Ce mémoire porte sur la continuité des rituels divinatoires païens dans le cadre du culte chrétien en Gaule du IVe au VIe siècle. Il comporte une introduction rapportant notre problématique, notre terminologie, notre méthodologie ainsi que nos sources principales. Par la suite, le développement aborde les rites divinatoires des Sortes Sanctorum, des Sortes Sangallenses et les rites d’incubation dans le culte de Saint Martin de Tours. Pour chacun de ces cas, nous étudions leur provenance, leurs sources, leur déroulement, leur évolution et les similarités qui permettent de faire un lien avec des rituels païens déjà existants. Nous avons vérifié l’existence de cette continuité et déterminé qu’elle passait par plusieurs phénomènes, l’acculturation gauloise des rituels gréco-romains, l’importation de rites christianisés en Orient et l’assimilation des pratiques païennes locales par le culte chrétien pour répondre à une demande de divination par la population. / This Masters’ thesis concerns itself with the continuity of pagan divination rituals within the new context of the Christianized Gaul of the IVth to VIth centuries. It is composed of an introduction detailing our hypothesis, terminology, methodology and sources. Afterwards, we study three cases of divination rituals, the Sortes Sanctorum, the Sortes Sangallenses and the incubations within the cult of St. Martin of Tours. We detail their origins, sources, proceedings, evolution and the similarities linking them to previously existing pagan rites. In conclusion, we synthesize all elements and we were able to draw from our cases to establish the continuity of these rituals by several means, the Gallic acculturation of Greco-Roman rituals, importation of Christianized rituals from the East of the Empire and assimilation of local pagan practices within the Christian religion to answer the popular demand for divination.

In isiZulu and English abstract / Lolu cwaningo lucubungula amagalelo kaLawrence Molefe ekubhaIweni kwemidlalo yakhe emibili ethi Bengithi Lizokuna kanye nethi Bahlukumezekile Behlakaniphelana Nje. Inhloso yocwaningo kule midlalo ukubheka ukuthi abalingiswa bayo bethiwe kanjani na? Lolu cwaningo luhamba luthinte izinsiza kuhlaziya esingathi amathiyori (theories) nendlela aytha abalingiswa bakhe ngayo kanye nesitayela esisetshenziswe umbhali kule midlalo yakhe emibili. Kukhethwe le mibhalo kaLawrence Molefe ukuze sibone ukuthi ingabe kukhona okusha esingakufunda kuye uma sibheka indlela aytha ngayo abalingiswa bakhe nokuthi uhambisana kanjani kuyiphiramidi kaFreytagi (1863). Lo msebenzi wehlukaniswe waba yizahluko eziyisithupha . Lolu cwaningo lubhekelele indlela elandelwayo uma kwethiwa amagama ukuthi ingabe indlela efanele nokuthi okuphi okumelwe kulandelwe uma kwethiwa amagama. Kubhekwa ukuthi ikuphi lokhu kubaluleka okuqukethwe ukuba khona kwegama emuntwini. Kuyazeka nokho ukuthi lolu hlobo locwaningo lunalo izingqinamba okuhlangatshezwana nazo okungaba ukungatholi izinsiza ezifanele ezizoba nolwazi olwanele mayelana nokwethiwa kwamagama ikakhulukazi asuke ebhalwe ngesiZulu. Kuyatholakala ukuthi kwezinye izilimi akuyona inkinga kangakho ukuthola ulwazi olusuke luxhumene nalo mkhakha. Miningi imiqulu ekhiqiziwe ewusizo ngezilimi zesiNgisi ikakhulukazi. Lokhu kusho ukuthi kumele umcwaningi embule ambulule azame ukuthi abe nezindlela eziphusile azokwazi ukuzisebenzisa ukuqhuba ucwaningo lwakhe. Kubuye kubeke umcwaningi ethubeni lokuthi abheke phela ukuthi izinhloso zocwaningo lwakhe ziwela emkhakheni wesikhashana esifushane noma wesikhathi eside. Kodwa lokhu kuchaza ukuthi azibhekelele lezo zinhloso uma eqhuba ucwaningo lwakhe. Kubalulekile ukuthi umcwaningi abheke ukuthi iyiphi ithiyori yokwethiwa kwamagama angase ayilandele nokuthi athini manye mathiyori na. Lokhu kubuye kweyame esifundweni esitholakala ekwethiweni kwamagama. Kuhle futhi ukuthi sethulelwe ukubaluleka kocwaningo lapho kubhekwe ukuthi yini ezocwaningwa emagameni abalingiswa nokuthi yini edala ugqozi olungaka noma intshisekelo yokwazi kabanzi ngokwethiwa kwamagama ikakhulukazi esiZulu. Kubalulekile futhi ukuthi kubhekwe noma kwethulwe izinsizakuhlaziya ucwaningo oluzohamba phezu kwazo ekwethiweni kwamagama. Nakuba inhloso isekutheni kubhekelelwe lawo esiZulu, kodwa kuhle kuphinde kubhekwe nakwezinye izilimi ukuthi ingabe eyabo indlela ihluke kanjani kweyesiZulu na?Ucwaningo lubuye lulandelele imvelaphi yombhali wezincwadi ezisuke zizocwaningwa ukuze kutholakale kabanzi ngobungaye nezinhloso