Relevant bibliographies by topics / Heracles (Greek mythology) in literature

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Academic literature on the topic 'Heracles (Greek mythology) in literature'

Author: Grafiati
Published: 4 June 2021
Last updated: 26 July 2024

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Journal articles on the topic "Heracles (Greek mythology) in literature"

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ORREGO-GONZÁLEZ, Eduardo, Ana PERALTA-GARCÍA, and Leonardo PALACIOS-SÁNCHEZ. "Heracles and epilepsy: the sacred disease." Arquivos de Neuro-Psiquiatria 78, no. 10 (October 2020): 660–62. http://dx.doi.org/10.1590/0004-282x20200085.

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ABSTRACT Epilepsy is one of the most dreaded and terrifying human afflictions. One of the many names it has received was Sacred Disease, during Greek times. Heracles served as a source of the divine connotation that epilepsy received in ancient times, as he was one of the most important demigods in Greek mythology. However, several authors have attributed Heracles’ actions to a seizure, including Hippocrates, who described the sacred disease on his “Corpus Hippocraticum.” This paper reviewed some of the publications on the myth and content of the text of Hippocrates, in relation to the current knowledge of the disease.
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Grzelak-Krzymianowska, Adriana. "Heracles in the Iberian Peninsula." Collectanea Philologica, no. 25 (December 16, 2022): 13–33. http://dx.doi.org/10.18778/1733-0319.25.02.

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The story of Herculesʼ achievements, like many others in Greek mythology, has undergone various changes since Hesiodʼs early transmissions helped to consolidate the essential elements of the myth and its characteristics. With the translocation of myths from Caucasian Iberia to Western Iberia, certain places, characters and events associated with the land were also transferred. The Fortunate Islands, the Garden of Hesperides, the place of the 10th and 11th labours of Hercules have been relocated, and the origin and meaning of the pillars set up by the hero have been identified and interpreted. The aim of this article is to show how one of these myths, namely that of Hercules and Geryon, was shaped in the classical and later periods. The transformation of three elements of this myth will be analysed: its location, the figure of Geryon and the description of Herculesʼ achievements.
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Blanco, Chiara. "HERACLES’ ITCH: AN ANALYSIS OF THE FIRST CASE OF MALE UTERINE DISPLACEMENT IN GREEK LITERATURE." Classical Quarterly 70, no. 1 (April 30, 2020): 27–42. http://dx.doi.org/10.1017/s0009838820000270.

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Scholars have long grappled with the nature of Heracles’ νόσος and his consequent feminization in Sophocles’ Women of Trachis (= Trachiniae). Despite being triggered by a poisonous garment, which acts by means of magic incantation, the evolution of Heracles’ symptoms is described as a clinical case. Yet, making sense of his feminization from a scientific perspective has proven hard. In this paper, I investigate the symptoms experienced by Heracles, which Sophocles generically refers to as νόσος. The first part focusses on Sophocles’ description of erôs as a disease in Trachiniae. I then move on to dividing Heracles’ symptoms into two categories, which I will call νόσος1 and νόσος2. The erotic passion for Iole which Heracles naturally experiences in the first part of the tragedy will be denoted by νόσος1, whereas νόσος2 will refer to the magic-induced symptoms from which he suffers in the second and final part. In the final section of the paper I will seek to provide a scientific explanation for νόσος2 and, ultimately, to describe the medical reasons behind Heracles’ feminization.
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Rodríguez Pérez, Joana. "El espejo deformante. Heracles en el cine del siglo XXI." Latente Revista de Historia y Estética audiovisual, no. 19 (2021): 88–122. http://dx.doi.org/10.25145/j.latente.2021.19.05.

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This article examines how 21st-century cinema has embraced one of the most important figures in classical mythology, the Greek hero Herakles. How cinematic art has captured and adapted the events that classical sources tell of the myth of the son of Zeus. And beyond his story, how it has assumed, varied or decontextualized the personality, values and attitude of a being that was undeniably of his time. In this way, by comparing the written story with the filmed story, we examine which episodes of the hero’s life have been brought to the big screen and which of them have not, and try to explain why. This comparison will also help us to determine the interrelations between the production of the films and the literary work on which they are based.
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LIAPIS, VAYOS. "INTERTEXTUALITY AS IRONY: HERACLES IN EPIC AND IN SOPHOCLES." Greece and Rome 53, no. 1 (April 2006): 48–59. http://dx.doi.org/10.1017/s0017383506000040.

