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The aim of this study is to analyse and interpret the distribution of white-ground lekythoi with a known context from the 5th century BCE. Exploring white-ground lekythoi in context is a complex matter, as many lekythoi lack archaeological documentation. The purpose of this study is to locate and map white-ground lekythoi with available archaeological documentation in order to lay the groundwork of their geographical distribution and interpret how they were used and could have been viewed from a socio-economic perspective in different regions. The study has shown that white-ground lekythoi were distributed throughout the Mediterranean, the Black Sea and the Levant, and have been found in various contexts such as funerary, domestic and religious space depending on the region. The chronological distribution indicates that white-ground lekythoi were popular in locations such as Eretria, Gela and Macedonia, before becoming adopted in Attic funerary activities during the second half of the century. This suggests a more multifunctional use of the vessel than only being a funerary libation vessel which is the traditional scholarly approach to the vessel’s function. Lastly, this thesis addresses the value of white-ground lekythoi. The hypothesis is put forward that the vessels increased in value when being found in limited numbers and with what could be considered luxurious artefacts made for both a local and foreign market. / Målet med denna studie är att analysera och tolka fördelningen av vit-grundiga lekyter med en känd kontext från 500-talet f.v.t. Undersökningar av vit-grundiga lekyter med en känd kontext är en komplex fråga då många av kärlen saknar arkeologisk dokumentation. Syftet med studien är att lokalisera och kartlägga vit-grundiga lekyter med tillgänglig arkeologisk dokumentation för att lägga grunden för deras geografiska utspridning och tolka hur de användes och kunde ha blivit sedda från ett socio-ekonomiskt perspektiv i olika regioner. Studien har visat att vit-grundiga lekyter distribuerades över Medelhavet, Svarta havet och Levanten och har hittats i olika kontexter som gravar, bosättningar, och helgedomar beroende på region. Den kronologiska fördelningen indikerar att vit-grundiga lekyter var populära i områden som Eretria, Gela och Makedonien, innan de antogs i Attiska begravningsaktiviteter under andra hälften av seklet. Detta tyder på en mer multifunktionell användning av kärlen än enbart ämnat för begravningsaktiviteter som är den traditionella vetenskapliga tolkningen av kärlets funktion. Hypotesen framförs att vit-grundiga lekyter ökade i värde när de hittades i begränsat antal och tillsammans med vad man som kan betraktas som lyxiga artefakter gjorda för både en lokal och utländsk marknad.

With each generation arrives at a new understanding and specifically creates a new representation of the ancient pharaoh Tutankhamun. My study analyzes the role of Tutankhamun in American media and popular culture, especially the changing depictions of the Pharaoh over time. My thesis discusses the historical Tutankhamμn and the how this differs from the "Golden Boy" Tut popularized in modem times since the discovering of the tomb by Howard Carter. His discovery launched an Egyptomania craze periodically resurged over the course of the century~ particularly in the years immediately following the find, 1978t and in 2005-2007. My analysis further explores why American society fashioned particular representations of Tutankbamun, and Egypt as a whole from his tomb that contained insufficient connections with the historical King Tutanlqiamun. The study concentrates on three time periods distinct by heightened fascination - the opening of the tomb and the first and second museum touring of the Tut exhibits in the United States. The created images are exploited for monetary gain by the media while driven by Western society as a measure of our own cultural self--definition. Each modification of the Pharaoh reflects the changing culture of American society.