zakhe ekubhaleni nokuthi uma kubhekwa umlando wakhe yini emenza ahluke kwabanye ababhali. Uma kuqhutshwa ucwaningo kuhle ukugxila ezindleleni ezizosetshenziswa ekuqoqeni ulwazi nezizolandelwa. Akupheleli lapho, kuhle ukuthola ukuthi abanye ongoti noma osolwazi bathini ngokucwaningwa kokwethiwa kwamagama. Kubuye kubhekwe ukuthi ucwaningo luzobhekiswa emibhalweni eyimidlalo lapho kubhekwa ukuthi abalingiswa bawuqhubekisa kanjani umdlalo ngendlela abasuke bethiwe ngayo. Lana kubhekwa imidlalo emibili ebhalwe ngu Molefe ethi ‘Izwe Lizothini’ kanye nothi ‘Bahlukumezekile Behlakaniphelana Nje. Kuhle ukuthi ukuthi umcwaningi athulele abahloli bakhe nomeluleki isithombe ngokuba ethule imidlalo ngamafuphi. Lokhu kuyobasiza ukuba bakwazi ukubona indlela abethiwe ngayo abalingiswa ukuthi kukhona yini okumele akulungise noma anconywe kukho. Ubuye abheke ukuthi kuyisakhiwo nesizinda sayo le midlalo abalingiswa balukhuphula kanjani izinga. Ucwaningo kumele lubheke futhi isitayela sombhali emdlalweni yomibili Izwe Lizothini kanye nothi Bahlukumezekile Behlakaniphelana Nje ukuthi sihluke kanjani kwabanye ababhali nokuthi sime kanjani. Lolu cwaningo kumele manje liyiphothule indima yalo ngokuba lethule okusuke kuhlaziywa, okuphi okuncomekayo okuphawuliwe nokuthi lapho kunegebe okumele livalwe kanjani. Kumele iphothulwe ngokuba kunikwe umhlahlandela ekuthuthukiseni ucwaningo lwalolu hlobo ikakhulukazi olimini lwesiZulu. / This research analyses the impact by Lawrence Molefe made as an author for two drama books known as Izwe Lizothini and Bahlukumezekile Behlakaniphelana Nje. The primary aim of the research in these drama books is to see how much power and influence is in naming of the characters and how have they been named? The research also focuses on theories and ways that can be used in naming characters as well as the style the author used in his two drama books that would be analyzed. The researcher has chosen drama books from the author Lawrence Molefe to see whether is there anything new that can be learnt from him on how he has name his characters. This will go to as far as analyzing how the author has name his characters and how his style of naming does fit in Freytag’s pyramid (1863). This research is divided into six chapters. This research also focuses on acceptable ways and methods that are being followed and used when naming the characters or even children at large. Analysis focuses on the importance of giving a name to a human being. It is also known that this kind of research has some challenges that are usually experienced. Challenges such as relevant resources that can be used in assisting a research especially when research conducted in naming is written in isiZulu. It is well known that these kinds of resources are widely and abundantly available in other languages. There are many resources whether it is books, articles or journals on naming or onomastics in English available. This simply says that it is imperative for the researcher to go all out in finding important ways that would be used in conducting the research. This also gives a researcher an opportunity to look into the aims and objectives of the analysis. The researcher will also be mindful of whether the analysis will be based on the short term or long term period. This means that the researcher will have to take into consideration the aims and objectives of the research. It is imperative for the researcher to be mindful of the theory that will be used in analyzing naming or onomastics and also look at other theories of onomastics. This lies on the theme or lesson that will be found in naming or giving a name in a character. The analysis needs to focus on the theory that focuses on naming . The research analysis also focuses on what will be analyzed on naming the characters and what inspires the research to be conducted especially giving Zulu names. It is important to look at the resources that will be used when conducting the research on naming. Even though, at this stage the focus is on analyzing Zulu names, it is also vital to look at how different analysis is on naming specifically in other languages. The research analysis also looks at the biography of the author regarding drama books that he published. This allows readers to know more about the author and what inspired his love of writing. This go beyond on finding more about the author and what makes him different from other authors when analyzing his name giving his characters. When conducting