Theses and Dissertations (Ancient Languages)

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The prayer of Jacob Greek magical papyrus (PGM 22b) and speech act theory
(University of Pretoria, 2024-03) Gammage, Sonja; sihe.khumalo@tuks.co.za; Khumalo, Sihe
This dissertation utilizes Speech Act Theory in examining The Prayer of Jacob as presented in the Greek Magical Papyri (PGM 22b). The application of this theory to ancient rituals provides a valuable framework for analysing their performative aspects and recognizing that language can perform actions beyond merely conveying information. The study categorizes utterances based on their illocutionary acts and aims to identify verbs within the prayer as speech acts, such as exercitives, expressives, and direct addresses, and to investigate their intended functions. The main argument of the dissertation is that the verbs in the prayer are performatives and that their intended illocution would be successful under the right conditions. The research is conducted through a textual and contextual analysis of the prayer, followed by an analysis of the utterances in it as illocutionary. The purpose of this research is to provide a better understanding of the magical text and to make a valuable contribution to the existing body of literature on the application of Speech Act Theory in the analysis of texts from the Greek Magical Papyri.
Personification and depersonalisation as unconscious coping mechanisms in Ovid's exilic texts
(University of Pretoria, 2024-08-20) Haskins, Susan; vanrooyenangela@gmail.com; Van Rooyen, Angela Lengoloi
In about 8-9 CE, the Roman poet Ovid was exiled. While there, he wrote several works, including the Tristia and the Epistulae ex Ponto. This dissertation examines the psychological underpinnings behind some significant characters in these exilic texts, created using personification and depersonalisation. Due to modern psychological theories, particularly the SEEK model of anthropomorphism, it is now possible to understand how the effects of isolation lead to the use of anthropomorphism and dehumanization as coping mechanisms. In his exilic works, Ovid extensively used the literary equivalents of these, namely personification and depersonalisation. This dissertation demonstrates that Ovid had a wide array of reasons, some of which are psychological, for the creation of these characters, namely, to construct entities that he could interact with and who could influence his life in some meaningful way. Using personification, he created the Comforting Muse and Book-as-Child character sets. Using a mixture of depersonalisation and repersonification, he created the Augustus-Jupiter and Pontus characters, as well as other characters, wherein Ovid depersonalises himself and others into body parts, objects, animals, and concepts. These characters typically comfort Ovid by helping him while in exile with his continued existence or with his ultimate goal: recall or providing entities to rebel against to gain catharsis instead of openly admonishing the emperor who exiled him. These characters’ existence, made possible through personification and depersonalisation, fulfil Ovid’s psychological need for human comfort while helping him overcome negative emotions.
Remembered space : memory and imagination in Psalms 90-92 and Psalms 105-106
(University of Pretoria, 2023-10-31) Prinsloo, G.T.M. (Gert Thomas Marthinus); marinakok95@gmail.com; Kok-Pretorius, Regina Cecilia
Reflecting upon the fall of the Davidic monarchy, with which Book III of the Psalter ends, Book IV is set during and after the exile. Book IV inspires hope to a traumatised people in crisis by providing a renewed theological framework for Israel. While the centre of Book IV focuses on YHWH as the universal king, the introduction and conclusion to Book IV, found in Psalms 90–92 and Psalms 105–106, respectively, build upon collective memories of the shared history of Israel, especially as found in the exodus tradition, the figure of Moses and covenantal theology. In these psalms, it becomes apparent that Israel reimagined their past, present, and future through a process of remembered space consisting of memory and imagination. By combining the model of critical spatiality with collective memory and religious imagination, this study illustrates that remembered space is the component that guided the people of Israel in reconstructing their religious life, identity, and future hope. As a result, it is argued that remembered space is the structuring principle according to which the introduction and conclusion to Book IV of the Psalter is fixed. Remembered space forms an inclusio around Book IV, placing the content of the psalms in this book and the faith community’s experiences of exile and its aftermath into the space of remembered imagining. The post-exilic community used remembered space as a tool that provided them with the ability to reconstruct and reimagine stability, identity, and faith in YHWH as the true universal king through the collective memory of the defining events of their past and creative imagination amid cultural and religious instability, and a fragmented society. Employing remembered space, Psalms 90–92 and 105–106 become a prayer of the Israelite community. Aware of their transience, the community pleads with YHWH to repair their nation, identity, and faith.
