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One of the cornerstones of the Cambodian literary canon is the verse novel Turn Teav. There are numerous versions of the story that cover all the major modes of creative expression in Cambodian culture. In addition to the literary and theatrical versions, the story also appears in different historical texts, as it is generally believed that the characters described in the story are based on actual people and events in Cambodian history. Despite Turn Teav's tremendous importance and popularity however, there are no studies that examine the extensive literary criticism on the text or the influence of the story in contemporary Cambodian culture and society. This work is an attempt to present an overview of the literary criticism on Turn Teav and provide the reader w ith an insight into the viewpoints of contemporary Cambodian writers and intellectuals on the major themes in the story. Chapter 1 discusses different versions of the story in various genres, including literary, historical, oral, theatrical, and film, in order to demonstrate the story's importance in Cambodian culture and society. Chapter 2 presents my revised translation of Turn Teav by Venerable Botumthera Som that was begun while completing my MA degree at Cornell. Venerable Botumthera Som's manuscript was completed in 1915 and is the best-known version of the story. 3 Chapter 3 examines different texts of literary criticism on Turn Teav, giving special attention to the controversy concerning the original author of the story. This chapter also discusses major themes in the story, namely traditional codes of conduct, abuse of power, and Justice, and uses various examples from Cambodian literature to illustrate them further. Chapter 4 concludes this work with an analysis of several interviews that I conducted with Cambodian writers and scholars concerning the major themes in the story. Particular attention is given to the influence of Turn Teav in Cambodian culture and society, especially the theme of justice in light of the pending trials of the former members of the Khmer Rouge for crimes of genocide.

George Eliot's early novels Scenes of Clerical Life, Adam Bede, The Mill on the Floss, and Silas Marner, resist or rewrite English cultural myths that embody shame as a method of social control, especially myths from the Bible related to the doctrine of election. Eliot employs a two-level structure suggested by her reading of Feuerbach, Spinoza, and R.W. Mackay, in which the novels follow biblical plotlines, while she presents a positivist understanding of moral motivation derived from Spinoza, in which repressed shame must be acknowledged in order to attain moral freedom. In Chapter One, I argue that her favorite book as a child--The Linnet's Life--forecasts the psychic work of Eliot's protagonists. I also read Rousseau's Confessions--a book that she claimed had great influence on her--and demonstrate how Rousseau's understanding of shame as a corrupting influence shaped her treatment of shame in her novels. In Chapter Two, I discuss Scenes of Clerical Life in the context of English mythologies of the French Revolution. Deploying the gothic mode, Eliot rewrites characters from Carlyle's History of the French Revolution, and Dickens's Little Dorrit, to interrogate the tendency of the English to view all people like themselves as the elect, and to vilify and shame those who differ. In Chapters Three and Four, I argue that Eliot structures the plots of Adam Bede and The Mill on the Floss from the Genesis story of Cain and Abel, which is the type of election. Eliot uses this mythological structure to interrogate the power of shame to produce the very evil behavior it condemns, in Hetty, Maggie, and Mr. Tulliver. I discuss Romantic and Victorian versions of the Cain and Abel story, such as Byron's closet drama Cain compared to Eliot's own extension of the story in her poem The Legend of Jubal. I also discuss the treatment of the story of Cain and Abel in various theological treatises, by Bede, Augustine and Calvin. In Chapter Five, I argue Silas Marner's history parallels the history of the Hebrews from the flood, to the Babylonian exile and return. Eliot's treatment suggests that whether Silas is wicked or elect, the narrative is about the vindication of God, not Silas. In contrast, Silas himself is vindicated in the plot with Godfrey because of his choice to care for Eppie. Eppie represents the positive development of Christianity from the ancient Hebrew religion, as it was influenced and purified by Babylonian monotheistic religion. For Eliot (following Feuerbach and Mackay), the "Essence of Christianity" was not the shaming doctrine of election, but rather the doctrine of Christ, who offered forgiveness rather than blame and shame.

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Although the topoi and elements of what has been described as the “Venerable Style” (V.S.) are found in many places in Mozart’s solo keyboard sonatas, the obsessive juxtaposition of these elements against brilliant, concerted, Empfindsamer Stil, and Sturm und Drang topoi can be shown to define the first and third movements of his minor key piano sonatas K.310 and K.457. This thesis will investigate using the theoretical tools developed by a range of Topic Theory authors such as Ratner (1980,) Allanbrook (1983,) Hatten (2004,) and Monelle (2000, 2006,) a newly developed analytical concept known as topical expansion, and the structural framework provided by Hepokoski and Darcy (2006) to prove that the venerable topoi are not purely referential gestures, but are also vital parts of the structural content of each of the sonatas and their respective single movements. In line with Caplin (2005)’s warning that the venerable and learned styles are some of the only historically developed and generally accepted topoi with formal (structural) ramifications, this thesis will argue that K.310 and K.457’s surface content is built largely upon the application, troping, and expansion of V.S. topoi in the key formal regions given in Hepokoski and Darcy (2006). As a result of comparative analysis, a further topical level of unity and compositional organization will be shown to be present in the works justifying Kinderman (2006) and Irving (2010)’s conception of the works’ stylistic affect as avant-garde and romantic in execution. Additionally, analysis of the works’ strictly controlled topoi will show each work to be in opposition to Allanbrook’s conception of Mozart’s music as a “miniature theater of gestures,” suggesting that their austere affect is programmed at the topical level in addition to their tonal and formal content (Allanbrook 1992, 130).

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