This thesis publicly displays the veracity of witchcraft and superstitious fables, which, many people believe to be irrational in nature. In this analysis, semiotics has been paraded in various versions from chapter to chapter-in order to illustrate the miscellaneous interpretations. The backbone of the investigation focuses on the philosophy and psychology of evil, a theoretical belief that is laid down by practical paradigms at the edge of each chapter. The point of departure of this investigation emanates from the Shakespearean literary work, Macbeth, which is popularly known for its inclusion of the witches in its illustration of the Scottish kingship. Therefore this thesis has adopted the practices of the witches and from there came out with what is commonly practiced by the Vatsonga people. Scotland, England, Germany and France of the 15th and 16th centuries were the countries best known as the most uncouthed centres for witchcraft and superstitions. Therefore leading stories from these European countries have made this project feasible. The study has leaked many of the unfounded stories about witchcraft and superstitions that were thought of as extraordinarily great but made real in this work. It has gone as far as windswept the kingship rites, coronation, the powers of the divine bones upon the anointed king, ritual ceremonies, causes of prosperity and failure, tales about stars, ghosts, reptiles, zombies and those hideous deeds that are not socially acceptable such as digging up of children's graves, convulsions, calling for rain, punishment meted out for a witch, prevention of adultery, changing oneself to a crocodile, rat, snake and many more stories. / African Languages / D. Litt. et Phil. (African Languages)

Roy Campbell (1901-1957), who ranks among South Africa's leading poets, was also a gifted and skilled translator. Shortly after the Second World War he was commissioned by the Spanish scholar Rafael Martinez Nadal to supply the English translations for a planned edition of the complete works of the Spanish poet and dramatist, Federico Garcia Lorca, to be published by Faber and Faber, London. However, most of these translations remained unpublished until 1985, when the poetry translations (but not the translations of the plays) were included in Volume II of a four-volume edition entitled Campbell: Collected Works, edited by Alexander, Chapman and Leveson, and published in South Africa. In 198617, Eisenberg published a collection of letters from the archives of the Spanish poet and publisher Guillermo de Torre in a Spanish journal, Ana/es de Literatura Espanola, Alicante, which revealed that the politically-motivated intervention in 1946 of Arturo and Ilsa Barea, Republican supporters who were living in exile in London, prevented the publication of Campbell's Lorca translations. These poetry translations are studied here and compared with the work of other translators of Lorca, ranging from Lloyd (1937) to Havard (1990), and including some Afrikaans versions by Uys Krige (1987). For the analysis an eclectic framework is used that incorporates ideas from work on the relevance theory of communication (Sperber and Wilson 1986) as applied to translation theory by Gutt (1990, 1991) and Bell (1991), among others, together with Eco's (1979, 1990) semiotic-interpretive approach. The analysis shows that although Campbell's translating is constrained by its purpose of forming part of a Lorca edition, his versions of Lorca' s poetry are nevertheless predominantly oriented towards the target-language reader. In striving to communicate Lorca's poetry to an English audience, Campbell demonstrates his skill and creativity at all levels of language. Campbell's translations that were published during his lifetime earned him a place among the best poetry translators of this century. The Lorca translations, posthumously added to the corpus of his published work, enhance an already established reputation as a fine translator of poetry. / Classics and Modern European Languages / D. Lit. et Phil. (Spanish)

The purpose of this thesis is to analyze John Keats’s “Lamia” and his style of Anti-Romance as informed by William Shakespeare’s own experimentation with Romance and Anti-Romance in “King Lear.” In order to fulfill the purpose of my thesis, I explore both the Romance and the Anti-Romance genres and develop a definition of the latter that is more particular to “King Lear” and “Lamia.” I also look at the source material for both “King Lear” and “Lamia” to see how Shakespeare and Keats were handling the originally Romantic material. Both Shakespeare and Keats altered the original material by subverting the traditional elements of Romance. In conclusion, the thesis suggests that Shakespeare’s Anti-Romance, “King Lear,” and his general reworking of the Romance genre within that play informed Keats’s own experimentation with and deviation from the traditional Romance genre, particularly in “Lamia.”

