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Writers, mental scientists and spiritualists at the fin-de-siècle were haunted by their impossible desire to contain the inchoate elements of the supernatural within the fixity of print. By examining technologies of writing such as the automatic writing of the spiritualist séances, discursive technologies like the telegraph and the photograph, different genres and late nineteenth-century technologies of mental science, this thesis will show that despite writers’ attempts to use technology as a way of translating the supernatural, these tools are incomplete and the supernatural remains only a partially legible script. In addition, the thesis examines how both new technology and explorations into the ghostly aspects of the mind problematised agency. Is the author dictating to the typewriting machine, or is the machine the secret dictator regulating the author’s stylistic choices? Is the spirit at the séance ghostwriting the text? Issues of uncanny authorship are explored in the first chapter, in particular through a close reading of Henry James’s ‘The Private Life’ (1891). The uncanny effects of new technology on the body are also explored in James’s ‘In the Cage’ (1898), and Kipling’s ‘Wireless’ (1901). Chapter Two takes the example of Doyle and how he used the photograph as a technology to attempt to capture the supernatural. Chapter Three looks at mesmerism as a technology of the mind. Chapter Four indicates that traditional notions of Victorian womanhood, as well as writings on mental science, implied that women themselves were ghostly. Chapter Five turns to Vernon Lee, for whom the ghost story blurs literary genres, making indistinct fiction and non-fiction, ghost story and critical essay. Chapter Six returns to a discussion of the ways in which paranormal perception inspires women writers. An examination of Sarah Grand’s The Beth Book (1897) and George Paston’s A Writer of Books (1898) implies that New Woman writers find the altered states they access in their writing both ecstatic and agonising. A re-examination of the uncanny effects of technology through a close reading of Grant Allen’s The Type-Writer Girl (1897) shows that in New Woman fiction, women have the freedom to engage with writing technologies like the typewriter either actively or passively.

This thesis is about the inter-relationship between migrancy and narrative. It is based on research carried out among expatriate Nigerians, studying the stories that they told of their time abroad and of their relationship with Nigeria. It is also based on research examining the cross-cultural reception of two contrasting novels in various parts of Scotland, and in Plateau State, Nigeria. The thesis argues that western cultural history from the 1980s forwards had tended to celebrate migrancy in general, and the migrant intellectual specifically, in a way that privileges homelessness over residence, and in a fashion which allocates an undue voluntaristic power of achievement to acts of imagination, ignoring the delimiting effects of class position and economics on individual subjects. This aggrandisement of the migrant, it is argued, is part of a long-standing western romantic tradition in which the outsider is seem to hold a unique, vatic perspective on social life. While there is some sociological truth in such a proposition, the research presented here demonstrates how such a dominant intellectual attitude exerts a pressure against the production of fiction written locally in Africa, for African readers. It also demonstrates how the privileging of the distanciated perspective can give the cue for migrancy to become, in itself, a form of symbolic capital held over and against the sedentary local. In both of these cases what appear to be purely cultural effects - changes in perspectives and attitude - are at the same time disguised expressions of an economic privilege. The contribution of this dissertation then, is to examine these cultural questions from a materialist position and to suggest how it has come about that even in its discussion of migrancy, the deterritorialization of identity, and the death of the nation, western cultural theory has managed to re-enforce its own hegemonic and institutional grip.

Animation has been an integral part of the entertainment industry for over seventy years. What is it about animated films that make them just as, or even more, captivating than live-action films? While animation is most typically associated with fantasy or escapism, there is certainly an element of reality exploration that causes animation to be more believable. Through examination of this and previous creative projects, it was found that a balance of fantasy and reality exploration, along with other key factors, help to make animation successful in relating to the viewer. / Department of Telecommunications

The thesis examines Urizen in relation to Blake's intellectual, religious and artistic background. The ideas of jealousy, possessiveness and the cruelties of Kings and Priests are already present in early Blake. These various kinds of restriction contribute to the notion of the 'bounded', the sources of which are traced to empirical philosophy, though it has a very wide reference in Blake. It is central to the meaning of Urizen, whose name probably derives from a Greek verb meaning 'to bound, limit'. But Blake also believed in firm outline. Is this not a limit? The difference between the two notions of 'bound' is examined, with reference to the Neoplatonists: the contrast is very close to that between the 'mechanic'and the 'organic'. Urizen develops in relationship with his antagonists, Ore and, more subtly, the Bard. Ore and Urizen are both described in terms of the serpent and Satanic imagery, which suggests that they are part of the same malaise. The Bard looks like Urizen, for the Priest derives from the Poet, as Blake would have learned from contemporary primitivist writers. Urizen, like the Priest, abstracts the Infinite from the world of Forms. The sources of this idea are to be found in Fludd and the Gnostics. The Ore-cycle finds its fullest expression in Vala. Blake may have thought of Urizen and Ore as the opposed poles of the cycle of Melancholy and Mania: Urizen owes much to the iconography of Saturn and Melancholy. It is this cycle of alternating and divided Reason and Energy which Blake now thinks the true evil: Satan the Selfhood. There are many alchemical sources for a divided Satan, such as we see in the guises of Urizen and Luvah in Illustrations of the Book of Job. But Blake also comes to value the qualities of a redeemed Urizen, who had always had the grandeur of the Creator about him. The Priest may become the Bard again, as in the Job illustrations; or to put it another way: the 'bounded' may become Living Form.