Covenantal nature : representations of land in Hosea
(University of Pretoria, 2022) Schader, Jo-Mari; stef.rembold@gmail.com; Rembold, Stefanie
The last decades of biblical scholarship have treated the land in various ways – as a character, a theme, or even a theology – and culminate in the position that the land is inextricably part of the YHWH-Israel relationship, particularly as a homeland, a gift and the people's inheritance. In the Book of Hosea, these ideas are reworked as the land becomes associated with the failings of the people, reflecting the characters’ ideas and perceptions. The narrative thus promotes a reexamination of the Land’s place in YHWH’s relationship with the Israelites. To achieve this, the dissertation considers how the land is represented in Hosea, particularly as a sacred space which is subject to the values, perceptions, and attitudes of a people. The study begins by conducting a literary-exegetical analysis of the Masoretic text, establishing Hosea’s textual notions of the land through morphological and structural analyses as well as discussions of Gattung and Sitz im Leben. The study then analyses how land is (re)produced as a sacred space, drawing on the social-scientific approach and considering the impact of holiness, the role of cultural memory, as well as covenantal exchange in the Land’s deconstruction and recreation. This investigation demonstrates that land is expressed on three levels: the textual, the physical, and the relational, which are reflected in the narrative’s repeated processes of construction, destruction, and reconstruction. The reflections further exhibit how the undulations of Israel’s covenant with YHWH become enmeshed in the physical landscape, ultimately pointing to the Land’s role as YHWH and Israel’s sacred, covenantal space.
The differences in language use and attitude towards language between men and women in Saudi Arabia
(University of Pretoria, 2022) Tirvassen, Rada; Kritzinger, Koos; u17260974@tuks.co.za; Alzahrani, Fatimah
The topic of gender differences has attracted considerable critical attention from linguists because of the importance that sociolinguistics offers to the complex relationship between language and gender. Gender separation in the social setting could be a significant factor in the disparities in language use between men and women. Consequently, this study aims to investigate the relationship between language and gender in Saudi Arabia, a gender-segregated society. This involves determining if the male and female students differ in their language use and attitudes towards Saudi Arabic varieties. To provide the conceptual basis for the research, a review of studies on the relationship between language and gender is constructed. Considering the above-mentioned aims, an integrated methodology based on a mixed methods design that incorporates both quantitative and qualitative techniques is adopted. The findings reveal that there are gender-based variations among adolescents in the use of Saudi Arabic varieties. Female adolescents demonstrate a more positive attitude towards using Saudi youth language compared to their male counterparts, which differs from what is extracted from the theoretical principles of this research for women’s speech features. The study concludes by providing a framework that determines the gender-preferential linguistic choices, which includes all influential factors on students’ attitude towards Saudi Arabic varieties. This adds valuable information to related studies. Considering all findings, the study recommends that the social evolution and the importance given to religion must be taken into account when investigating the relationship between language and gender. Furthermore, because of significant changes in women's status in Saudi Arabia, frequent qualitative observations of language practice are required to obtain a more accurate picture of language behaviour.
An iconographic investigation of the attributes and functions of Ancient Egyptian canine deities and their relation to death.
(University of Pretoria, 2020) Schader, Jo-Mari; daniellegerber1996@gmail.com; Gerber, Danièlle
The Ancient Egyptians have always had a strong connection with their animals. This can be seen in the depictions of their gods as well as in their way of writing in hieroglyphics, in which multiple animal figures are used. The Ancient Egyptians are also associated strongly with the afterlife and their interest in the deceased and funerary texts. Much of the Ancient Egyptian material culture that has been preserved has some connection to one of these aspects. Their funerary culture has been well-preserved thanks to the dry and arid conditions of the desert, while the Nile has almost completely destroyed the rest of their culture. This dissertation focuses on the relationship of the Ancient Egyptians with animals, specifically canines, in association with death and the afterlife. The focus is on the similarities between canines and the main canine deities: Anubis, Wepwawet, and Duamutef, listing the connections between the funerary, canine gods and the animals the Egyptians linked to them. It also looks at the hieroglyphic representation of both the gods and the canines. The animals in question are also briefly discussed, analysing their behaviour, and linking it to the information gathered on the canine deities.