Ce travail propose d’étudier l’un des nombreux textes médiévaux portant sur le mythe de la guerre de Troie. Transmis à l’Occident médiéval non pas par le biais d’Homère mais par celui des classiques latins et de certains auteurs de l’Antiquité tardive, ce mythe connut un immense succès en Europe durant tout le Moyen Âge, malgré l’ignorance du grec et de l’Iliade. Nous avons choisi d’éditer partiellement et de commenter l’un des plus importants monuments de la matière troyenne médiévale, texte presque inédit aujourd’hui, car totalement délaissé depuis la Renaissance et le retour aux textes anciens. Dans une introduction, nous avons exposé les principes de notre travail d’édition, c'est-à-dire listé les différents manuscrits utilisés par l’éditeur précédent (Nathaniel Griffin), puis surtout présenté notre manuscrit de base, le Cod. Bodmer 78, absent de la liste des manuscrits collationnés par Griffin. Puis nous avons consacré un chapitre à la langue du texte, un latin médiéval très lisible quoiqu’empreint de « modernismes », notamment au niveau du lexique. Puis, après avoir présenté le texte, sa langue et notre méthode d’édition, nous avons exposé le peu d’éléments que nous avions sur notre auteur, sa vie, son œuvre et le contexte intellectuel au milieu duquel il évolua dans la Sicile du XIIIe siècle, ainsi que l’engouement européen pour la matière troyenne qui explique son choix de reprendre ce grand mythe dans son Historia. Enfin il nous a fallu évoquer les nombreuses sources utilisées par Guido delle Colonne, ses sources directes, indirectes ou inavouées. En dernier lieu, nous avons offert un résumé de chaque livre édité et traduit. Suit une bibliographie détaillée sur les manuscrits et éditions anciens de ce texte, des manuels, le contexte culturel et historique en Europe et en Sicile au Moyen Âge, les textes grecs, latins et vernaculaires se rapportant à la guerre de Troie et ayant influencé notre auteur de près ou de loin, les ouvrages critiques sur le traitement de cette matière troyenne dans l’Antiquité et au Moyen Âge, et enfin les quelques éléments bibliographiques portant sur Guido et sur son œuvre. Vient ensuite notre édition-traduction. La traduction est accompagnée d’un double apparat : un apparat des sources et réminiscences ainsi qu’un apparat critique qui prend en compte et compare les leçons contenues dans notre manuscrit de base avec les variantes citées par l’éditeur précédent dans les quelques manuscrits qu’il a utilisés. Au bas de la traduction, figurent des notes d’érudition destinées aux noms ou des faits cités dans le texte et qui méritent une explication. Après cette partie introduction philologique et édition, la deuxième grande partie de cette thèse consiste en un commentaire et des annexes. Dans notre commentaire, nous avons souhaité interroger notre texte dans ses aspects narratologiques, thématiques, génériques, linguistiques et idéologiques. C’est pourquoi nous avons consacré un premier chapitre à l’étude narratologique du texte, son contenu, son agencement, ses techniques narratives, son utilisation des sources et ses principales thématiques. Dans une seconde partie, nous avons abordé le genre et le ton de cette Historia, qui se veut un texte historique quoique traitant une matière fictionnelle puisque mythologique à une époque où les genres littéraires ne sont pas encore définis et encore moins cloisonnés ; nous avons en outre longuement commenté et illustré le choix de l’écriture en prose et en latin à une époque où la mode est au vers et au vernaculaire. Enfin, notre troisième chapitre porte sur le contenu scientifique, politique et idéologique de ce texte truffé de parenthèses érudites et morales. En dernier lieu, nous avons proposé une édition diplomatique de la partie non éditée ni traduite du manuscrit, ainsi que des annexes sur les manuscrits et le vocabulaire, et bien sûr des index des noms propres et un