To my knowledge there has been no thoroughgoing eclectic study of the text of any New Testament book, although the principles of eclectic textual criticism have been applied to individual readings. This thesis attempts to provide a study of all the known variant readings in the Greek text of the Pastoral Epistles. To this end, a full critical apparatus has been compiled and a discussion on each variant reading is provided with the object of establishing the original text and of explaining how variants arose. The theory, on which these discussions are based is found in an introductory chapter. This introduction begins by arguing that previous methods of textual criticism based largely on the "cult of the best manuscript" are untenable and unreliable nowadays- due partly to the growing realisation that no one manuscript or group of manuscripts contains the original text. Many scholars realise that the original reading may be found in any given manuscript. The implication of this is of course that the peculiar readings of every manuscript must (ultimately) be examined. The principles for such an eclectic study then follow. These emphasise the need for an awareness of how scribes worked and how palaeography often caused variation in a text. It is also shown how Atticism was sometimes responsible for variant readings. This section of the Introduction also indicates how scribes often made deliberate alterations in a text they were copying in order to avoid a theological or grammatical expression they found offensive. It is also argued in this section how an awareness of the author's style can often enable the textual critic to reestablish the original text. The Introduction closes with a discussion of the positive advantages of the eclectic method of textual criticism. Among these advantages are (l) that the original text is established independently of purely documentary evidence, (2) that a full commentary on the critical apparatus is written, and (3) that the behaviour and reliability of manuscripts can be seen. There then follows a discussion on all the variant readings in "I Timothy","II Timothy" and "Titus". The variants are arranged in verse order with the exception of the variants involving δε, Καϲ and the Divine Names, which are discussed for convenience in Appendices. Each page of variants is headed by a critical apparatus showing Greek, Versional and Patristic evidence. Beneath each apparatus appears a discussion on the variant: this discussion is based on the principles outlined in the introductory chapter, and without regard to the "weight" of the manuscript support. In Appendix I the author's use of the Divine Names ΙϹ ΧϹ, ΚϹ and ΘϹ is established and a discussion on the variants involving these titles follows. It is, for instance, argued that strict grammatical regulations governed the author in his use of arthrous or anarthrous ΚϹ and ΘϹ, and in the order of writing ΙϹ ΧϹ. Appendix II contains the discussion of variants involving the addition and omission of Και. It is argued that many instances of are original, but that scribes tended to reduce the frequent use of Και, which characterises the style both of the author of the Pastorals and of Koine Greek. Appendix III deals with the variants omitting or adding δε. It is found that many instances of δε are secondary, and have been added by scribes to avoid asyndeton. Because the critical apparatus in this thesis contains a larger number of manuscripts than any previous critical apparatus of the Pastoral Epistles, many of the statements made in Wordsworth and White's apparatus to the N. T. in Latin are inaccurate. Appendix IV lists such inaccuracies and in particular shows how many variants known to Wordsworth and White in only Latin manuscripts, are now known to have Greek support. Appendix V is concerned with the work of Westcott and Hort. These two scholars championed the merits of the readings of the manuscripts S and B for their New Testament text. This appendix begins with a list of readings followed by Westcott and Hort in the Pastorals. A commentary on the list shows that in the absence of B for the Pastorals, Westcott and Hort tended to follow the readings of SAC, but that the readings of other manuscripts were sometimes heeded. A statistical survey concludes this appendix and shows the extent to which Westcott and Hort used S, A or C. The final two appendices are concerned with the results of the thesis. First, in Appendix VT, an attempt is made to show how the text of the Pastoral Epistles resulting from a purely eclectic treatment of the variants differs from existing printed editions of these epistles. To this end, the readings I accept as original on the basis of the discussions in the main body of the thesis are collated against the readings of the Textus Receptus, Lachmann, Tischendorf, Tegelles, Nestlé and Westcott and Hort. The readings, which have not appeared in any printed edition, are then listed together with their manuscript support. There are about 65 such readings, most of them supported by by several manuscripts - only a few are supported by a few or late witnesses: only three readings are accepted without Greek support. Some of the readings concern word-order, others orthography, but in general most are of a grammatical or syntactical nature, and thus the resulting text differs but little from printed editions. Perhaps the most significant reading is the acceptance of νδρωπινοϛ 1 Tim. 1:15 and 3:1 sncL the acceptance of the longer reading at Titus 2:7. Very occasionally the discussion on variants does not yield a confident conclusion, and these readings are listed separately in Appendix VI. The basic contention in the Introduction is that no confidence can be placed in the exclusive reliability of any one manuscript or manuscript grouping. This led to the discussion on variants based on principles, which were not purely documentary. Appendix VII shows the justification of that basic contention. The main uncial manuscripts and the bulk of the minuscules are examined in this appendix, and it is shown how often and where they preserve the correct reading, and how often they preserve the wrong reading. Where they preserve the original text, the allegiences of the manuscript axe noted. It is concluded that, in general, it is impossible to establish groupings of manuscripts. The final assessment is (l) that no one manuscript preserves the monopoly of truth, (2) that, because of their capriciousness, certain manuscripts (such as S A C) can not be relied on automatically, and (3) that any one manuscript (however untrustworthy basically) may preserve the original reading.