research analysis, ways or methods of collecting data or information needs to be clearly explained. Again, it is outmost vital to read what other onomasticians or linguists say about how to analyze name giving or naming. The focus is also on analyzing two literary dramas where attention is given to the role that characters play in ensuring that the story is a success of course with the help of how they have been named. We look at the impact their names have in the drama by just being given names. x The researcher also gives a summary or an overview of story from each book so that the supervisor and co-supervisor have understood what the story is about so that they are able to see how characters have been named. This also allows the researcher to see whether is there any gap that needs to be closed when analyzing naming in isiZulu nor commend on the good work done. It also allows the researcher to look at how names of the characters have impacted on plot and the structure of the drama. Research analysis has also to focus on the naming style used by the author in his two drama books namely Izwe Lizothini and Bahlukumezekile Behlakaniphelana Nje and how does his style differ from other authors. At the end, the research summarizes the role and the impact of name giving and its analysis, what are recommendations on the gap identified during the research and how to close challenges identified. The research is concluded by giving way forward or guidelines that would ensure that more researchers engage in analyzing naming in isiZulu and perhaps other African languages. / African Languages / M.A. (African Languages)

Les trésors de vaisselle précieuse de l’Antiquité tardive dans les îles britanniques présentent un corpus d’étude digne d’intérêt à la fois grâce à leur nombre important, à la variété des objets réunis et aux métaux employés. En effet, de nombreux ensembles de vaisselle précieuse ont été ensevelis entre le 3ème et le 5ème siècle en Bretagne romaine, tandis que d’autres dépôts issus de butins de pillage ont été trouvés en dehors des frontières de l’Empire (Écosse et Irlande actuelles). En outre, alors que les grands services d’argenterie y tiennent une part assez exceptionnelle, cette province se démarque du reste de l’Empire par une grande richesse en dépôts constitués de petits objets variés en métaux précieux (or et argent). Enfin, cette région voit se développer de façon quasiment exclusive, dès le 3ème siècle, l’industrie de l’"étain" (un alliage d’étain et de plomb dans des proportions variables), qui se prête bien à l’imitation des plats d’argenterie, donnant ainsi la possibilité à des familles moins aisées de posséder des services entiers de vaisselle de table.À partir de la constitution d’un catalogue de 229 dépôts et objets isolés, cette étude s’ouvre par une analyse typologique de la vaisselle d’argent et d’étain, comprenant l’observation des formes, des éléments décoratifs et de l’iconographie. S’ensuit l’analyse comparative du contenu de ces ensembles et de leur contexte d’enfouissement, menant à l’élaboration de tableaux typologiques et de cartes de répartition géographique. Des différenciations sont ainsi mises en évidence et permettent de tenter une interprétation de ces dépôts, témoins matériels d’une époque bouleversée. / Several hoards of precious vessels come from Roman Britain, some of them were found outside imperial boundaries (Scotland and Ireland) and represent loots of pirates. They were deposited during all Roman period, especially during the 3rd to the 5th centuries. Though large silver treasures are very rare there, this region is very rich in hoards of small precious objects of gold and silver (spoons, strainers, toothpicks, jewellery, coins, ingots…). In the meantime pewter industry flourishes from the 3rd century and vessels of this matter are produced in great quantity and diffused through the entire island, imitating silver vessels of the same period. It is often called the "poor man's silver".Through a descriptive catalogue of 229 Roman pewter and silver vessels hoards and single finds from the British Isles, this study starts with a typological and stylistic analysis of precious vessels and their imitations (forms, decoration, and techniques). It continues with a classification of all treasures and hoards that contain silver or pewter vessels, through a comparison of what they contained and where they were buried. Some of them could be of votive origin, inherited from Bronze Age.