Understanding Trauma and Catharsis in Ovid's Metamorphoses 10 : A Fantacy Reading
(University of Pretoria, 2020) Kritzinger, J.P.K.; Haskins, Susan; credesemper@gmail.com; Pieterse, Andries Daniel
Notwithstanding the extensive research done on Ovid’s Metamorphoses, only a few scholars have attempted to discuss the frequent presence of trauma and catharsis in the episodes of the Metamorphoses. The hypothesis in this thesis is that the reader can participate in the cathartic responses of the characters to traumatic experiences in the episodes of Ovid’s Metamorphoses 10, through entering the sub-created world in the narrative. The hypothesis is tested by reading Ovid’s Metamorphoses, and especially Book 10, through a fantasy perspective based on Tolkien’s concept of sub-creation. The method to be used in the investigation of the Latin text is a combination of an intratextual and a narratological analysis. Episodes with a traumatic theme from Book 10 are used to identify three traumatic themes: the trauma caused by the loss of love or a lover, the trauma caused by the loss of someone or something other than a lover and the trauma caused by forbidden or unnatural love. Episodes which share the same traumatic themes from other books of the Metamorphoses are also selected and discussed. Each episode is discussed by means of Tolkien’s elements of sub-creation, namely recovery, escape and consolation, as focal points. The research concluded that it is possible for the reader to identify with the characters in their experiences of trauma and catharsis by means of participation in the sub-created world. The participation of the reader is made possible by the narrator’s use of defamiliarisation, the use of Tolkien’s aspects of sub-creation and narratological elements.
Remembered space : Memory and identity in Psalms 137-145
(University of Pretoria, 2020) Prinsloo, G.T.M. (Gert Thomas Marthinus); marinakok95@gmail.com; Kok, Marina
The thesis investigates the relation between space, memory and identity in Psalms 137-145. These psalms are connected to each other through remembered space. Remembered space combines critical spatial theory and memory studies. Remembered space is defined as a space in which the collective memories of a people's share history are employed to transform their identity in light of changing circumstances.
Reading Psalm 139 as a literary unit : a bodily Interpretation from the perspective of space
(University of Pretoria, 2019) Prinsloo, G.T.M. (Gert Thomas Marthinus); lodewyksutton@gmail.com; Sutton, Lodewyk
Throughout time it has become clear that Psalm 139 is one of the psalms in the Book of Psalms that causes much debate in its interpretation. One of the key problems in examining Psalm 139 is its structure. Different elements can be used to divide the psalm into stanzas and strophes. Traditionally, Psalm 139 is divided into four strophes. These divisions are made as a result of the contents that support the themes of God’s omniscience (vv. 1-6), omnipresence (vv. 7-12), and omnificence (vv. 13-18). The immediate problem that arises from this division and interpretation is that verses 19-24 seem to be understood as a separate part and causes a debate on the unity of this psalm. This leaves the question as to whether the unity of this psalm could be better understood if scrutinised from another perspective? According to Brueggemann (2003:277), the famous theologian Gerhard von Rad has suggested that the Book of Psalms is a “response” to God’s interventions as Creator. These are interventions in human life (not excluding nature). It is, therefore, understandable that these “responses” by humankind in the Psalms are expressed in a number of ways. It is thus important to understand that the Psalms gives an insight not only into God, but also into humankind on a deep anthropological level. Psalm 139 must be understood not only on a divine (theological) level, but also on an anthropological level. It would appear that, in order to gain a better understanding of God in this Psalm, one must observe the nature and function of one’s own physical constitution. One must also understand that Psalm 139 not only expresses human emotions, but is also rich in its description of physical human body parts, making this psalm even more interesting on an anthropological level. To distinguish between these levels of divine, human, physical, real and imagined language, the psalm is studied in the context of “literary” space (narrative space or theory, social space and ancient Near Eastern spatial orientation) to help form a bodily perspective of Psalm 139. The notions discussed in this dissertation are derived from anthropological, architectural, social and theological discourses. They do not derive primarily from a theological discussion, yet they do have enormous theological implications and consequences in the interpretation and structure of Psalm 139. Ultimately, a new literary structure is presented for Psalm 139.
