DOCSLIB.ORG

William Shakespeare and Chinua Achebe: a Study of Character and the Supernatural

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

University of Denver Digital Commons @ DU Electronic Theses and Dissertations Graduate Studies 1-1-2010 William Shakespeare and Chinua Achebe: A Study of Character and the Supernatural Kenneth N. Usongo University of Denver Follow this and additional works at: https://digitalcommons.du.edu/etd Part of the African Languages and Societies Commons, Classical Literature and Philology Commons, and the Comparative Literature Commons Recommended Citation Usongo, Kenneth N., "William Shakespeare and Chinua Achebe: A Study of Character and the Supernatural" (2010). Electronic Theses and Dissertations. 1387. https://digitalcommons.du.edu/etd/1387 This Dissertation is brought to you for free and open access by the Graduate Studies at Digital Commons @ DU. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Digital Commons @ DU. For more information, please contact [email protected],[email protected]. WILLIAM SHAKESPEARE AND CHINUA ACHEBE: A STUDY OF CHARACTER AND THE SUPERNATURAL __________ A Dissertation Presented to the Faculty of Arts and Humanities University of Denver __________ In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy __________ by Kenneth N. Usongo June 2011 Advisor: Linda Bensel-Meyers ©Copyright by Kenneth N. Usongo 2011 All Rights Reserved Author: Kenneth N. Usongo Title: WILLIAM SHAKESPEARE AND CHINUA ACHEBE: A STUDY OF CHARACTER AND THE SUPERNATURAL Advisor: Linda Bensel-Meyers Degree Date: June 2011 Abstract This study examines how Shakespeare and Achebe use supernatural devices such as prophecies, dreams, beliefs, divinations and others to create complex characters. Even though these features are indicative of the preponderance of the belief in the supernatural by some people of the Elizabethan, Jacobean and traditional Igbo societies, Shakespeare and Achebe primarily use the supernatural to represent the states of mind of their protagonists. Through an essentially New Historicist approach to the study of character and the supernatural in the tragedies and novels of Shakespeare and Achebe respectively, I argue that both writers, besides using supernatural features to explore the human mind, also indicate how these devices could forewarn the protagonists about certain happenings, as well as being instruments of poetic justice. In a sense, the character of Macbeth, Lear, Okonkwo and Ezeulu, for example, can substantially be appreciated in the ways that these heroes respond to external forces like witches, storms, gods/goddesses and others. Thus, there is exposure, through the supernatural, to traits like ambition, wrath, impulsiveness, pride and others that considerably account for the downfall of the heroes. In fact, Shakespeare‟s and Achebe‟s preoccupation with the supernatural adds subtlety to their characterization and enhances their readability by situating their art beyond time, place or even particularity. ii Acknowledgements I am deeply grateful to my advisor, Prof. Bensel-Meyers, for her pertinent criticism while I worked on this dissertation. Also, I am appreciative of the useful suggestions that I received from my co-advisors, Prof. Nwosu and Prof. Teuton. I am thankful to Prof. Zaranka for his invaluable remarks about this work. Thank you to Prof. Chevillot for accepting to be the outside chair for the defence of my dissertation. Finally, I am pleased with the encouragement that I got from my wife, Mira, and the giggles of my boys, Kutando and Gwebi. iii Table of Content Chapter One……………………………………………………………………………….1 What Shakespeare and Achebe Do Not Have in Common……………………….7 Hypothesis………………………………………………………………………..14 Critical Historiography…………………………………………………………..18 Methodology……………………………………………………………………..28 Chapter Two……………………………………………………………………………...33 The Term Supernatural…………………………………………………………………..33 Early Western Embodiments of the Supernatural……………………………….43 Igbo Embodiments of the Supernatural………………………………………….59 Literary Manifestations of the Supernatural……………………………………..74 Chapter Three…………………………………………………………………………….80 Shakespeare and the Supernatural……………………………………………………….80 King Lear………………………………………………………………………...84 Macbeth…………………………………………………………………………..95 Julius Caesar…………………………………………………………………...109 Hamlet…………………………………………………………………………..118 Othello…………………………………………………………………………..126 Chapter Four…………………………………………………………………………....133 Achebe and the Supernatural…………………………………………………………...133 The Supernatural and Character………………………………………………...133 The Supernatural as Premonitory……………………………………………….151 The Supernatural and Morality…………………………………………………160 Chapter Five…………………………………………………………………………….193 Shakespeare‟s and Achebe‟s Use of the Supernatural………………………………….193 Impact of the Supernatural on the