The current state of the research about dolia in roman bar counters suggest that they were used as wine storage. This exposition has been prevalent within the field for a long time and is based on untried 19-century research. Ardle MacMahon is one of the few who have questioned this interpretation, and who thinks that dolia are unsuitable for wine storage. It is from this premise that this study aims to reconsider the thesis that dolia in bar counters were used for wine. The main material for this study is dolia and as a point of reference amphorae. The other material is the bars in Pompeii and Ostia. These are two fundamental different towns, and the bars have their own characteristics that separate them, Ostia has no dolia in its bar counters. The secondary material is the ancient sources from which a contextualization of both the bars and the dolia can be made. The analysis is done through close reading and a spatial analysis. The result of this study is that dolia are not suitable for wine storage in bar counters. Dolia are better suited for storage of dry foodstuffs like legumes, nuts and dried fruit. The wine were more likely kept in amphorae on wooden racks behind the bar counter. / Den rådande forskningen kring dolia i romerska bardiskar menar att de använts till vinförvaring. Denna tolkning har varit framträdande inom området under en lång tid och grundar sig i oprövad forskning från 1800-talet. Det finns dock några såsom Ardle MacMahon som menar att dolia inte lämpar sig till vinförvaring i bardiskar. Med denna utgångspunkt ämnar denna uppsats ompröva den rådande tesen att dolia i barer var för vin. Det huvudsakliga materialet som analyseras är dolia i största allmänhet och en jämförelse med amforor. Det andra materialet är krogar i Pompeji och Ostia som är fundamentalt olika i det faktum att Ostia saknar dolia i bardiskar. Det sekundära materialet är antika texter som kontextualiserar både krogar och dolia för att sedan diskutera dess signifikans. Materialet nås genom en rumslig analys och närläsning. Resultatet av denna uppsats konstaterar att dolia i bardiskar inte lämpar sig för vinförvaring utan snarare för torra varor såsom legymer, nötter och torkad frukt. Vinet förvarades mer troligtvis i amforor på hyllor bakom baren.

<p>This thesis discusses the archaeological remains in the Etruscan bridge complex, found during the excavations at San Giovenale in 1959–1963, and 1999. The aim has been to reach a holistic perspective of the bridge complex with the bridge seen as a link between topography, economy, social relationships, politics, symbols and ritual, reflecting its importance for the whole community at San Giovenale and its surroundings. Situated at the border between the two largest city-states Tarquinia and Caere, the site seems to have been an important middle range transit town for foreign ideas, goods and people. </p><p>The character of the remains and the various levels of contextual analyses made it possible to distinguish five distinctive functions for the structures at the bridge over the Pietrisco. From a more generalised point of view these suggested that specialized functions may be divided into practical, social and symbolic functions and these aspects have been of help in identifying an object or a structure. Besides practical functions of everyday use, economic and strategic functions have also been considered. </p><p>These functions were more or less in use contemporaneously, at least during several hundred years, from about the middle of the 6th down to the first century B.C. Pottery and small finds show that some activity has taken place at the site from the 9th century. Features of continuity, such as in the choice of crossing, the direction of the bridge construction after its destruction, the architectural ground-plans, the use of basins and a well, pottery fabrics of local and Greek imports and shapes, as well as changes in ground-plans, slight changes in the environment due to water erosion, earth-quakes and slides, have been observed. The physical as well as the liminal boundary between land and water as well as between man and spirits was accentuated by the tufa building, the water installations, and the road at the northern abutment. The thesis raises the hypothesis that the Etruscans believed that a crossing of a river via a bridge could violate the spirits of nature on land and in the water and therefore special rites were needed to restore the balance between nature and man before entering the bridge in order to reach safely at the other side of the ravine. The bridge itself can be seen as sacred, a liminal area where time and space do not exist and a place where it is easy to gain contact with the supernatural world. </p>

This thesis discusses the archaeological remains in the Etruscan bridge complex, found during the excavations at San Giovenale in 1959–1963, and 1999. The aim has been to reach a holistic perspective of the bridge complex with the bridge seen as a link between topography, economy, social relationships, politics, symbols and ritual, reflecting its importance for the whole community at San Giovenale and its surroundings. Situated at the border between the two largest city-states Tarquinia and Caere, the site seems to have been an important middle range transit town for foreign ideas, goods and people. The character of the remains and the various levels of contextual analyses made it possible to distinguish five distinctive functions for the structures at the bridge over the Pietrisco. From a more generalised point of view these suggested that specialized functions may be divided into practical, social and symbolic functions and these aspects have been of help in identifying an object or a structure. Besides practical functions of everyday use, economic and strategic functions have also been considered. These functions were more or less in use contemporaneously, at least during several hundred years, from about the middle of the 6th down to the first century B.C. Pottery and small finds show that some activity has taken place at the site from the 9th century. Features of continuity, such as in the choice of crossing, the direction of the bridge construction after its destruction, the architectural ground-plans, the use of basins and a well, pottery fabrics of local and Greek imports and shapes, as well as changes in ground-plans, slight changes in the environment due to water erosion, earth-quakes and slides, have been observed. The physical as well as the liminal boundary between land and water as well as between man and spirits was accentuated by the tufa building, the water installations, and the road at the northern abutment. The thesis raises the hypothesis that the Etruscans believed that a crossing of a river via a bridge could violate the spirits of nature on land and in the water and therefore special rites were needed to restore the balance between nature and man before entering the bridge in order to reach safely at the other side of the ravine. The bridge itself can be seen as sacred, a liminal area where time and space do not exist and a place where it is easy to gain contact with the supernatural world.