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Heracles' image in antiquity is notoriously kaleidoscopic. Comedy represented him as a gluttonous buffoon, and myth made no secret of the brutal violence of many of his exploits. On the other hand, Pindar exalts him as a superlative figure who enforced the nomos of the gods, while Prodicus in a famous myth makes Heracles a supreme example of commendable conduct, a youth who chooses the path of Virtue over the path of Vice out of his own free will. This image of a moralized Heracles soon took root in the Greek imagination, and a whole host of Greek thinkers (Isocrates, Antisthenes, Diogenes the Cynic, and Plutarch, to name but a few) found in him a perfectly malleable exemplum for their various courses in moral edification. After undergoing a large number of transformations in Roman literature and the Church Fathers, Heracles resurfaces unscathed in the early Renaissance, when we find him again as an already established exemplum virtutis, now a man of letters, now a Christian. It would appear that, despite his multifarious metamorphoses, Heracles remained throughout the centuries essentially what he had been since Prodicus' day: an exemplary figure who undertook extreme toils and gained supreme recompense.
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Mastrocinque, Attilio. "The Cilician God Sandas and the Greek Chimaera: Features of Near Eastern and Greek Mythology Concerning the Plague." Journal of Ancient Near Eastern Religions 7, no. 2 (2007): 197–217. http://dx.doi.org/10.1163/156921207783876413.

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AbstractA gem in the Museum of Castelvecchio (Verona) depicts the god Sandas of Tarsos with his terrible animal: the lion-goat. On the reverse side there is the inscription YOYO. The epigraphical and archaeological evidence from Anatolia, from Hittite to Hellenistic times, proves that Sandas was a underworld god protecting tombs and sending pestilences when angry. He was appeased by offerings to his terrible ministers, who were usually seven. Similarly Nergal or Erra (similar to Sandas) in Mesopotamia, and Sekhmet in Egypt had seven animal-headed terrible ministers, who were able to bring pestilences and death. A Hittite inscription mentions Yaya as Sandas' female partner. Her name is very similar to the Yoyo on the Verona gem. Sandas was identified with Heracles because of his relations with the underworld realms and his warlike features. The lion-goat of Tarsus was the model of Greek Chimaera. In fact the myth of Bellerophon took its place in Lycia and Cilicia. In Hellenistic age the original form of this monster was better known and therefore we find its typical features in Hellenistic and Roman sculptures and reliefs.
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Yang, Yixuan. "The Embodiment and Interpretation of Greek Mythology in The Renaissance: Analyzing Perseus with The Head of Medusa." Journal of Education, Humanities and Social Sciences 28 (April 1, 2024): 603–7. http://dx.doi.org/10.54097/tjamp162.

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Greek mythology had a significant influence on the arts and literature in the Renaissance. From the epic poems of Iliad and Odyssey and the ancient Theogony, to the well-known plays of Greek tragedy and modern adaptations of the gods and heroes in both literature and screens, Greek mythology is foreign to no one. This dissertation aims to discuss the embodiment and the inventive interpretation of Greek mythology in a piece of Renaissance artwork Perseus with the head of Medusa. It looks into the original story from Hesiod’s Theogony and Ovid’s Metamorphoses and analyzes the symbolic influence of classical traditions. Expanding the contextual perspectives puts the artwork on a wider stage of the society of the time and examines the semiotics within this sculpture that show the unique Renaissance interpretation. The Renaissance concept about secularism, rationalism, and individualism is also explained through the iconography analysis and the comparison with the ancient artwork. With the help of useful references, this dissertation incorporates aspects like art, mythology, literature, politics, social psychology, and ideology to offer some knowledge of the sculpture by Cellini as well as the Renaissance world.
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Draycott, Jane. "DYNASTIC POLITICS, DEFEAT, DECADENCE AND DINING: CLEOPATRA SELENE ON THE SO-CALLED ‘AFRICA’ DISH FROM THE VILLA DELLA PISANELLA AT BOSCOREALE." Papers of the British School at Rome 80 (September 24, 2012): 45–64. http://dx.doi.org/10.1017/s0068246212000049.