Protagonists………………………………...198 The Supernatural as Prolepsis and Moral Implications………………………...212 Works Cited…………………………………………………………………………….228 iv CHAPTER ONE William Shakespeare and Chinua Achebe, in their tragedies and novels respectively, employ the supernatural in creating complex characters. Their protagonists are memorable not only in terms of actions, but also in the ways that the characters respond to external forces like ghosts, prophecies or divinations, which appear to cloud their minds. In their interactions with the supernatural, the tragic heroes expose their fears, anxieties, ambitions or greed; aspects which not only hold our anxiety, but also problematize our explanation of their downfall. In focusing my study on Shakespeare and Achebe, I intend to examine striking similarities and noticeable differences in the ways in which both writers use supernatural features in portraying character, foreshadowing events, and as an instrument of poetic justice. I have decided to focus my study on the actions of the protagonists of Shakespeare and Achebe rather than on their minor characters because the leading characters better represent the supernatural paradigm that I am investigating. Also, an analysis of the works of Shakespeare and Achebe from a supernatural perspective might help to determine cross-cultural symbolic habits in terms of human nature. In fact, Achebe, like Shakespeare, uses supernatural devices to develop his characters. For example, Okonkwo in Things Fall Apart is forewarned by Ezeudu not to take part in the killing of Ikemefuna; otherwise, he would provoke the anger of the earth goddess. Okonkwo ignores this advice and immediately after killing this child, he, like 1 Macbeth after murdering Banquo, is plunged into anguish. The child‟s spirit or Okonkwo‟s conscience psychologically tortures him almost in the same way that Banquo‟s ghost haunts Macbeth. In other words, both Okonkwo and Macbeth are tormented by their consciences because of their murderous deeds. Thus, the fear of retribution from supernatural agencies is common to both protagonists, an indication of how the supernatural can impact the human mind irrespective of cultural differences. Interestingly, whereas Okonkwo‟s demise can partly be explained as the working of the gods/goddesses, although it could be argued that he is simply responding to the call of the Oracle of the Hills and the Caves that Ikemefuna should be killed, Macbeth‟s downfall is partially the result of his trust in the witches‟ prophecy about his invincibility. In both instances, Shakespeare and Achebe appear to present their protagonists partly as victims of supernatural forces. However, the misfortunes of these characters cannot entirely be attributed to the supernatural because of their vaulting ambition and fear of failure, for example. Moreover, in Arrow of God, Ezeulu‟s visit to the shrine of Ulu to inquire whether to convene the yam festival or not reminds us of Macbeth‟s visit to the witches to know about his future. Ezeulu says that Ulu is against celebrating the yam festival; an interpretation that is suspect just as the witches‟ prediction to Macbeth that he shall only be defeated when Birnam wood moves to Dunsinane, or that none of woman born can harm him. In fact, the protagonists of Achebe, like Shakespeare‟s, are depicted as men with dignity and respect, but who appear to be caught up in a web of fate. Their actions and character seem to be trailed by capricious forces, making it difficult at times to blame only the characters for their downfall. 2 Nevertheless, Achebe appears different from Shakespeare in the way that he explores the supernatural from a moral standpoint. With Shakespeare, the voice of morality appears mediated by supernatural forces such as ghosts and ancient gods and goddesses, or utterances from some of the characters. In the case of Achebe, morality seems to be more forthcoming in the actions of gods, goddesses, priests or priestesses who appear to bring to order erring people, or inflict harm on them to deter others. His characters are perceived as being greatly influenced by gods and goddesses who seem to have a will of their own, leaving humankind at their mercy. Humankind is implored to be submissive and humble before spiritual forces, or respect societal beliefs. On his part, Shakespeare presents his protagonists as forging their destinies and the intervention of supernatural forces in their activities is more a projection of their own minds. Achebe, for one, hints at several possibilities about the downfall of his tragic heroes, yet not fully explaining, according to Austin Shelton in “The Offended Chi in Achebe‟s Novels,” the substratum of “divine forces working to influence the characters” (37). The decision to focus on a study of
Recommended publications
  • Sunrise 71 for Email

