο ηῇ θύζεη δῆλ) or “living according to nature” (secundum naturam vivere) and this goal essentially comes down to living according to perfect reason and virtue. The purpose of this study is to investigate how Seneca presents the Stoic doctrines regarding this topic in his Epistulae Morales (“Letters on Morality”) and to determine whether he managed to make the theoretical framework, proposed by the Stoics for the attainment of a happy life, more easily applicable in practice without compromising orthodox Stoic teachings. The orthodoxy of Seneca‟s philosophy may be judged by comparison with the doctrines of the early Stoic teachers, which is why this study will first look at the traditional Stoic teachings concerning the definition of the telos as well as the theory behind the attainment thereof. Thereafter it will be investigated how true Seneca stayed to these traditional teachings and whether he managed to make the Stoic telos more realistically attainable by the practical advice he offers in his letters. / AFRIKAANSE OPSOMMING: Stoïsynse filosofie voer aan soos die ander prominente filosofiese skole van die Hellenistiese era (d.w.s. die Akademie, die Peripatetiese skool, en die Epikureërs) dat die einddoel (telos) van die mensdom welsyn of geluk (eudaimonia) is. Die Stoïsyne het verskillende definisies van die telos verskaf; die mees bekende is “om in ooreenkoms met die natuur te leef” (ηὸ ὁκνινγνπκέλσο ηῇ θύζεη δῆλ) of “om volgens die natuur te leef” (secundum naturam vivere) en hierdie einddoel kom in wese daarop neer om volgens volmaakte rede of deug te leef. Die doel van hierdie studie is om te ondersoek hoe Seneca die Stoïsynse leerstellings oor hierdie onderwerp in sy Epistulae Morales (“Briewe oor Moraliteit”) behandel en om te bepaal of hy dit makliker gemaak het om die teoretiese raamwerk, wat deur die Stoïsyne vir die bereiking van 'n gelukkige lewe voorgestel is, in die praktyk toe te pas sonder om die ortodokse Stoïsynse leerstellings te kompromitteer. Die ortodoksie van Seneca se filosofie kan beoordeel word deur dit met die leerstellings van die vroeë Stoïsyne te vergelyk. Hierdie studie begin dus met „n ondersoek na die tradisionele Stoïsynse leerstellings aangaande die definisie van die telos, sowel as die teorie oor die bereiking daarvan. Daarna word ondersoek hoe getrou Seneca was aan die tradisionele leerstellings en of hy deur die praktiese raad in sy briewe dit makliker gemaak het om die Stoïsynse telos te bereik.

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 (PhD (Ancient Studies))--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: In this study the conceptualization of love or affecion in the Old Testament is investigated. The most prototypical Biblical Hebrew lexeme for affection, namely אהב , forms the focus of the study. It is hypothesized that the analysis of אהב in terms of its valency and the conceptual frames associated with each of its valency patterns will contribute to a more informative lexicographical description of אהב . Since אהב forms part of a much larger semantic field of lexemes that can convey the attitude of affection, it is neccessary to study these lexemes as well. While the first chapter introduces the topic under investigation, i.e. a study of lexemes of affection, the second chapter aims at demarcating the list of lexemes of affection that needs to be considered. This list amounts to fifteen lexemes in total; fourteen of which can belong to the domain of affection, and one antonym. In Chapter 3 the methodology of the current study is explained. The researcher advocates a Cognitive Linguistic approach. Renier de Blois employed Cognitive Linguistics for his model which is aimed towards compiling the Semantic Dictionary of Biblical Hebrew. While his model is used as starting point in the present study, some more areas of Cognitive Linguistics are identified that could assist us to refine the model of De Blois. These areas include prototype theory, semantic potential, the notion of radial networks, as well as conceptual frames. Chapter 4 consists of a detailed study of אהב in all its occurrences in the Old Testament, while the remainder of the lexemes of affection as well as its antonym are studied in Chapter 5. In the concluding chapter, Chapter 6, an exposition of the findings is given. This thesis ends with a concise summary of אהב in which all conceptual frames and scripture references where the אהב appear are given. This is followed by a schematic presentation of the lexemes of affection as they occur in relation to the prototypical sense(s) of אהב. / AFRIKAANSE OPSOMMING: In hierdie studie word die konseptualisering van liefde of affeksie in die Ou Testament ondersoek. Die mees prototipiese Bybels-Hebreeuse lekseem vir affeksie, naamlik אהב , is die fokus van die studie. Dit word veronderstel dat die analise van אהב in terme van die lekseem se valensie en die konseptuele raamwerke wat met die valensie patrone geassosieer word, sal bydra tot „n meer informatiewe leksikografiese beskrywing van אהב . Aangesien אהב deel vorm van „n veel groter semantiese veld van lekseme wat die houding van affeksie beskryf, is dit nodig dat hierdie lekseme ook bestudeer word. Terwyl die eerste hoofstuk die tema van die huidige ondersoek inlei, naamlik die bestudering van lekseme van affeksie in die Bybels-Hebreeuse teks, is die tweede hoofstuk daarop gerig om die lys van lekseme van affeksie vir die ondersoek af te baken. Hiedie lys bestaan uit vyftien lekseme altesaam; veertien lekseme wat deel uitmaak van die domein van affeksie, en een antoniem. In Hoofstuk 3 word die metodologie van die huidige studie uiteengesit. Die navorser staan „n Kognitiewe Linguistiese benadering voor. Renier de Blois het Kognitiewe Linguistiek aangewend vir sy model wat daarop gerig is om die Semantic Dictionary for Biblical Hebrew saam te stel. Alhoewel sy model as beginpunt vir die huidige studie gebruik word, is daar sommige areas binne die veld van Kognitiewe Linguistiek wat aangewend sou kon word om De Blois se model te verfyn. Hierdie areas sluit prototipe teorie, semantiese potensiaal, die idee van straalvormige netwerke, asook konseptuele raamwerke in. Hoofstuk 4 bestaan uit „n gedetailleerde studie van אהב in al sy voorkomste in die Ou Testament, terwyl die res van die lekseme van affeksie sowel as die antoniem in Hoofstuk 5 bestudeer word. In die slot hoofstuk, Hoofstuk 6, is daar „n uiteensetting van die bevindinge. Die tesis eindig met „n kort opsomming van אהב waarin al die konseptuele raamwerke en skrifverwysings waarbinne אהב voorkom, gegee word. Daarna volg „n skematiese voorstelling van die lekseme van affeksie na aanleiding van hul voorkomste in verhouding tot die prototipiese betekenis(se) van אהב.

This report examines the sectarian backdrop for Galen of Pergamum's medical epistemology. It considers the justificatory role that experience (empeiria) and theoretical accounts (logoi) play in Empiricist and Dogmatist epistemology in an attempt to track how Galen incorporates experience into theoretical accounts as a means by which to undergird them. Finally, it briefly considers the exiguous evidence for Methodism, Galen's main medical rivals in the Roman world and claims that Galen forges a middle path between these sects. / text