glossaire des mots rares ou surprenants. / This work proposes to explore one of the many medieval texts on the myth of the Trojan War. Transmitted to medieval Europe not through Homer but by the Latin classics and some authors of late Antiquity, this myth was a huge success in Europe during the middle Ages, despite the ignorance of the Greek and the Iliad. We chose to partially edit and comment on one of the most important monuments of the medieval Trojan material, almost unpublished text today because totally abandoned since the Renaissance and the return to the ancient texts. In an introduction, we exposed the principles of our editing work, that is to say, listed the various manuscripts used by the original publisher (Nathaniel Griffin) and especially presented our basic manuscript, Cod. Bodmer 78, absent from the list of manuscripts collated by Griffin. Then we have a chapter on the language of the text, a medieval Latin highly readable although full of "modernism", particularly in terms of vocabulary. Then, after introducing the text, the language and our editing method, we exposed the little things we had on our author, his life, his work and the intellectual context in which he evolved in thirteenth century Sicily, and the European craze for the Trojan material explains his choice to take this great myth in his Historia. Then, we had to mention the many sources used by Guido delle Colonne, its indirect or direct or unacknowledged sources. Lastly, we provided a summary of each book published and translated. Then follows a detailed bibliography on manuscripts and old editions of this text, textbooks, historical and cultural context in Europe and Sicily in the Middle Ages, the Greek texts, Latin and vernacular related to the Trojan War and that influenced our author near or far, the critical works on the treatment of this Trojan material in antiquity and the Middle Ages, and finally some bibliographic elements on Guido and his work. Then comes our edition-translation. The translation is accompanied by a double pageantry: one for the sources and reminiscences, and a critical apparatus that considers and compares the lessons contained in our manuscript with basic variants cited by the previous editor in some manuscripts that he used. At the bottom of the translation include scholarly notes for names or facts mentioned in the text and deserve an explanation. After this introduction and part philological edition, the second major part of this thesis consists of a comment and annexes. In our review, we wanted to examine our text in its narratological, thematically, linguistic, generic and ideological aspects. That is why we have devoted the first chapter to the narratological study of the text, its content, its layout, its narrative techniques, use of sources and its main themes. In a second part, we discussed the type and tone of the Historia, which intends to be a historical text while attending a fictional material since mythological, at a time when genres are not yet defined and less compartmentalized; we have also commented extensively and illustrated the choice of writing in prose and Latin at a time when fashion is to poetry and vernacular. In the end, our third chapter focuses on the scientific, political and ideological content of this text peppered with parentheses and moral scholars. Finally, we proposed a diplomatic edition of the unedited or translated part of the manuscript, as well as appendices on manuscripts and vocabulary, and of course the name index and a glossary of rare or surprising words.