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This article examines the so-called ‘Africa’ dish, part of a treasure trove of silver table-ware discovered in a cistern at the Villa della Pisanella, avilla rusticadestroyed in the eruption of Vesuvius inad79. It proposes a new interpretation of the dish's iconography and argues that the woman in the centre of the emblema is Cleopatra Selene, while the attributes surrounding her reference her parents Cleopatra VII and Marcus Antonius, her brothers Alexander Helios and Ptolemy Philadelphus, her husband Juba II of Mauretania, and their mythological ancestor the demi-god Heracles. Thus the emblema serves as a meditation on the fates of Antony and Cleopatra VII, descendants of Heracles who chose the path of vice, a choice that resulted in their defeat by Octavian at the Battle of Actium. Octavian's virtue, victory and clemency, combined with his guardianship of their children, ensured the subsequent promotion of their daughter Cleopatra Selene as a key figure in his dynastic and political strategy, through her marriage to Juba II and the couple's appointment as client rulers of Mauretania. Also supposedly descended from Heracles, Juba II and Cleopatra Selene chose to follow in their illustrious ancestor's footsteps along the path of virtue. In common with other pieces from the treasure trove, the ‘Africa’ dish alludes to recent historical events and personages, utilizes death as a means of promoting the enjoyment of life, and incorporates popular elements of Greek mythology, all the while offering banqueters an erudite puzzle to solve during the course of their banquet.
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Clark, Raymond J. "P. OXY. 2078, Vat.gr. 2228, and Vergil's Choaron." Classical Quarterly 50, no. 1 (May 2000): 192–96. http://dx.doi.org/10.1093/cq/50.1.192.

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I shall argue the likelihood that Vergil took Aeacus’ speech as his model for Charon's, as part of Aeneas’ newly created journey through Vergil's expanded topography of Hades.The four Greek verses just quoted, addressed by Aeacus to Heracles, and Heracles’ reply in twelve, were first published separately by Rabe, and then inserted by Page as verses 16–19 and 20–31 between surviving frs. 1 and 2 of P.Oxy. 2078, to be ascribed in all likelihood to the lost Pirithous of Euripides, rather than to the slightly later Critias.
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Willink, C. W. "Sleep After Labour in Euripides' Heracles." Classical Quarterly 38, no. 1 (January 1988): 86–97. http://dx.doi.org/10.1017/s000983880003130x.

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πνοϲ, in general a common word in Greek tragedy, is a cardinal theme in the Heracles.In the first half of the play the glorious saving Labours (πνοι, μχθοι, ἄθλοι, γνεϲ) of the warrior Hero with his bow, club and other weaponry are retrospectively evoked and further enacted. Repeated emphasis on this kind of ‘noble toil’ accords with the heroic definition of ρετ, which traditionally βανει διμχθω–8 the first strophe of the long First Stasimon in honour of Heracles (presumed to be dead) ends with:ὑμνῆϲαι ϲτεφνωμα μ–χθων δι' εὐλογαϲ θλωγενναων δ' ρετα πνωντοῖϲ θανοϲιν ἄγαλμα.Heracles par excellence merits the title πολπονοϲ and for their individual greatness. πολυ- can mean either ‘much-’, so that it suffices for Amphitryon at 1190ff. to mention a single especially grand and godlike Labour:AM.μϲ μϲ ὂδε γνοϲ ὂ πολπονοϲ, <ὂϲ> πδρυ γιγαντοφνον ἥλθεν ϲὺν θεοῖ-ϲι Φλεγραῖον ϲ πεδον ϲπιϲτϲThis we may call the ‘epic’ view of the hero and of the πνοι performed by him cw ϲὺν θεοῖϲ. πνοϲ is normally martial in the Iliad.4 Note also, however, that the terminal ϲπιϲτϲ adds an allusion to the kind of martial ρετ most admired by 5th-century Athenians.
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Dissertations / Theses on the topic "Heracles (Greek mythology) in literature"

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Zardini, Francesca. "The myth of Herakles and Kyknos : a study in Greek vase-painting and literature /." Verona : Fiorini, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9788887082937.