A textual analysis of Pseudo-Ezekiel (4Q385 & 4Q386) in order to determine its dating in the light of ancient scribal practices
(University of Pretoria, 2019) Schader, Jo-Mari; u10656571@tuks.co.za; Coetzee, Jacoba Johanna
This study investigates the textual differences between Pseudo-Ezekiel 4Q385 fragments 2 and 3, and 4Q386 fragment 1 column i, in order to determine the possible provenance, authorship and date of each fragment. The research consists of a literary-exegetical analysis, an analysis of the differences in orthography between these texts, and a text-critical analysis between the Pseudo-Ezekiel fragments and the MT, LXX, and p967. The aim with this study is to contribute to our understanding of Pseudo-Ezekiel with regard to the vision of the valley of the dry bones in the light of what the text may reveal about scribal practice, authorship, provenance, and the dating of these texts. It would appear that the rewriting of texts can reflect the ideology or perspective of different authors. It has been indicated that Pseudo-Ezekiel 4Q385 fragments 2 and 3, and 4Q386 fragment 1 column i, date from different times, and were penned by different authors. It is proposed that Pseudo-Ezekiel 4Q386 may be contemporary to the assassination of Pompey and 4Q385 to the reign of Antiochus IV Epiphanes.
Le Clézio et le voyage vers le soi : Le thème du voyage initiatique dans Onitsha (1991) et L'Africain (2004)
(University of Pretoria, 2019) De Beer, Anna-Marie; Snyman, A.E.; kaitycoo@gmail.com; Cooper, Kaitlyn
No abstract
A literary investigation of 1 Samuel 1 in order to understand the social perceptions of the childless Hannah in Ancient Israel
(University of Pretoria, 2018) Schader, Jo-Mari; u13229291@tuks.co.za; Rembold, Stefanie
This dissertation is an exploration of the social perceptions of childlessness in Hannah’s narrative as presented in 1 Samuel 1. My dissertation begins by conducting a literary analysis of the Hebrew text, focusing on demarcating the pericope, translating the text, and exploring the morphology, syntax, structure and the literary techniques that are used in the text. The analysis also contextualises the text by discussing the position of the text, its dating and the genres to which it subscribes. I then examine how Hannah is represented as a childless woman and how her childlessness affects her relationships with the other characters. I also investigate the representation of narrative space, and how Hannah’s associations of the locations in the narrative change as the narrative progresses. I argue that the narrative represents three parts which deal with Hannah before, during and after she seeks intervention for her childlessness, and I place importance on the temple where Hannah seeks intervention. I then investigate the social values of honour and shame, and their role in Hannah’s narrative. I focus on the representation of the facets of purity and pollution, and the patron-client dynamic. These facets indicate how honour and shame are ascribed to in the passage. I show that honour and shame are linked to narrative space and characterisation and, therefore, argue that the combination of honour and shame and narrative space – particularly the temple – are used by the narrator to bring about change in Hannah’s narrative.
A border of cloth: Ecological systems and critical spatial perspectives on the Islamic hijab
(University of Pretoria, 2018) Prinsloo, G.T.M. (Gert Thomas Marthinus); l-a-n-ksa@hotmail.com; Bin Nafisah, Latifah Abdulgani A.