Ma thèse traite d’un aspect de la critique sartrienne : la critique poétique. Elle se présente sous forme de triptyque. En effet, chaque partie traite de la figure d’un poète. Dans les deux premières parties de ma thèse, j’aborde deux poètes du XIXème siècle : Baudelaire et Mallarmé. Les deux livres qui m’ont servi de support pour étudier cette critique poétique sont le Baudelaire de Sartre et Mallarmé, La lucidité et sa face d’ombre. Ces deux essais ont radicalement bouleversé la manière avec laquelle on appréhendait jusqu’à là la figure de ces deux poètes. Si le XIXème siècle en a fait des monstres sacrés qui ont apporté la nouveauté dans le genre poétique, Sartre quant à lui, sape certaines idées reçues. Baudelaire est le premier à qui il s’attaque en dénonçant son désengagement. Il critique son dandysme outrancier qui en a fait selon lui un poète stérile. Cet essai est aussi l’occasion pour Sartre d’exposer sa théorie de l’existentialisme et de montrer que l’Engagement et la Littérature vont de pair et illustrent la liberté de l’Homme. Dans la seconde partie qui traite de Mallarmé, la lucidité et sa face d’ombre, la critique poétique se mêle à la critique historique. Sartre commence par brosser un tableau de la société du XIXème siècle en mettant l’accent sur le désœuvrement de ce siècle. Mallarmé semble comme Baudelaire illustrer une certaine forme de désengagement. Pourtant Sartre semble omettre un élément essentiel, c’est que ces poètes de la deuxième moitié du XIXème siècle font partie de ce que l’on appelle « Les Héritiers de l’athéisme ». Mallarmé dévoile l’absence d’un Dieu en caressant l’idée du suicide. Celui-ci apparaît dans ses poèmes puisque le poète expérimente sa propre mort comme pour réaffirmer l’absence de Dieu. En conséquence, il existe une liberté inhérente à ces deux poètes que sont Baudelaire et Mallarmé, mais cette liberté est bien différente de la liberté sartrienne qui se conçoit comme un absolu. Enfin dans la troisième partie de la thèse, c’est Genet qui est à l’honneur. Sartre manifeste là toute son admiration pour ce génie créateur qui a su assumer pleinement ses choix et qui n’a cessé de revendiquer la singularité de son être. La conception que se fait Genet de l’existence se situe aux antipodes de l’attitude baudelairienne. Chez Genet, la poésie s’est imposée comme un acte libérateur. Sartre n’hésite pas à comparer parfois indirectement les poètes. En effet, à ses yeux Baudelaire ne s’est aucunement illustré dans le mal. Genet, lui, par contre a fait de ce mal une véritable splendeur. Il l’a célébré et a fini par l’incarner. En abordant la destinée singulière de trois poètes, Sartre illustre en même temps sa propre philosophie existentielle. Il démontre l’absence d’un Inconscient qui expliquerait toutes nos actions et réaffirme la liberté absolue de l’Homme. / My thesis deals with one aspect of Sartre's critic: the poetic criticism. It has three major parts. The first and the second parts of my thesis discuss two poets of the nineteenth century: Baudelaire and Mallarmé.Baudelaire and Mallarmé, La lucidité et sa face d’ombre represent two principals books which have been support my study. Both essays play a great role to change the way in which we thought about them before Sartre’s studies.The nineteenth century has made Baudelaire and Mallarmé as two most important poets, however Sartre brought innovation and tried to broke our popular belief. In the first part, Sartre has been denouncing Baudelaire’s disengagement.In the second part which deals with Mallarmé, la lucidité et sa face d’ombre,, Sartre describe the poets of second half of the nineteenth century as “The heirs of Atheism” . As a result, Sartre creates a new notion of freedom which is totally different from those of Mallarmé and Baudelaire. Finally, in the third part Sartre chose to express his admiration for Genet because he assumed his responsibility for his choice of being. Genet’s conception of existence is contradicted with that of Baudelaire.To crown it all, Sartre show his existential philosophy throughout these three poets of XIX and XX centuries. In relation to Sartre there is no Unconscious that would explain our actions. Consequently, he confirms the absolute freedom of Man.