In 1990 a small self-published journal/magazine called The Watcher was distributed among New Zealand's occult underground. The Watcher described itself as 'the New Zealand Voice of the Left Hand Path', and was published as the journal of the Order of the Left Hand Path. The Watcher and the Order directed its attentions towards those occultists who identified themselves as Satanists and, as such, the journal articulated a distinctly Satanic philosophy and perspective. However, as the journal evolved and developed, renaming itself as The Heretic and The Nexus in later years, there arose alongside Satanic philosophy an increasing emphases on what could be called esoteric Nazism or esoteric Nationalism. Given that the editor of The Watcher was Kerry Bolton, a man who has been immersed in New Zealand's Nationalist/neo-Nazi movement since the early 1970s, such an increasingly political orientation was perhaps unsurprising. This thesis examines the way in which the Order bought Satanic and neo-Nazi ideologies together and the resulting synthesis. It also looks at the transition from being a Satanic order led by a neo-Nazi to an openly neo-Nazi Order that uses Satanic philosophy to justify and popularise its conception of National Socialism.

<p>The prehistoric cemetery of Barshalder is located along the main road on the boundary between Grötlingbo and Fide parishes, near the southern end of the island of Gotland in the Baltic Sea. The ceme-tery was used from c. AD 1-1100.</p><p>The level of publication in Swedish archaeology of the first millennium AD is low compared to, for instance, the British and German examples. Gotland’s rich Iron Age cemeteries have long been intensively excavated, but few have received monographic treatment. This publication is intended to begin filling this gap and to raise the empirical level of the field. It also aims to make explicit and test the often somewhat intuitively conceived re-sults of much previous research. The analyses deal mainly with the Migration (AD 375–540), Vendel (AD 520–790) and Late Viking (AD 1000–1150) Periods.</p><p>The following lines of inquiry have been prioritised.</p><p>1. Landscape history, i.e. placing the cemetery in a landscape-historical context. (Vol. 1, section 2.2.6)</p><p>2. Migration Period typochronology, i.e. the study of change in the grave goods. (Vol. 2, chapter 2)</p><p>3. Social roles: gender, age and status. (Vol. 2, chapter 3)</p><p>4. Religious identity in the 11th century, i.e. the study of religious indicators in mortuary cus-toms and grave goods, with particular emphasis on the relationship between Scandinavian paganism and Christianity. (Vol. 2, chapter 4)</p><p>Barshalder is found to have functioned as a central cemetery for the surrounding area, located on pe-ripheral land far away from contemporary settle-ment, yet placed on a main road along the coast for maximum visibility and possibly near a harbour. Computer supported correspondence analysis and seriation are used to study the gender attributes among the grave goods and the chronology of the burials. New methodology is developed to distin-guish gender-neutral attributes from transgressed gender attributes. Sub-gender grouping due to age and status is explored. An independent modern chronology system with rigorous type definitions is established for the Migration Period of Gotland. Recently published chronology systems for the Vendel and Viking Periods are critically reviewed, tested and modified to produce more solid models. Social stratification is studied through burial wealth with a quantitative method, and the results are tested through juxtaposition with several other data types.</p><p>The Late Viking Period graves of the late 10th and 11th centuries are studied in relation to the contemporary Christian graves at the churchyards. They are found to be symbolically soft-spoken and unobtrusive, with all pagan attributes kept apart from the body in a space between the feet of the deceased and the end of the over-long inhumation trench. A small number of pagan reactionary graves with more forceful symbolism are however also identified. The distribution of different 11th cen-tury cemetery types across the island is used to in-terpret the period’s confessional geography, the scale of social organisation and the degree of alle-giance to western and eastern Christianity. 11th century society on Gotland is found to have been characterised by religious tolerance, by an absence of central organisation and by slow piecemeal Christianisation.</p>

The prehistoric cemetery of Barshalder is located along the main road on the boundary between Grötlingbo and Fide parishes, near the southern end of the island of Gotland in the Baltic Sea. The cemetery was used from c. AD 1-1100. The level of publication in Swedish archaeology of the first millennium AD is low compared to, for instance, the British and German examples. Gotland’s rich Iron Age cemeteries have long been intensively excavated, but few have received monographic treatment. This publication is intended to begin filling this gap and to raise the empirical level of the field. It also aims to make explicit and test the often somewhat intuitively conceived results of much previous research. The analyses deal mainly with the Migration (AD 375–540), Vendel (AD 520–790) and Late Viking (AD 1000–1150) Periods. The following lines of inquiry have been prioritised. 