This research argues for a holistic interpretation of female Muslim clothing practices devoid of political, cultural, religious and gender bias, preconceptions, and presuppositions. Current literature on the ?ij?b tends to interpret the clothing practice in isolation as a geopolitical, socio-anthropological, fashionable, or religious-cultural phenomenon. The study departs from two theoretical points of view, namely ecological systems theory and critical spatial theory. Both theories are applied to argue that the ?ij?b should be interpreted holistically in the light of al-Isl?m as a religious and cultural system. It is a symbol with great personal significance for female Muslims deliberately choosing to wear it. Ecological systems theory enables the researcher to explain how individuals interact with environmental systems. It creates a framework from which the researcher can study the relationships between individuals, the communities in which they operate, as well as the wider society. The researcher argues that the Muslim female body in ?ij?b should be interpreted in the context of al-Isl?m as a religious system. The system profoundly influences each individual Muslim, the Muslim family, the Muslim community, Muslim countries, and the world at large. Each of these levels, in turn, influence the system at large. This theory illustrates that the ?ij?b cannot be studied in isolation. Critical spatial theory argues that there is a constant interaction between physical, mental, and lived space. Viewed from the perspective of conceived or mental space, the ?ij?b can be regarded as a compulsory form of dress for Muslim women based upon precepts in the Qur??n, the ?ad?th, and the four Sunn? schools of Islamic jurisprudence. Viewed from the perspective of lived or social space, however, the donning of the black ?ij?b has metaphoric implications. Each Muslim woman donning the ?ij?b becomes the embodiment of the holy Ka?ba, demarcating her body as sacred space in space in contemporary society. The combination of two theoretical approaches illustrates that the ?ij?b is a complex symbol of many meanings. From a spatial perspective, the ?ij?b functions as a border of cloth. It demarcates the female Muslim body as a sacred space and protects her from being profaned. Paradoxically, the border of cloth at the same time allows the individual female Muslim body to move freely in and meaningfully engage with profane space. The ?ij?b at the same time creates and transcends borders and boundaries. Viewed from a historical perspective, the ?ij?b is a cultural and religious phenomenon with its roots in the pre-Islamic ancient Mediterranean world. Viewed from a social perspective, however, the practice transcends its historical roots to become a symbol with profound implications in modern society � not only within Islamic tradition and culture, but also in Western societies. Via the concept of othering, a central theme in critical spatial theory, the Islamic ?ij?b, considered in some sectors to be an ancient and outdated practice, extends and expands into the post-modern world. By wearing the ?ij?b, a Muslim female embodies the holy Ka?ba in Makka, the single, cosmic focal point of al-Isl?m. The assertion that the female Muslim in ?ij?b is a metaphor for, and embodiment of, the Ka?ba, has important implications. It creates awareness of al-Isl?m in general, and specifically of Muslim women�s presence in the world. In spite of many misconceptions about, and negative stereotyping of, the ?ij?b, many Muslim women freely choose to wear it as a visual expression of their identity and as protection against objectification. Muslim women�s choice to wear the ?ij?b is at the same time a secondspatial expression of Islamic religious instruction, and a thirdspatial expression of identity. A holistic interpretation of the ?ij?b implies that a Muslim woman�s choice to adhere to the instructions of Islamic tradition, and her deliberate definition of her body as a sacred space, should be evaluated in the context of al-Isl?m as a religious and cultural ecological system. The ?ij?b functions as a border of cloth, which demarcates the female Muslim body as sacred space, and enables her to engage meaningfully and legitimately in profane space.
Conspicuous consumption in ancient roman domestic space : the house of the Faun, Pompeii
(University of Pretoria, 2018) Haskins, Susan; ihoney.maree@gmail.com; Maree, Inandi
The study considers the different forms of conspicuous consumption displayed within Roman domestic spaces, with particular focus on the House of the Faun in Pompeii. Sumptuary laws aimed at women were used to identify how women displayed conspicuous consumption, which is used to identify the domestic display of conspicuous consumption from early second century BCE until 79 CE when Pompeii was destroyed. The house and the woman were equated because both are extensions of the paterfamilias. Thus, by firstly indicating that women in fact displayed conspicuous consumption and by utilising sumptuary laws, it is possible to demonstrate that conspicuous consumption was displayed in the domus even though no sumptuary laws existed aimed at the domus. The structure of the house is analysed as if it were women’s clothing and parameters for the basic layout of the house are established to indicate how those displaying conspicuous consumption deviated from the basic plan. In addition, parameters are similarly determined to analyse wall and floor art, furniture and sculptures, gardens, and water features that determine how conspicuous consumption was displayed in the House of the Faun. The concept of conspicuous consumption has to be understood as well as the socioeconomic circumstances under which it manifested during the Republic. The next key concept is Roman women and how they were a vehicle for conspicuous display in the private and public sphere. An analogy is created that equates the woman to the house in order to identify certain forms of conspicuous consumption. After identifying the ways women displayed status, the display of status in the domus is discussed from the outside inward, in other words, from the architectural structure moving inward to art, gardens and movable features.