Submitted by secretaria pós-letras repositorio (secretaria.repositorio@gmail.com) on 2017-03-20T19:06:09Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) TESE - Rodrigo.pdf: 1614212 bytes, checksum: a0b27d117ba36a355a17b5a5fb42e9e6 (MD5) / Approved for entry into archive by Geisa Drumond (gmdrumond@vm.uff.br) on 2017-03-22T15:38:32Z (GMT) No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) TESE - Rodrigo.pdf: 1614212 bytes, checksum: a0b27d117ba36a355a17b5a5fb42e9e6 (MD5) / Made available in DSpace on 2017-03-22T15:38:32Z (GMT). No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) TESE - Rodrigo.pdf: 1614212 bytes, checksum: a0b27d117ba36a355a17b5a5fb42e9e6 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Universidade Federal Fluminense / Este trabalho se propõe a analisar comparativamente as obras de dois importantes poetas portugueses: Luís de Camões e Jorge de Sena. Como eixo temático, me baseei, sobretudo, nas possibilidades abertas pelo Maneirismo a toda a arte (com enfoque na poesia) no que diz respeito à violação, profanação, ressignificação de si mesma dentro e além da sua história. Essa leitura maneirista das obras camonianas e senianas se deu de forma alegórica, não histórica, de forma a nos possibilitar, a princípio, investigar o próprio lugar do poeta que Camões e Sena assinalam em seus escritos e, a posteriori, buscar apresentar uma relação entre os conceitos de “apetite em razão”, do autor d’Os Lusíadas, e “testemunho”, do autor de Metamorfoses. Para ambos os autores, o poeta é um ser em exílio, à margem, angustiado pelo mundo fragmentado em que vive, pelas desrazões a que é submetido cotidianamente e que vê na palavra a possibilidade de subverter a ordem, de profaná-la. Dessa forma, a poesia de Camões e Jorge de Sena constitui-se palco para as manifestações das experiências interiores que possuem do erotismo, da guerra, do exílio, fazendo com que, a partir do individual, a palavra poética toque os universais da existência humana. Os dois poetas são paradoxais: escritores do seu tempo e à frente dele que, ao falarem de si próprios, atingem a mais universal humanidade / This study aims to comparatively analyze the works of two important Portuguese poets: Luís de Camões and Jorge de Sena. As main theme we rely mainly on the possibilities opened up by Mannerism to the artwork (with a focus on poetry) with regard to rape, defilement, reframing itself within and beyond its history. This Mannerist reading of Camoniana and Seniana’s work took place in an allegorical way, not historical in order to enable us, in principle, to investigate the actual place of the poet Camões and Sena mark in his writings and in retrospect, seek to present a relationship between the concepts of "transformar apetite em razão", the author of Os Lusíadas, and "Testemunho", the author of Metamorfoses. For both authors, the poet is a being in exile on the sidelines, distressed by the fragmented world in which he lives, by no-reasons that undergoes daily and you see the word the possibility of subverting the order of profane it. Thus, the poetry of Camões and Sena Jorge constitutes stage for the manifestations of inner experiences that have eroticism, war, exile, making, from the individual, the poetic word touch the universals of human existence . The two poets are paradoxical: writers of his time and ahead of him, when speaking of themselves, reach more universal humanity

La singularité et la fonction holoparénétique particulièrement efficace des fragments de Tyrtée et de Kallinos, trop longtemps négligées par une tradition philologique étroitement homérocentrée, imposaient d’elles-mêmes que l’on revienne sur le texte de ces deux poètes-savants du VIIe siècle a. C. et, pour ce faire, que l’on s’en tienne à la lettre des manuscrits sans d’entrée de jeu s’en offusquer, et que l’on étudie pour elle-même, en ses profondeurs linguistiques, la diction qui fut la leur et qui pour la première fois, concomitamment à Archiloque, usa du mètre élégiaque. Or, outre que le fonctionnement dialectal et rythmique de leurs fragments se révèle plus fluctuant qu’il n’y paraît, leur organisation intrinsèquement « stanzaïque » reposant sur des systèmes d’échos plus phoniques que lexicaux, ainsi que l’usage répétitif de la forme rythmiquement marquée des participes moyens-passifs en -me/noj/-(o/)menoj, sont deux traits qui nous fondent à penser que c’est un « rythme sonore », ou plus précisément « phonico-pragmatique », qui devait en être le moteur. Aussi est-ce pourquoi, puisqu’on reconnaît de plus en plus unanimement au Cratyle (dialogue éminemment poiétique de Platon) un savoir linguistique aussi fiable que véritable, j’ai cherché à travers lui une méthode qui permette d’appréhender un tel état de langue. Le parcours herméneutico-philologique qui en découle, mené à l’intérieur d’un système de correspondances phonico-syllabiques centré sur le radical du verbe me/nw « rester, tenir bon », permet de se frayer un chemin dans la dimension intra- et infra-linguistique de la diction parénétique de Tyrtée et de Kallinos afin de mieux comprendre les raisons et la nature d’une efficacité qui hérite à l’évidence de traditions non