    Sunrise 71 for Email

    Vladivostok Sunrise Mary Mother of God Mission Society Vladivostok Russia St Paul Minnesota Issue Number Seventy One September 1, 2006 The Knights of Columbus Were in Vladivostok! By V Rev Myron Effing, C.J.D. Was I shocked when I received this note from our benefactor, Ron Rosmer: “KC in Vlad!--I found this page at the following website*. Look under 1918.” What I read amazed me: “The book THE KNIGHTS OF COLUMBUS IN PEACE AND WAR by Maurice Francis Egan 43 Svetlanskaya St in Vladivostok where the Knights of Columbus had their headquarters and John B. Kennedy and café for Allied servicemen during the Russian Revolution as seen on a picture (1920) states: "The postcard from that era. And the same building as it is today, a bookstore. initiation and develop- ment of Knights of Columbus working with the American forces in Siberia was distinctly fortuitous. [The Americans came to Vladivostok to guard the Transiberian Railroad as the Russian Revolution was played out across the vast Russian territory.] The number of our troops in Siberia had been (for various reasons, some of which were, perhaps, not unconnected with the practical evidences of displeasure shown by American soldiers detained for duty in European Russia), strictly guarded as a secret by the War Department. Mr Garry McGarry, a young actor of considerable talent and energy, requested the Knights of Columbus War Activities Committee to send him to the Far East, to Honolulu and other 1 points where American garrisons were stationed. The miles up the line, the free distribution of creature committee was not enthusiastic over the project but, comforts and looking after the soldiers welfare.
  • Chinua Achebe — It Is the Storyteller Who Makes Us See What We Are

    Chinua Achebe — It Is the Storyteller Who Makes Us See What We Are

    caryl phillips Chinua Achebe — It is the Storyteller who makes us see what we are ’d like to say a few things about Chinua Achebe, which hope- Ifully resonate somewhat with our title — “It is the Storyteller who makes us see what we are.” I’ve been thinking about this title and have come to the conclusion that in the case of Chinua Achebe he was also a Storyteller who made us see who we are, or at least he certainly did in my case. I make the distinction between “what” and “who” as a way of suggesting that a personal encounter with him is likely to engender a transformation that is at least as profound as one we might receive by reading the remarkable body of his work. He was such an extraordinarily charismatic man, and having had the privilege of knowing him a little I would like to speak about both “what we are” because of his example, and more specifically “who we are” — or “who I am” — because of a personal encounter. First, Chinua Achebe is a storyteller whose very existence made it possible for a whole generation of writers to imagine that it might be possible for them to begin to think of themselves as writers. From 1958 onwards, his face was there on book jackets, in the newspaper columns, as part of an ongoing global literary conversation, and he established a presence at a very young age for a writer. As we know, Things Fall Apart quickly became a worldwide publishing sensation and not too long after- wards there was a canonical intervention; syllabi and university courses had to be — sometimes reluctantly — cantilevered into new shapes and groupings to include Achebe and his work, and the work of others like him.
  • Tages Against Jesus: Etruscan Religion in Late Roman Empire Dominique Briquel