Playing ball : the relationship between the state and FIFA in South Africa 2010
(University of Pretoria, 2018) Fick, Anton Rupert; Kriel, Lize; likaku10@live.com; Likaku, Yankho
This qualitative study is based on literature from before, during, and after South Africa’s hosting of the 2010 Fédération Internationale de Football Association (FIFA) World Cup (2005 – 2014). The objective is: (1) to explore the relationship between one developing state, South Africa, and one supranational organisation, FIFA, in order to shed light on a pattern that seems to have become prevalent in the post-millennial world; (2) to explore how the shift in global politics at the end of the Cold War has affected how domination manifests in relations between states, but also between states and capitalist corporations.
A comparative reading of the Elijah Cycle and its implications for Deuteronomistic ideology
(University of Pretoria, 2005) Prinsloo, G.T.M. (Gert Thomas Marthinus); ysteenka@gmail.com; Steenkamp, Yolande
This study adopted a multi-dimentional approach in its inquiry as to the relationship between the Elijah Cycle and the religious and political agenda of DH. It has argued, on the basis of literary features and contents of the first and last narratives, that the Cycle has been structured so as to support and develop deuteronomistic ideology through a comparative reading of 1 Kings 17 and 1 Kings 22:52 – 2 Kings 1. Such a comparative reading has been shown to create contrasts between the two narratives, and in turn these contrasts have been shown to advance and develop DH ideology. The social-scientific analysis of Chapter 4 has confirmed and strengthened these results, showing that an understanding of the socio-cultural world behind the texts increases the dynamics of the contrasts and ironies that are recognised in a comparative reading.
Animal names and categorisation in the Hebrew Bible : a textual and cognitive approach
(University of Pretoria, 2017) Prinsloo, G.T.M. (Gert Thomas Marthinus); darkchylde@telkomsa.net; Deysel, Lesley Claire Frances
The subject matter of this study is animal names in the Hebrew Bible. Centring on a corpus-linguistic analysis of every word for an animal or type of animal used within the text, it sheds light on the methods and paradigms of categorisation used by the ancient Hebrews and thus on previously unknown aspects of their worldview. The discipline of cognitive linguistics, in particular the prototype theory of categories, is used to interpret the various types and levels of animal classification; a theory on spatiality as the main basis for classification is developed, and new light is shed on a wrongly undervalued theory of cleanness/uncleanness. This theoretical work is also applied to certain texts to prove its usefulness in helping with the translation and interpretation of problematic words and passages.
A literary-exegetical- and social-scientific analysis of the book of Jonah : an exposition of its ancient social values
(University of Pretoria, 2016) Potgieter, J.H. (Johan Hendrik), 1952-; Boshoff, W.S.; jo-mari.schader@up.ac.za; Schader, Jo-Mari
By approaching the book of Jonah historical-critically, it has been indicated that the book of Jonah likely dates to the Persian Period (more neutrally the post-exilic period), is a parody on the prophetic traditions, and has a unified structure. It has been proposed by some that the book of Jonah was written for the Yehudite elite, as a meant, by the author, for his audience to reflect critically on themselves. When a literary-exegetical analysis was conducted of the book of Jonah, it was indicated that the author of the book employed various literary and stylistic techniques that contributes to the unified structure of the book of Jonah. It has also been indicated that all the prayers in the book is poetry, and serves to pause the narration, and are employed to emphasise their content. The author also inverts the typical Ancient Near Eastern values in his characterisation of the role players to thwart the reader's typical expectations of each. The application of social-scientific criticism then supports the theory that the book of Jonah is indeed a parody, and that its main theme in the book of Jonah relates to the compassion and mercy of Yahweh/God which outweighs his desire to destroy the inhabitants of Nineveh and their animals, and appears to be conditional, as repentence is a requirement.