narratives. / The singularity and the most effective holoparenetic function of Tyrtaeus’ and Kallinos’ fragments, too long neglected by a philological tradition narrowly focussed on the homeric model, imposed themselves for a return to the text of these two wise-poets of the VIIth century B. C. and, to do this, required that we stick to the letter of the manuscripts without first take offense, and that we study for itself, in its depths language, the diction which was theirs and that for the first time, concomitantly with Archilochus, used the elegiac meter. Now, apart from their being dialectically and rhythmically more fluctuating than it looks, their organization inherently “stanzaic”, based on echoes which are more phonic than lexical, as well as the repeated use of the rhythmically marked form of the medio-passive participles in -me/noj/-(o/)menoj, are two features that underpin us to believe that it is a "sound " or more precisely "phonico-pragmatic" rhythm which was to be their driving force. For that reason and since it is more and more established that we must trust the linguistics of Plato’s Cratylus, I have been looking through it for a method that tackles such a state of language. The resulting hermeneutic and philological journey, through out a whole system of phonico-syllabic correspondences turning around the verbal stem of me/nw “to stand firm”, helps clear a path into the intra- and infra-linguistic dimension of Tyrtaeus’ and Kallinus’ parenetic diction in order to understand better the reasons and the nature of an efficiency that inherits obviously non-narrative traditions.

Relier le premier livre de la Bible au dernier, la Genèse à l’Apocalypse, c’est suivre toutes les étapes du dessein divin, de ce qu’on appelle en mythocritique biblique un ur-mythos (création, chute, rédemption), la Bible, cet immense réservoir d’images, de récits et de mythes, ayant nourri, selon Northrop Frye, l’imagination de l’Occident comme une unité. Dans un premier temps, nous examinerons, au niveau structural, l’articulation de la Genèse et de l’Apocalypse en nous intéressant aux convergences et aux divergences des textes génésiaque et johannique afin d’interroger leur sens, leur contenu et leur nature, la Genèse annonçant l’Apocalypse et l’Apocalypse réécrivant la Genèse. Lors des lectures transversales des deux livres bibliques, nous verrons comment s’opère l’interaction entre le texte biblique et le texte poétique dans le but de mettre en évidence les conditions des différentes réécritures poétiques.Dans un deuxième temps, nous étudierons la rémanence de ces deux livres bibliques dans l’oeuvre poétique de trois poètes majeurs du XXe siècle et dont les affinités sont nombreuses : Pierre Jean Jouve, Pierre Emmanuel et Odysséas Elytis (Prix Nobel de littérature en 1979). Révéler les éléments significatifs, les mythes, les épisodes et les images de la Genèse et de l’Apocalypse dans leur poésie et amorcer une réflexion sur la manière dont ces poètes s’approprient et réactivent l’union étroite du début à la fin, de la création et du péché à la fin des temps et à la rédemption, c’est l’enjeu de ce travail. Comment et pour quelles raisons les poètes s’inspirent-t-ils de ces livres bibliques ? Comment et par quels moyens les poètes évoquent-ils l’expérience poétique ou même l’histoire à travers ces deux mythes d’origine biblique ? En guise de réponse, Mallarmé disait à René Ghil qu’« on ne peut se passer d’Éden ». En effet, nous ne saurons nous passer de notre Éden... ni de notre Apocalypse. / Connecting the Bible from Genesis to Revelation, is to follow the steps of the divine purposem so-called ur-mythos (creation, fall, redemption) in biblical mythocriticism, the Bible, this huge reservoir of images, stories and myths, having influenced, according to Northrop Frye, the Western imagination as a unity. As part of this work, we examine at a structural level, the linking of Genesis and Revelation by evaluating the convergences and divergences in the text to explore their meaning, content and nature. Genesis announces the coming of the Apocalypse and Revelation re-writes Genesis. Traverse reading of the Bible shows how the interaction takes place between the biblical text and the poetic text, thus highlight the different conditions of poetic rewritings.We will emphasize the convincing presence of these two biblical books, in the poetic works of Pierre Jean Jouve, Pierre Emmanuel and Odysseus Elytis (Nobel Prize in Literature in 1979), major poets of the twenthieth century whose affinities are many, by revealing the significant biblical elements, myths, images and episodes from Genesis and Revelation in their poetry, then investigate how theses poets appropriated and galvanize this unity from the beginning of the creation to the end of time, from the original sin to the redemption. The question is how and why are these poets inspired from these two books of the Bible? How and by what methods do these poets evoke the poetic experience or even the history through these two biblical myths? Mallarmé said to René Ghil that ’’one cannot get beyond Eden’’. After all, we cannot go beyond our Eden... and our Apocalypse.