Glass has been made and used for centuries but South African artists, isolated for the last three decades, are only now becoming aware of the potential of hot or warm glass as an art medium. In antiquity glass objects were created using various processes but the 'factory' tradition began with the discovery of the blowing iron in the first century AD. The invention of the tank furnace in the late 1950s revolutionised modem production, enabling individual artists to make glass in private studios without blowing teams. The research describes ancient.. glassmaking processes and indicates how they have been explored, adapted and used by contemporary artists world wide, challenging craft orientated paradigms, and proving that glass is a viable and important sculpture medium. The practical research demonstrates the application of many processes and relates technical issues to sculptural concepts which are realized through the physical and material properties of glass. / Art History, Visual Arts & Musicology / M.A. (Fine Art)

The Gospel of Thomas is a collection of 114 sayings attributed to Jesus and is primarily composed of rhetorical statements that were used to preserve the teachings of itinerant Greek philosophers. These collections were used to persuade individuals to join the philosophical schools represented, much like the early followers of the Jesus movement would use his teachings to convince others to join them as well. However, the theological background for the text is still debated because it contains esoteric and enigmatic references not fully understood by most scholars. This work argues that the theological and philosophical background for the Gospel of Thomas is the Alexandrian School of Middle Platonism. This background contains an understanding of the divine, the secret nature of the teachings in the text, and the presence of daemons in the cosmos. In short, this is my attempt at supplying the hermeneutical key to the text or at least supplying a valid ideological background on which the Jesus tradition is cast in the Gospel of Thomas.

År 1929 grävde den Svenska Cypernexpeditionen ut en helgedom daterad till den tidiga delen av Sencypriotisk II (1400-1340/1315), namngiven Ayios Iakovos: Dhima. Kring ett terrakotta-kar återfann arkeologerna flera värdefulla och exotiska föremål.  Sedan dess har platsen och dess fynd tolkats på många olika sätt, utan någon egentlig klarhet. Genom att göra en systematisk studie över det hittills opublicerade skärvmaterialet har nya slutsatser om platsen kunnat läggas fram. Tidigare tolkningar om ett kronologiskt gap under Sencypriotisk I kan nu ifrågasättas. Det finns belägg för ett kontinuerligt bruk från Mellancypriotisk III fram tills platsen övergavs under Sencypriotisk II. Den stora mängden slutna kärl, förknippade med transport av väldoftande oljor och salvor, vittnar om de aktiviteter som en gång företogs på platsen. Dessutom visar närvaron av typiska rituella dryckeskärl ett av de tidigaste exemplen på utvecklingen av Cypriotisk rituell tradition, nu separerad från de tidigare starka banden till gravriter.

The area which today covers the Doric House, the Roman East Bath and the Byzantine East Church at the Karian sanctuary of Zeus at Labraunda in south-western Turkey, was by Swedish archaeologists called the P-building and the R-bath during the early 1950s. The excavations of this area in 1951 and 1953 were documented in three excavation diaries by archaeologist Inge Dahlén, written in Swedish. These diaries have, however, never been published. This thesis therefore focused to analyse Dahlén’s three excavation diaries in terms of three aspects. The first aspect was to understand the archaeological work and documentation methods at Labraunda during the 1951 and 1953 excavations and consequently, determine how the archaeology functioned in practice at the site in the early 1950s. The second aspect was to present in what ways Dahlén’s diaries could contribute to the current and future excavations at the East Bath at Labraunda. The last aspect was to study Dahlén’s own archaeological interpretations which occured in the diaries. In order to present all the three aspects, the analysis and discussion on the diaries were organised into four headings: archaeological work, archaeological finds, stratigraphy and documentation methods. Studying the diaries based on these headings showed that certain improvements occurred in the diaries from 1951 to 1953. Dahlén’s excavation diaries reveal a large amount of archaeological data regarding the progress of the excavations and the numerous discoveries from the excavated areas. They need, therefore, to be taken into consideration for a better understanding of both the early and the new excavations that are being conducted at the same area.