    Tages Against Jesus: Etruscan Religion in Late Roman Empire Dominique Briquel

    Etruscan Studies Journal of the Etruscan Foundation Volume 10 Article 12 2007 Tages Against Jesus: Etruscan Religion in Late Roman Empire Dominique Briquel Follow this and additional works at: https://scholarworks.umass.edu/etruscan_studies Recommended Citation Briquel, Dominique (2007) "Tages Against Jesus: Etruscan Religion in Late Roman Empire," Etruscan Studies: Vol. 10 , Article 12. Available at: https://scholarworks.umass.edu/etruscan_studies/vol10/iss1/12 This Article is brought to you for free and open access by ScholarWorks@UMass Amherst. It has been accepted for inclusion in Etruscan Studies by an authorized editor of ScholarWorks@UMass Amherst. For more information, please contact [email protected]. Tages Against Jesus: Etruscan Religion in Late Roman Empire by Dominique Briquel t may seem strange to associate in this way two entities which, at first gLance, wouLd seem to have nothing in common. The civiLization of the Etruscans, which fLourished Iin ItaLy during the 1st miLLennium BC, was extinguished before the birth of Christianity, by which time Etruria had aLready been absorbed into the Larger Roman worLd in a process caLLed “Romanization.” 1 This process seems to have obLiterated the most characteristic traits of this autonomous cuLture of ancient Tuscany, a cuLture which may have been Kin to that of the Romans, but was not identicaL to it. As for Language, we can suppose that Etruscan, which is not Indo-European in origin and is therefore pro - foundLy different not onLy to Latin but to aLL other ItaLic diaLects, feLL out of use compLeteLy during the period of Augustus. One cannot, however, cLaim that aLL traces of ancient Etruria had disappeared by then.
  • Achebe's Defense of Civilized Ibo Culture Via Proverbial Language In

    Achebe's Defense of Civilized Ibo Culture Via Proverbial Language In

    International Journal of English Literature and Social Sciences (IJELS) Vol-2, Issue-6, Nov - Dec, 2017 https://dx.doi.org/10.24001/ijels.2.6.12 ISSN: 2456-7620 Achebe’s defense of civilized Ibo culture via proverbial language in Things Fall Apart Gohar Ayaz1, Nadia Anjum2 1HEC PhD Scholar, BZ University, Multan, Pakistan 2Fauji Foundation Model School, Abbottabad, Pakistan Abstract— This paper is an attempt to explore the the story of an Ibo village and one of its great men, proverbial language of Chinua Achebe in Things Fall Okonkwo, who is a very high achiever being a champion Apart in support of the civilized Ibo culture. Chinua wrestler, a wealthy farmer, a husband to three wives, and Achebe has put many proverbs in his mouth pieces. All a man with titles. Okonkwo's world is disrupted with the the proverbs used in this novel belong to the Ibo culture. appearance of the first white man who tries to inflict his The proverbs used by Ibo people in the novel are worthy religion on the Umuofia natives. Okonkwo, a high enough to claim that they have a strong heritage and tempered man, later kills a British employed man and history which is symbol of civilized culture. The language eventually takes his own life. of the Ibo people when compared with whites, it becomes Proverbs could be described as short, popular crystal clear that whatever they say is proved or followed witty sayings with words of advice or warning. Proverbs by strong arguments of proverbs. Whites say things could also be viewed as a repository of native intelligent, imperatively and lack strong arguments in their talks.
  • Hammond2009.Pdf (13.01Mb)

    Hammond2009.Pdf (13.01Mb)

    Postgraduate Programmes in the SCHOOL of HISTORY, CLASSICS and ARCHAEOLOGY The Iconography of the Etruscan Haruspex Supervisor: Name: Sarah Hammond Dr Robert Leighton 2009 SCHOOL of HISTORY, CLASSICS and ARCHAEOLOGY DECLARATION OF OWN WORK This dissertation has been composed by Sarah Hammond a candidate of the MSc Programme in MScR, Archaeology, run by the School of History, Classics and Archaeology at the University of Edinburgh. The work it represents is my own, unless otherwise explicitly cited and credited in appropriate academic convention. I confirm that all this work is my own except where indicated, and that I have: Clearly referenced/listed all sources as appropriate Referenced and put in inverted commas all quoted text of more than three words (from books, web, etc) Given the sources of all pictures, data etc. that are not my own Not made any use of the essay(s) of any other student(s) either past or present Not sought or used the help of any external professional agencies for the work Acknowledged in appropriate places any help that I have received from others (e.g. fellow students, technicians, statisticians, external sources) Complied with any other plagiarism criteria specified in the Course handbook I understand that any false claim for this work will be penalised in accordance with the University regulations Signature: Name (Please PRINT): SARAH HAMMOND Date: 22/06/2009 The Iconography of the Etruscan Haruspex by Sarah Naomi Hammond MSc by Research, Archaeology The University of Edinburgh 2009 Word count: 25,000 Abstract The religious rituals of the Etruscans incorporated several forms of divination including the practices of extispicy and hepatoscopy, the arts of divining through the examination of sacrificed animal entrails, and specifically the liver.
  • Archaeological and Literary Etruscans: Constructions of Etruscan Identity in the First Century Bce