This doctoral thesis involves two components, a book length collection of poems and a critical study of ‘Herbert White’ and ‘Ellen West’ by Frank Bidart. The collection of poems, The Coagulate, consists of four parts: 1) Semi-personal poems focusing on nature both in a general sense and in specific reference to the natural British landscape. 2) Poems that explore the nature-based myths and contemporary social idiosyncrasies of Japan.3) Poems that explore the social perception of mental illness and the individual voices that exist in spite psychological classification.4) Poems by an alter-ego and pseudonym named Lee Cole, a completely foreign perspective to my own. These poems were written with the intent to adhere to Frank Bidart’s concept of Herbert White as ‘all that I was not.’ However, unlike Bidart, these poems attempt to remove the presence of the poet and forgo the use of a feint. The collection is organised with contexture in mind rather than chronology. Poems build upon one another and one section flows into the next causing the book to have a fluid quality. The critical component examines Bidart’s treatment of two mentally ill characters in respect to the establishment of the form, style, and voice that would become a hallmark of his poetry. Chapter 1 looks at the first poem of Bidart’s first book, ‘Herbert White.’ This chapter examines how Bidart’s unique use of typography, voice, Freudian theory, and the sharing of the poet’s history contributed to the crafting of a mentally ill character and the contexture of Golden State. It suggests that the inclusion of the poet, a stable presence in comparison to White, allows the reader to recognise certain universal human personality traits in a character that seems inhuman. Chapter 2 examines how Bidart crafted ‘Ellen West,’ a character just as unlike Bidart as ‘Herbert White.’ Central to this analysis is the examination of how to construct a character struggling with identity. It also examines the use of dramatic monologues and how ‘Ellen West’ fits into a form with a flexible definition. As with Chapter 1, Chapter 2 examines how Bidart uses the poet’s self to add to a fictional narrative and how that reflects upon his personal poetry, indicating that Bidart’s use of the self is a redirection from how the Confessional poets used first-person.

In my kennismaking met die poësie van Yeats en Roland Holst het ek onvermydelik opgemerk dat hulle sekere simbole ooreenkomstig gebruik, dat hulle dieselfde hoë, aristokratiese waardes handhaaf en gevolglik 'n afkeer het van die moderne massa-demokrasieë. Later het ek ontdek dat albei digters sterk in die Keltiese mites en sages belang gestel het en dat Roland Holst Yeats as 'n belangrike invloed eien. Dit alles, en die feit dat hulle albei enkele gegewens uit die Griekse mitologie daarby voeg in wat hulle "mites" word, het my voorgekom as goeie rede vir 'n vergelykende studie. So 'n ideë-studie het egter gedreig om iets heel anders te word as die literêre beskouing wat ek beoog het. Geleidelik het dit egter geblyk dat die mite méér moet wees dan die ideë-sisteem; en juis dit waardeur die mite meer is dan ideë-sisteem het die belangrikste regverdiging geword vir 'n vergelykende studie, en terselfdertyd, vir 'n toespitsing van die aandag op die poësie.