1. Landscape history, i.e. placing the cemetery in a landscape-historical context. (Vol. 1, section 2.2.6) 2. Migration Period typochronology, i.e. the study of change in the grave goods. (Vol. 2, chapter 2) 3. Social roles: gender, age and status. (Vol. 2, chapter 3) 4. Religious identity in the 11th century, i.e. the study of religious indicators in mortuary customs and grave goods, with particular emphasis on the relationship between Scandinavian paganism and Christianity.. (Vol. 2, chapter 4) Barshalder is found to have functioned as a central cemetery for the surrounding area, located on peripheral land far away from contemporary settlement, yet placed on a main road along the coast for maximum visibility and possibly near a harbour. Computer supported correspondence analysis and seriation are used to study the gender attributes among the grave goods and the chronology of the burials. New methodology is developed to distinguish gender-neutral attributes from transgressed gender attributes. Sub-gender grouping due to age and status is explored. An independent modern chronology system with rigorous type definitions is established for the Migration Period of Gotland. Recently published chronology systems for the Vendel and Viking Periods are critically reviewed, tested and modified to produce more solid models. Social stratification is studied through burial wealth with a quantitative method, and the results are tested through juxtaposition with several other data types. The Late Viking Period graves of the late 10th and 11th centuries are studied in relation to the contemporary Christian graves at the churchyards. They are found to be symbolically soft-spoken and unobtrusive, with all pagan attributes kept apart from the body in a space between the feet of the deceased and the end of the over-long inhumation trench. A small number of pagan reactionary graves with more forceful symbolism are however also identified. The distribution of different 11th century cemetery types across the island is used to interpret the period’s confessional geography, the scale of social organisation and the degree of allegiance to western and eastern Christianity. 11th century society on Gotland is found to have been characterised by religious tolerance, by an absence of central organisation and by slow piecemeal Christianisation.

The prehistoric cemetery of Barshalder is located along the main road on the boundary between Grötlingbo and Fide parishes, near the southern end of the island of Gotland in the Baltic Sea. The ceme-tery was used from c. AD 1-1100. The level of publication in Swedish archaeology of the first millennium AD is low compared to, for instance, the British and German examples. Gotland’s rich Iron Age cemeteries have long been intensively excavated, but few have received monographic treatment. This publication is intended to begin filling this gap and to raise the empirical level of the field. It also aims to make explicit and test the often somewhat intuitively conceived re-sults of much previous research. The analyses deal mainly with the Migration (AD 375–540), Vendel (AD 520–790) and Late Viking (AD 1000–1150) Periods. The following lines of inquiry have been prioritised. 1. Landscape history, i.e. placing the cemetery in a landscape-historical context. (Vol. 1, section 2.2.6) 2. Migration Period typochronology, i.e. the study of change in the grave goods. (Vol. 2, chapter 2) 3. Social roles: gender, age and status. (Vol. 2, chapter 3) 4. Religious identity in the 11th century, i.e. the study of religious indicators in mortuary cus-toms and grave goods, with particular emphasis on the relationship between Scandinavian paganism and Christianity. (Vol. 2, chapter 4) Barshalder is found to have functioned as a central cemetery for the surrounding area, located on pe-ripheral land far away from contemporary settle-ment, yet placed on a main road along the coast for maximum visibility and possibly near a harbour. Computer supported correspondence analysis and seriation are used to study the gender attributes among the grave goods and the chronology of the burials. New methodology is developed to distin-guish gender-neutral attributes from transgressed gender attributes. Sub-gender grouping due to age and status is explored. An independent modern chronology system with rigorous type definitions is established for the Migration Period of Gotland. Recently published chronology systems for the Vendel and Viking Periods are critically reviewed, tested and modified to produce more solid models. Social stratification is studied through burial wealth with a quantitative method, and the results are tested through juxtaposition with several other data types. The Late Viking Period graves of the late 10th and 11th centuries are studied in relation to the contemporary Christian graves at the churchyards. They are found to be symbolically soft-spoken and unobtrusive, with all pagan attributes kept apart from the body in a space between the feet of the deceased and the end of the over-long inhumation trench. A small number of pagan reactionary graves with more forceful symbolism are however also identified. The distribution of different 11th cen-tury cemetery types across the island is used to in-terpret the period’s confessional geography, the scale of social organisation and the degree of alle-giance to western and eastern Christianity. 11th century society on Gotland is found to have been characterised by religious tolerance, by an absence of central organisation and by slow piecemeal Christianisation.