    Archaeological and Literary Etruscans: Constructions of Etruscan Identity in the First Century Bce

    ARCHAEOLOGICAL AND LITERARY ETRUSCANS: CONSTRUCTIONS OF ETRUSCAN IDENTITY IN THE FIRST CENTURY BCE John B. Beeby A dissertation submitted to the faculty at the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Classics in the College of Arts and Sciences. Chapel Hill 2019 Approved by: James B. Rives Jennifer Gates-Foster Luca Grillo Carrie Murray James O’Hara © 2019 John B. Beeby ALL RIGHTS RESERVED ii ABSTRACT John B. Beeby: Archaeological and Literary Etruscans: Constructions of Etruscan Identity in the First Century BCE (Under the direction of James B. Rives) This dissertation examines the construction and negotiation of Etruscan ethnic identity in the first century BCE using both archaeological and literary evidence. Earlier scholars maintained that the first century BCE witnessed the final decline of Etruscan civilization, the demise of their language, the end of Etruscan history, and the disappearance of true Etruscan identity. They saw these changes as the result of Romanization, a one-sided and therefore simple process. This dissertation shows that the changes occurring in Etruria during the first century BCE were instead complex and non-linear. Detailed analyses of both literary and archaeological evidence for Etruscans in the first century BCE show that there was a lively, ongoing discourse between and among Etruscans and non-Etruscans about the place of Etruscans in ancient society. My method musters evidence from Late Etruscan family tombs of Perugia, Vergil’s Aeneid, and Books 1-5 of Livy’s history. Chapter 1 introduces the topic of ethnicity in general and as it relates specifically to the study of material remains and literary criticism.
  • A Personal History of Biafra

    A Personal History of Biafra

    BOOK REVIEWS Chinua Achebe, There Was a Country: A Personal History of Biafra. Penguin Books, 2013. 352pp, ISBN-10: 014312403X There once was a country called the Republic of Biafra. Its brief existence, from May 1967 to January 1970, was an affront to the leaders of Nigeria, from which Biafra, occupying the nation's southeast corner, had seceded. Nigeria, which had gained independence from Britain just seven years prior, took military action to suppress Biafra's bid for sovereignty. In a brutal civil war that lasted thirty months, perhaps as many as 2 million Biafrans perished -- directly from the violence or from the starvation and disease resulting from a blockade imposed by Nigerian forces. The Biafran War was, according to the most famous Biafran, the writer Chinua Achebe, "a cataclysmic experience that changed the history of Africa." Before the humanitarian disasters in Congo, Liberia, Rwanda, Sierra Leone, Somalia, Sudan, and elsewhere, it was one of the first dirty wars to run its course on the world's TV screens. One of the authors of the Ahiara Declaration, proclaiming the new nation's liberal founding principles, Achebe also served Biafra as a diplomatic envoy. His absorbing new memoir, There Was a Country, recounts the doleful history of Biafra from the perspective of a disappointed partisan and within the context of the author's life through 1970. Although Achebe has been living in the United States -- currently resident at Brown University -- for more than twenty years, this is a book about Africa and its author's experiences there. He begins by recalling his childhood at the crossroads of traditions, in the town of Ogidi, where he was open to the influences of his father, a Christian teacher and evangelist, as well as to the ambient Igbo culture.
  • 4 High Priests, Aged 8 and up Tarchna, Italian Peninsula, VI

