Thesis (Ph.D.)--Harvard University, 1983. / Includes bibliographical references.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1969. / Vita. Typescript. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Inaug.-diss.--Kiel. / Lebenslauf. The last two chapters and table of contents of the treatise, only; published in full (v, 192 p. 100 pl.) at Leipzig by Kurt Wolff, 1918 (not by E.A. Seemann, as announced on verso of t.p.). Includes bibliographical references (p. [76]-98).

Thesis--Munich. / Vita. Includes bibliographical references (p. 83-90).

Proefschrift--Groningen. / "Stellingen": 2 leaves inserted at end of book.

Thesis (M.F.A.)--Rochester Institute of Technology, 2007. / Typescript. Includes bibliographical references (leaves

The Gaelic women’s song tradition has been studied in depth, and the post-Reformation Church and its impact on the Gàidhealtachd examined from various perspectives, yet the body of evangelical song which shows the interaction of the two is possibly the least explored area of traditional Gaelic verse and the least understood outside the immediate environment in which it was created. In their devotional songs, evangelical elegies and waulking songs, generations of women have left a record of the domestic, spiritual and cultural life of the Gàidhealtachd which would be difficult to retrieve from any other source. The present study provides access to this important literary and cultural resource by creating a research corpus of 600 poems, representing the work of 165 women from many different parts of the Gàidhealtachd, dating from the mid-eighteenth century to the present day. The historical, theological and literary background to the songs is explored, using both a range of secondary sources and the words of selected poets as they articulate and define contemporary events within the context of Reformed doctrine. Analysis across the corpus shows songs creating an allegorical world within which every creature, person and place is imbued with spiritual significance, each acting as a mnemonic for an associated biblical paradigm. This use of scriptural and doctrinal allusion is functional rather than purely ornamental, with core metaphors expressed and made authoritative in lexicons of honorifics, epithets and poetic place names. The thesis facilitates fuller reading of spiritual song by explaining the symbolic significance of the above elements, demonstrating their role in creating contextual settings, linking songs into a network of biblical, doctrinal and poetic texts, extending and validating the poet’s message. The functioning of this referential system is further explored in detailed literary analysis of the work of a representative sample of poets, each of whom is set in her own social and historical context.

M.A. (Fine Arts) / The end of this millennium presents the human race with feelings of anxiety, fear and even despair. With the rapidly growing scientific and technological development we may feel increasingly threatened as individuals. Both the value of life and it's mysterious essence are placed in question (e.g. issues of abortion and cloning). Without a spiritual dimension to our lives, we proceed into the future with uncertainty. Suzi Gablik (1991: 3) sets out the problem when she states: The question is no longer how did we get here, and why? but where can we possibly go, and how? We live in a society that has drastically narrowed our sensibility to moral and spiritual issues, the problem we face is how to deal with a belief structure that has blocked both psychological and spiritual development. This thesis will argue that the desire for a spiritual dimension to life is not redundant in the technological age to come, instead it becomes ever more important for our psychological and spiritual health in an age where "the head rules the heart". My work is a plea for us to return to matters ofthe heart, the primal things that makes man what he is - spirit, soul and body. These three elements are linked inextricably. Without the one the other cannot exist and we will be handicapped as human beings. I am also questioning the focus ofour society, which seems reduced to physical things (temporal), rather than spiritual things (eternal). In my plea for us to return to matters pertaining to the spirit, I claim that God is spirit (John 4:24) and that things ofthe spirit can be spiritually discerned and not solely via the mind. The question we may ask is: has the world of the spirit become inaccessible because the mind is given pre-eminence in our society? Have we then as a result arrived at a time of spiritual bankruptcy where the spirit of man has gone into some kind of dormancy or hibernation awaiting a better season in which to come forth? In this I associate myself with Anselm Kiefer. Mark Rosenthal (1987: 26) quotes Kiefer thus: I think a great deal about religion because science provides me with no answers.

In his minor poems, Coleridge applies symbolic techniques to embellish the poetry and satisfy his spiritual needs. His symbolism allows for a release of pent-up emotions and transmits philosophical ideas in "capsule forms" rather than in historical prose, making them relate to the poetic appeal.

No description available.