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Riley, Kathleen. "The reception and performance of Euripides' Herakles : reasoning madness." Oxford [u.a.] Oxford Univ. Press, 2008. http://dx.doi.org/10.1093/acprof:oso/9780199534487.001.0001.

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Vollkommer, Rainer. "Herakles in the art of classical Greece." Oxford : Oxford University Committee for Archaeology, 1988. http://books.google.com/books?id=ur2fAAAAMAAJ.

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Tagalidou, Efpraxia. "Weihreliefs an Herakles aus klassischer Zeit." Jonsered : P. Ǻströms, 1993. http://catalogue.bnf.fr/ark:/12148/cb388954183.

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Mills, Sophie. "Theseus and the ideals of Athens in literature from Homer to Euripides." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.334163.

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Kobusch, Beate Pio Giovanni Battista. "Das Argonautica-Supplement des Giovanni Battista Pio Einleitung, Edition, Übersetzung, Kommentar /." Trier : WVT, Wissenschaftlicher Verlag, 2004. http://catalog.hathitrust.org/api/volumes/oclc/56679096.html.

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Fisher, Elizabeth A. "Planudes' Greek translation of Ovid's Metamorphoses." New York : Garland Pub, 1990. http://catalog.hathitrust.org/api/volumes/oclc/21077839.html.

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Roos, Bonnie. "Reviving Pygmalion : art, life and the figure of the statue in the modernist period /." view abstract or download file of text, 2001. http://wwwlib.umi.com/cr/uoregon/fullcit?p3045092.

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Thesis (Ph. D.)--University of Oregon, 2001.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 277-283). Also available for download via the World Wide Web; free to University of Oregon users.
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Bocksberger, Sophie Marianne. "Telamonian Ajax : a study of his reception in Archaic and Classical Greece." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:a9bacb2a-7ede-4603-9e6a-bf7f492332ed.

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This thesis is a systematic study of the representations of Telamonian Ajax in archaic and classical Greece. Its aim is to trace, examine, and understand how and why the constitutive elements of his myth evolved in the way they did in the long chain of its receptions. Particular attention is paid to the historical, socio-cultural and performative contexts of the literary works and visual representations I analyse as well as to the audience for which these were produced. The study is divided into three parts, each of which reflects a different reality in which Ajax has been received (different with respect to time, place, or literary genre). Artistic representations of the hero, as well as his religious dimension and political valence, are consistently taken into account throughout the thesis. The first part - Ajax from Salamis - focuses on epic poetry, and thus investigates the Panhellenic significance of the hero (rather than his reception in a particular place). It treats the entire corpus of early Greek hexameter poetry that has come down to us in written form as the reception of a common oral tradition which each poem has adapted for its own purpose. I establish that in the larger tradition of the Trojan War, Ajax was a hero characterised by his gift of invulnerability. Because of this power, he is the figure who protects his companions - dead or alive - par excellence. However, this ability probably also led him to become over-confident, and, accordingly, to reject Athena's support on the battlefield. Hence, the goddess's hostility towards him, which she demonstrated by making him lose the reward of apioteia (Achilles' arms). His defeat made Ajax so angry that he became mad and committed suicide. I also show how this traditional Ajax has been adapted to fit into the Iliad's own aesthetics. The second part - Ajax in Aegina - concentrates on the reception of Ajax in the victory odes of Pindar and Bacchylides for Aeginetan patrons. I argue that in the first part of the fifth century, Ajax becomes a figure imbued with a strong political dimension (especially with regard to the relationship between Athens and Aegina). Accordingly, I show how the presence of Ajax in Pindar's and Bacchylides' poems is often politically charged, and significant within the historical context. I discuss the influence this had on his representation. Finally, the third part moves to Athens, as I consider Ajax's reception during three distinct periods: the sixth century, the first half of the fifth century, and finally the rest of the classical period. I equally insist on the political dimension of the figure. I demonstrate that his figure undergoes a shift of paradigm in the early fifth century, which deeply affects his representation. By following in the footsteps of Ajax, this study prompts a series of reflections and comments on each of the works in which the hero features as well as on the relationship of these works to the historical context in which they were produced.
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Guardo, Siino Lina 1936. "Il mito classico nell'opera di Cesare Pavese." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39481.