    4 High Priests, Aged 8 and up Tarchna, Italian Peninsula, VI

    A game of glorious paths for 2 - 4 high priests, aged 8 and up Tarchna, Italian peninsula, VI century B.C. The Etruscan haruspexes’ predictions are unanimous: their civiliza- tion is about to end. On the Tagete’s day, the high priests decide to use the sacred ritual of foundation to turn the sparse huts known as ‘Ruma’ into a city. That village will later know great fame, with its more famous name: Rome! Which Etruscan divinity should govern the new city? In order to make a decision, the oracles devoted to the four Etruscan divinities Achvizr, Leinth, Alpan and Thalna will walk a purification path towards the Velthumena altar, where each will honour the divinity he serves. However, someone could devote his temple to the ancient Tuchulcha to eliminate the haruspexes and cancel the ritual! Will there be anyone brave enough to devote his temple to Lasa Vecuvia, the eternal rival of Tuchulcha, in order to bring back the peace? CONTENTS • A double sided board The sanctuary of Tuchulcha, surrounded by the forest One of the temples of the Etruscan divinities The purification path of the haruspexes: this is the continuous path formed by spaces (the stones), on which the haruspexes walk Velthumena, the goal of the haruspexes The sanctuary of Lasa Vecuvia (only used with 4 players) the board for 3 players the board for 2 or 4 players • 36 haruspexes in four colours (9 each of blue, red, yellow, black) • 4 dices • 4 seals • these rules. OBJECT OF THE GAME Each player is a high priest controlling a temple devoted to one of the four Etruscan divinities: Achvizr (represented by red), Leinth (black), Alpan (blue) and Thalna (yellow).
  • A Portrayal of Nigerian After Civil War in Chinua Achebe's Civil Peace

    A Portrayal of Nigerian After Civil War in Chinua Achebe's Civil Peace

    Anjar Dwi Astuti – A Portrayal of Nigerian after Civil War A PORTRAYAL OF NIGERIAN AFTER CIVIL WAR IN CHINUA ACHEBE’S CIVIL PEACE (1971) Anjar Dwi Astuti Program Studi Pendidikan Bahasa Inggris Fakultas Keguruan dan Ilmu Pendidikan Universitas Mulawarman Jalan Harmonika Nomor 1, Samarinda, Kalimantan Timur Pos-el: [email protected] ABSTRACT African literature has strong relation with colonialism, not only because they had ever been colonized but also because of civil war. Civil Peace (1971), a short story written by Chinua Achebe, tells about how Nigerian survive and have to struggle to live after Nigerian Civil War. It is about the effects of the war on the people, and the “civil peace” that followed. The Nigerian Civil War, also known as the Nigerian-Biafran War, 6 July 1967–15 January 1970, was a political conflict caused by the attempted annexation of the southeastern provinces of Nigeria as the self-proclaimed Republic of Biafra. The conflict was the result of economic, ethnic, cultural and religious tensions among the various peoples of Nigeria. Knowing the relation between the story and the Nigerian Civil War, it is assured that there is a history depicted in Civil Peace. In this article, the writer portrays the history and the phenomenon of colonization in Nigeria by using new historical and postcolonial criticism approaches. Keywords: history, colonization, civil war ABSTRAK Karya sastra Afrika memiliki hubungan yang kuat dengan kolonialisme. Hal tersebut bukan hanya karena Afrika pernah dijajah oleh bangsa lain tetapi juga karena terjadinya perang saudara. Civil Peace (1971), sebuah cerp6en yang ditulis oleh Chinua Achebe, menceritakan tentang bagaimana orang-orang Nigeria korban perang saudara yang selamat dan kemudian berusaha berjuang untuk bertahan dan melanjutkan hidup seusai perang.
  • American Amateur Diplomats During the Administrations of Woodrow Wilson: an Evaluation

    American Amateur Diplomats During the Administrations of Woodrow Wilson: an Evaluation

    University of Montana ScholarWorks at University of Montana Graduate Student Theses, Dissertations, & Professional Papers Graduate School 1971 American amateur diplomats during the administrations of Woodrow Wilson: An evaluation Martin V. Melosi The University of Montana Follow this and additional works at: https://scholarworks.umt.edu/etd Let us know how access to this document benefits ou.y Recommended Citation Melosi, Martin V., "American amateur diplomats during the administrations of Woodrow Wilson: An evaluation" (1971). Graduate Student Theses, Dissertations, & Professional Papers. 5192. https://scholarworks.umt.edu/etd/5192 This Thesis is brought to you for free and open access by the Graduate School at ScholarWorks at University of Montana. It has been accepted for inclusion in Graduate Student Theses, Dissertations, & Professional Papers by an authorized administrator of ScholarWorks at University of Montana. For more information, please contact [email protected]. AMERICAN AMATEUR DIPLOMATS DURING THE ADMINISTRATIONS OF WOODROW WILSON: AN EVALUATION By Martin Victor Melosi B.A., University of Montana, 1969 Presented in partial fulfillment of the requirements for the degree of Mas ter of Arts UNIVERSITY OF MONTANA 1971 Approved by: ChEirman, BoXrd~^^BxamiMrs A ) /) C'^fUL-^S fatfUN) UMI Number: EP40656 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. K&iwtriton PtfWishlflg UMI EP40656 Published by ProQuest LLC (2014). Copyright in the Dissertation held by the Author.
  • Maurice Francis Egan: Writer, Teacher, Diplomat