Ecocritical theology relates to American fiction as it connects nature and spirituality. In my development of the term “neo-pastoral” I begin with Virgil’s Eclogues to serve as examples for spiritual and nature related themes. Virgil’s characters in “The Dispossessed” represent people’s alienation from the land. Meliboeus must leave his homeland because the Roman government has reassigned it to their war veterans. As he leaves Meliboeus wonders why fate has rendered this judgment on him and yet has granted his friend Tityrus a reprieve. Typically, pastoral literature represents people’s longing to leave the city and return to the spiritual respite of the country. When Meliboeus begins his journey he does not travel toward a specific geographical location. Because the gods have forced him from his land and severed his spiritual connection to nature he travels into the unknown. This is the starting point from which I develop neo-pastoral threads in contemporary literature and discuss the alienation that people experience when they are no longer connected to a spirit of the land or genius loci. Neo-pastoralism relates Bakhtin’s idea of chronotope and the expansion of the narrative voice of the novel to include the time/space dialogic. Neo-pastoral fiction shows people in their quest to find spirituality in spite of damage from chemical catastrophic events and suggests they may turn to technology as an ideological base to replace religion. The (anti) heroes of this genre often feel no connection with Judeo-Christian canon yet they do not consider other models of spirituality. Through catastrophes related to the atomic bomb, nuclear waste accidents, and the realization of how chemical pollutants affect the atmosphere, neo-pastoral literature explores the idea of apocalypticism in the event of mass annihilation and the need for canonical reformation. The novels explored in this dissertation are John Updike’s Rabbit, Run; Thomas Pynchon’s The Crying of Lot 49; Bernard Malamud’s The Fixer; Don DeLillo’s White Noise; Leslie Marmon Silko’s Almanac of the Dead; Toni Morrison’s Paradise; and Cormac McCarthy’s The Road.

Les anthropologues ont examiné le syncrétisme religieux, soit l’incorporation d’éléments de sources diverses, au sein des religions du monde depuis plusieurs décennies. Cependant, très peu d’intérêt a été accordé au paganisme contemporain, un Nouveau Mouvement Religieux hautement syncrétique. À travers les récits de plusieurs païens/nes contemporain/es à Montréal, j’examine comment et pourquoi les pratiquants sont inspiré/es à faire le choix d’incorporer divers éléments provenant de sources religieuses et non religieuses. Le recours à des sources différentes reflète l’effort de créer une expérience religieuse plus profonde et personnelle. La créativité impliquée dans la construction d’une pratique spirituelle et d’un système de croyance personnels est souvent conduite par un désir de (re)connexion, que ce soit à la terre, aux ancêtres, ou bien à une communauté. Les acteurs acquièrent un sentiment accru d’agentivité dans ce processus. Ma participation dans cette communauté a influencé mes expériences de recherche; j’examine également ma position en tant qu’anthropologue chez soi. / Anthropologists have been examining religious syncretism—the process of combining elements from diverse sources—in religions of the world for decades, but very little attention has been given to one highly syncretic New Religious Movement: contemporary Paganism. Through the narratives of several contemporary Pagans in Montreal, Quebec, I explore how and why practitioners are inspired to make choices to incorporate diverse elements from religious and non-religious sources; recourse to other sources represents an effort to create a deeper, more personally meaningful religious experience. The creativity involved in constructing one’s own spiritual practice and belief system is often driven by a desire for (re)connection—to the earth, to one’s ancestors, to a community—and a greater sense of personal agency is gained through this process. Being a participant in this community greatly shaped my research experience as well, and I explore my position as an anthropologist at home along side these narratives.