The Speeches of Scipio Africanus in the Third Decade of Livy's Ab Urbe Condita
(University of Pretoria, 1975) Kriel, D.M.; Botha, Allan Douglas
The Introduction includes a review of the salient literature. This shows that many of the studies amount to an unimaginative treatment; little attention has been paid to the psychagogic aspects and their influence. The study starts from this point vis-a-vis Quintilian's judgment, cum personis tum rebus accommodata sunt (X.l.lOl). Chapter 1 outlines the applicable tradition of rhetoric. The starting-point is docere (didactic) and delectare (epideictic). Emphasis is put on the Hellenistic doctrines Livy inherited from Cicero. The elements traced are the individual's position in historiography, the didactic moral aspects underlying form and presentation, the concept of suitability, and the influence of epideictic. Polybius' relevant programme for political historiography (11.56.1 0) is considered vis-a-vis "tragic" history. Livy' s germane attitudes are then culled from Cicero's synthesized canons. Chapter 2 is a discussion of the sources for the speeches. The approach adopted is that Livy's "epic" techniques of characterization can be assessed only if it is established for which of the speeches Polybius was the indisputable primary source. The structural allocation of the speeches is considered in Chapter 3. Attention is given to Scipio's position at the centre of the decade and to Hellenistic techniques of presentation (accelerating or retarding the action, increasing the tension, intensifying the psychagogy). The findings are assessed against Quintilian's judgment (X.l.lOl ). Chapter 4 is a detailed discussion of the major speeches. Livy's vivid characterization of Scipio is considered· in the light of the underlying psychagogy, as set off against the formal rhetorical background (the genera causarum, the genera dicendi, the various topoi, and the technical formulation of the linguistic elements). The lively total portrayal is favourably assessed against Quintilian's judgment (X.l.1 01 ). Livy's and Polybius' respective presentations of Scipio in the relevant speeches (Liv. XXVIII.27 -29 = Pol. XI.28-29; Liv. XXX.30 = Pol. XV.6-7. Liv. XXX.31 = Pol. XV.8) are analysed in Chapter 5. Especial attention is given to the differences of portrayal based on general programmatical divergences in the outlook of the two historians (the moral element as against the political, the oratorical style as against the plain). The palm goes to Livy for his tnore vivid, itnpressive, and specifically Roman portrait. Chapter 6 embodies the conclusions. The portrait is reviewed against the background of Livy's conception of historiography, the position allotted to the speeches, the portrayal they embody, and the use made of Polybius. The effect of the salient features in the framework of the whole study - history as an oratorical concept having a moral value; the arresting allocation of the speeches; the disposition of the topoi, the influence of the rhetoric and psychagogy; the effect of the source-divergences - is related to the overall presentation, which is then briefly vindicated.
Othered flesh : social-scientific and critical patial investigations into the tattooed ancient near eastern body as space and body in space
(University of Pretoria, 2015) Prinsloo, G.T.M. (Gert Thomas Marthinus); Adendorff, Melissa
The study of the ancient tattooed Mediterranean people from Assyria (circa 3300 BCE-2100 BCE), Egypt (circa 2000 BCE-300 BCE) Nubia (circa 2000 BCE-300 BCE), Israel (circa 1500 BCE-1200 BCE), Greece (circa 510 BCE-323 BCE), and Rome (circa 510 BCE-323 BCE) comprises the interpretivist investigation into the social-scientific and critical spatial practices of the cultures in order to establish whether or not the tattooed individuals would have been othered because of their marks. This othering is investigated in terms of the body in space, as well as the body as space. The social-scientific and critical spatial interpretation of the tattooing practices of the ancient Mediterranean cultures show that there are nine social values which are common to these cultures. These values are clothing, communicativeness, honour and shame, humility, nudity, ordering, prominence, social norms, customs, and laws (originally referred to as Torah-orientation), and wholeness. The analysis of these values as they are applied to each of the aforementioned cultures allows for the establishment of the social body as an entity within social space, as well as a spatial entity in itself. The critical spatial interpretation of the phenomenon of Thirding-as-Othering is applied in terms of how the tattooed individuals are othered within the social spaces they inhabit. Critical spatiality is further applied in order analyse the tattooed body in space, based on its social interaction within societal space, as well as to body as space which is analysed based on the individual who bears the tattoos, and the meaning, affect, and esteem that are imparted to that individual by virtue of his or her marks. This study shows that there is a distinction between honourable and shameful tattoos, and that the othering which occurs based on the honour or shame of the tattooed individual either others the marked individual in the case of shameful tattoos, or, in the case of honourable tattoos, other the unmarked individuals by refusing them access and entry into elite communities, such as those of the military. Finally, the study identifies four factors of the ancient Mediterranean tattooing process which may be compared, namely, whether or not the tattooing process is engaged in under the individual’s own volition, whether the tattooing process is only applicable to one or both sexes, whether the tattoos are honourable or shameful, and whether the tattoos are decorative, religious, military, or punitive and preventative.

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