    Maurice Francis Egan: Writer, Teacher, Diplomat

    W&M ScholarWorks Dissertations, Theses, and Masters Projects Theses, Dissertations, & Master Projects 1969 Maurice Francis Egan: Writer, Teacher, Diplomat Caroline Patrice Peck College of William & Mary - Arts & Sciences Follow this and additional works at: https://scholarworks.wm.edu/etd Part of the American Literature Commons, Other Education Commons, and the United States History Commons Recommended Citation Peck, Caroline Patrice, "Maurice Francis Egan: Writer, Teacher, Diplomat" (1969). Dissertations, Theses, and Masters Projects. Paper 1539624676. https://dx.doi.org/doi:10.21220/s2-wn6b-ek36 This Thesis is brought to you for free and open access by the Theses, Dissertations, & Master Projects at W&M ScholarWorks. It has been accepted for inclusion in Dissertations, Theses, and Masters Projects by an authorized administrator of W&M ScholarWorks. For more information, please contact [email protected]. MAURICE FRANCIS EGAN: A WRITER, TEACHER, DIPLOMAT A Thesis Presented to The Faculty of the Department of History The College of William and Mary in Virginia In Partial Fulfillment Of the Requirements for the Degree of Master of Arts By Caroline Patrice Peck 19 69 APPROVAL SHEET This thesis is submitted in partial fulfillment of the requirements for the degree of Master of Arts Author Approved, 43 - Ricnara B« Sherman, Ph.D. &et5¥ge V J Strong, Ph.3) 4 5 3 2 % 8 AOOOlfLBDGMEN T S The writer wishes to express her appreciation to Dr. Richard B. Sherman, under whose guidance this paper was written, for his patient guidance and criticism throughout the lengthy duration of the task. The author is also in­ debted to Dr. Edward P.
  • CSCP Support Materials for Eduqas GCSE Latin Component 2 Latin Literature and Sources (Themes) Superstition and Magic for Exami

    CSCP Support Materials for Eduqas GCSE Latin Component 2 Latin Literature and Sources (Themes) Superstition and Magic for Exami

    CSCP Support Materials for Eduqas GCSE Latin Component 2 Latin Literature and Sources (Themes) Superstition and Magic For examination in 2021-2023 Source Images © University of Cambridge School Classics Project, 2019 PUBLISHED BY THE CAMBRIDGE SCHOOL CLASSICS PROJECT Faculty of Education, University of Cambridge, 184 Hills Road, Cambridge, CB2 8PQ, UK http://www.CambridgeSCP.com © University of Cambridge School Classics Project, 2019 Copyright In the case of this publication, the CSCP is waiving normal copyright provisions in that copies of this material may be made free of charge and without specific permission so long as they are for educational or personal use within the school or institution which downloads the publication. All other forms of copying (for example, for inclusion in another publication) are subject to specific permission from the Project. First published 2019 version date: 20/12/2019 This document refers to the official examination images and texts for the Eduqas Latin GCSE (2021 - 2023). It should be used in conjunction with the information, images and texts provided by Eduqas on their website: Eduqas Latin GCSE (2021-2023) Information about several of the pictures in this booklet, together with useful additional material for the Theme, may be found in the support available online for Cambridge Latin Course, Book I, Stage 7 and Book III, Stages 22-23. © University of Cambridge School Classics Project, 2019 Picture 1: road surrounded by tombs This picture shows the tombs lining the road out of Pompeii towards Herculaneum. These marble tombs were in a prestigious location, as this was also the main route to and from Rome itself, and they commemorate important citizens and families who played an active role in the life of the town.