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In the first chapter we intend to present, although in a restricted sense, some of the positions of the most recent critics, which will allow us to determine the meaning of our Author.
The next chapter is mainly dedicated to giving information which establishes the relationships between the most important mythological traditions and classical works. Such information will serve to find and establish the components of the Pavesian culture.
Cesare Pavese was born in Piemonte, Italy, in 1908, he lived in the historical period during which fascism and nazism triumphed and through all the horrors of the immediate after-war. Pavese's incapacity to be concretely active in the political field brings him to relive, in his writings, the ancient Italian cult of the Evocativo. This technique of his is a hermetic method of going through with his ethical social mission. To evoke a god in a moment of national crisis is a traditionally Italian ritual; while the invocation to a God or a Muse is also part of the literary tradition. The classicism of Pavese is now recognized by different critics. Their basis for this decision is his work Dialoghi con Leuco. However, our attention is more focused on the romance Il diavolo sulle colline which occupies the central part of the trilogy La Bella Estate.
This text Il diavolo sulle colline contains many meanings which requires different approaches--such as the cultural precedents of other authors, and even those of Pavese himself--to decipher. The many messages in this work can all be traced back to the concept of death and rebirth. Pavese uses themes which are beloved to Dante and the humanists, who were themselves inspired by the great Greek and Latin authors.
And thus, we are left wondering whether Il diavolo sulle colline was conceived according to the norms of the classical tragedy, which was based on the celebrations in honor of the god Dionisus (the Hellenic demon venerated by the Latins under the name of Bacchus, and affiliated with an old Italian divinity whose symbolic name was Liber Pater). Poli, a dominating figure in Il diavolo sulle colline could be the double of this god. Our discussion will therefore be founded on the testimony of mythographers.
From a methodological point of view, our analysis will not take into account the chronological sequences, but rather the themes which imply the operation of segmenting the text.
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Books on the topic "Heracles (Greek mythology) in literature"

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Heracles and the terrible tasks. London: Franklin Watts, 2009.

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John, Harris. Strong stuff: Herakles and his labors. Los Angeles, Calif: J. Paul Getty Museum, 2005.

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Heracles and Euripidean tragedy. Cambridge, UK: Cambridge Univeristy Press, 2005.

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Jeffrey, Gary. Hercules fights the Nemean lion. New York: Gareth Stevens Pub., 2013.

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Euripides. Herakles. Oxford, [England]: Oxford University Press, 2001.

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Conklin, Thomas. The adventures of Hercules. New York: Random House, 1996.

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The reception and performance of Euripides Herakles: Reasoning madness. New York: Oxford University Press, 2008.

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ill, Mones Isidre, ed. The twelve labors of Hercules. New York: Random House, 1997.

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Euripides. Herakles gone mad: Rethinking heroism in an age of endless war. Northampton, Mass: Olive Branch Press, 2006.

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Lasky, Kathryn. Hercules: The man, the myth, the hero. New York: Hyperion Books for Children, 1997.

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Book chapters on the topic "Heracles (Greek mythology) in literature"

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Gottesman, Rachel. "The Unpardoned Gaze: Forbidden Erotic Vision in Greek Mythology." In Sensational Pleasures in Cinema, Literature and Visual Culture, 21–34. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137363640_2.

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Horyna, Břetislav. "Prométheus například. Moc mýtu, distance a přihlížení podle Hanse Blumenberga." In Filosofie jako životní cesta, 130–45. Brno: Masaryk University Press, 2019. http://dx.doi.org/10.5817/cz.muni.p210-9458-2019-8.

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The Study Prometheus, for example loosely follows up the central theme of Hans Blumenberg’s theory of myth and mythology, the character of Prometheus and Promethean conceptions in scientific as well as imaginative literature (poetry and drama). The aim is not an elaborate reflection of all the variations on Promethean themes that were summarized in Blumenberg’s epochal book Work on Myth (1979). The author rather selects some themes from the works on the myth about Prometheus in Classical Greek literature (Hesiod, Aeschylus) and, at the turn of modernism, in German movement Sturm und Drang (Goethe). Most attention is paid to a fictional figure known as actio per distans (action at distance, with keeping a distance) and its variations from the distance between people and gods through the distance between people to the distance of an ageing poet from spirit of the age (Zeitgeist), to which he no longer belongs.
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Cameron, Alan. "Myth and Society." In Greek Mythography in the Roman World, 217–52. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195171211.003.0009.