Made available in DSpace on 2015-04-17T15:02:15Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 2002590 bytes, checksum: 1cf0b65b7aa4ef3d01cfab2a703ce00c (MD5) Previous issue date: 2014-07-14 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Nostratic is a hypothetical language infered by Holger Pedersen in the beginning of the 20th century. Since the hypothesis was set up in the scientific world, several generations of linguists have been trying to solve the problem it created. Ancestral language of Greek and Hebrew, the Nostratic indicates in its vocabulary a lifestyle forgotten lifestyle by both cultures, but though its marks did not disappear in their lexicon. Spoken in the Mesolithic, when the Early Stone Age was in transition to the Polished Stone Age, this language followed in its existence the change from a hunting and gathering economical culture to an agricultural and urbanized one. The study of the nostratic root *&#661;&#817;ot&#803;&#8711;- breathe, blow allowed to perceive it as cognate for the Greek &#7936;&#951;&#954;ó&#959; blow, breath, air and the hebrew root &#8730;qt&#803;r incense, scent , whereas in its sister languages, in both linguistic families, it has often meant soul, phantom, spirit, deity . The Greek, an example of the Eurasiatic Branch of the Nostratic Languages, more specifically the Indo-European, still keeps in its vocabulary some relation with the shamanic religion. On the other hand, the Hebrew, example of the Afrasiatic Branch, from the Semitic family, already suffered deep changes due to the advent of agriculture, which reached that people in more archaic periods than the indo-europeans. To illustrate this, there was a selection of the older literary texts in each language, which allowed us to analyse the most primitive reccurrence of this lexicon, for comparison. For this comparison, a semantic study was accomplished in order to check which elements of its semantics are more persistent and which are lost in the evolve of these languages, and thus it was possible to chart which archaic concepts for soul in the Nostratic religion are still present today. / O Nostrático é uma língua hipotética deduzida por Holger Pedersen no início do século XX. Desde que a hipótese foi levantada no mundo científico, várias gerações de linguistas vêm tentando resolver o problema que ela criou. Ancestral do Grego e do Hebraico, o Nostrático aponta em seu vocabulário para um modo de vida esquecido pelas duas culturas, mas cujas marcas não desapareceram de seu léxico. Falada no Mesolítico, quando a cultura da Pedra Lascada estava em transição para a Pedra Polida, essa língua acompanhou ainda em sua existência a transformação de uma economia de caça e coleta para uma agrícola e paulatinamente urbanizada. O estudo da raiz nostrática *&#661;&#817;ot&#803;&#8711;- respiração, sopro permitiu perceber como cognatos o vocábulo grego &#7936;&#951;&#954;ó&#959; sopro, bafo, ar e a raiz hebraica &#8730;qt&#803;r incenso, aroma , enquanto que em suas línguas irmãs, em ambas as famílias linguísticas, vinha frequentemente significando também alma, fantasma, espírito, divindade . O grego, representante do ramo Eurasiático das línguas nostráticas, mais especificamente o Indo-Europeu, ainda mantém em seu vocabulário alguma relação com a religião xamânica. Por outro lado, o hebraico, representante do Afrasiático, da família Semita, já sofreu profundas transformações devido ao advento da agricultura, que atingiu aquele povo em períodos mais arcaicos que entre os indo-europeus. Para ilustrar isso, fez-se a seleção dos textos literários mais antigos de cada língua, permitindo analisar a recorrência mais primitiva desse léxico e só então compará-los. Para essa comparação, vale-se de um estudo semântico que permite verificar quais elementos de sua semântica são mais persistentes e quais foram perdidos na evolução dessas línguas, assim sendo possível mapear que conceitos arcaicos para alma na religião nostrática ainda estão presentes na atualidade.