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Abstract What is the relevance or importance of Greek mythology in the vast world of the Roman empire? Moderns are understandably drawn to the way Roman poets and artists make use of particular myths: the vogue (for example) for the myth of the Golden Age in Catullus, Vergil, and Horace; the political exploitation of the gigantomachy myth for the victories of the princeps; more generally, the use of myth as source of imagery and exemplarity; or myth as allegory (whether physical, spiritual, or moral) in the essayists and philosophers; the development of certain mythical figures through different ages and literatures (the Ulysses theme, the Heracles theme, and so on); the sometimes puzzling myths chosen to decorate Roman sarcophagi. I myself have long been fascinated by the extraordinary vogue for the childhood rather than manhood of Achilles in the literature and (above all) art of the empire. No less intriguing in a different way is the negative attraction the old myths held for early Christians, who insisted on taking them literally, so that they could attack pagans for having unworthy gods (adulterers, parricides, crybabies). Obviously this can be seen as a sort of perverse tribute to their continuing power.
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"HERACLES." In The Mycenaean Origin of Greek Mythology, 187–220. University of California Press, 2023. http://dx.doi.org/10.2307/jj.8306283.6.

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Hard, Robin. "The life of Heracles." In The Routledge Handbook of Greek Mythology, 235–75. Routledge, 2019. http://dx.doi.org/10.4324/9781315624136-11.

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Halliwell, Stephen. "Traditional Greek Conceptions of Character." In Characterization and Individuality in Greek Literature, 32–59. Oxford University PressOxford, 2009. http://dx.doi.org/10.1093/oso/9780198140580.003.0002.

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Abstract In Prodicus’ parable ‘The Choice of Heracles’, epitomized in Xenophon’s Memorabilia (2. 1. 21 33), the figure of Virtue tells the adolescent hero, as he sits contemplating the ethical divergence of’roads’ which defines the possibilities of his adult life: ‘I approach you, Heracles, with knowledge of who your parents were, and having learnt your own nature (phusis) in the course of your education. As a result, I hope that if you take the road which leads to me, you will certainly become an excellent agent of fine and proud deeds’ (2. 1. 27).
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"Greek Mythology in Israeli Children’s Literature." In Our Mythical Childhood... The Classics and Literature for Children and Young Adults, 307–32. BRILL, 2016. http://dx.doi.org/10.1163/9789004335370_022.

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"3 A New Greek Imperial Mythology." In The Danielic Discourse on Empire in Second Temple Literature, 52–77. BRILL, 2017. http://dx.doi.org/10.1163/9789004331310_004.

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Brown, Sarah Annes. "'Hail, Muse! Et Cetera'': Greek Myth in English and American Literature." In The Cambridge Companion to Greek Mythology, 425–52. Cambridge University Press, 2007. http://dx.doi.org/10.1017/ccol9780521845205.017.

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Brumble, H. David. "Let Us Make Gods in Our Image: Greek Myth in Medieval and Renaissance Literature." In The Cambridge Companion to Greek Mythology, 407–24. Cambridge University Press, 2007. http://dx.doi.org/10.1017/ccol9780521845205.016.

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Conference papers on the topic "Heracles (Greek mythology) in literature"

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Pan, Jie. "Research on the Influence of Greek Mythology on Anglo - American Language and Literature." In 2017 3rd International Conference on Economics, Social Science, Arts, Education and Management Engineering (ESSAEME 2017). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/essaeme-17.2017.297.

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Liu, Hong. "An Analysis of the Enlightenment of Greek and Roman Mythology to English Language and Literature." In 2016 4th International Education, Economics, Social Science, Arts, Sports and Management Engineering Conference (IEESASM 2016). Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/ieesasm-16.2016.95.

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You might also be interested in the extended bibliographies on the topic 'Heracles (Greek mythology) in literature' for particular source types:
Journal articles Dissertations / Theses Books
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