This study examines how the Roman emperors c. AD. 260–295 attempt at maintaining their power-bases through legitimation of their claims to power, with reference to various potentially powerful groups of society, such as the military, the inhabitants of the provinces and the senate in Rome. The purpose has been to discern the development of ‘Roman imperial ideology’ in an age which has frequently been referred to as an ‘age of military anarchy.’ Focus is on how claims to power could be expressed through visual media. Of such media, mainly the coins struck for the emperors c. AD 260-295 have been studied. A close investigation has been made of the iconography of these coins. Furthermore, the ways in which coin-images are modified and combined with various legends are studied. An additional purpose of this investigation has been to provide a comment on the general potential of conveying visual imagery and messages on objects such as coins and medallions. The study argues that novel, intricate and multi-layered images were created on the coins struck for the emperors c. AD 260-295. Furthermore, it is suggested that these coin-images were created to assume the function of larger-scale expressions of imperial authority, such as triumphal arches and imperial statues. This adaption of coinage was made because there was a need for intensified communication of imperial authority. This need arose due to the incessant warfare of the age, and a process of regionalization of the empire, which was connected to this warfare. The conclusion is that these coins provide an illustration of the development of the Roman empire in the second half of the third century. This was a development by which the city of Rome lost its importance in favour of regional capitals, and ultimately in favour of Constantinople.

This paper emphasizes the nature of trade relations in the EasternMediterranean in general and from a Levantine inland perspective inparticular. The ‘maritime’ trade relation of the ancient city of Hazor, located in the interior of LB Canaan is a case study investigating the Mycenaean and Cypriot pottery on the site. The influx of these vessels peaked during LB IIA. The distribution and types of this pottery at Hazorpoint to four interested groups that wanted it. These were the royal andreligious elites; the people in Area F; the religious functionaries of theLower City; and the craftsmen of Area C. The abundance of imports inArea F, among other evidence, indicates that this area might havecontained a trading quarter from where the imports were distributed toother interested groups.A model of ‘interregional interaction networks’, which is a modified world systems approach, is used to describe the organization of trade connections between the Levant, Cyprus and the Aegean and even beyond. The contents of the Ulu Burun and Cape Gelidonya ships, wrecked on the coast of south Turkey, show that luxury items were traded from afar through Canaan via the coastal cities overseas to the Aegean.Such long-distance trade with luxury goods requires professional traders familiar with the risks and security measures along the routes and with the knowledge of value systems and languages of diverse societies. These traders established networks along main trade routes and settled in trading quarters in particular node cities. The paper suggests that Hazor, as one of the largest cities in Canaan, located along the main trade routes, possessed such a node position. In this trade the Levantine coastal cities of Sarepta, Abu Hawam,Akko and possibly Tel Nami seem to have played important roles. These main ports of southern Syria and northern Palestine were all accessible to Hazor, although some of them in different periods of LB.

Huvudfrågan i den här uppsatsen är på vilket sätt som konsten speglar religionen i Egypten under Det mellersta riket. Uppsatsen börjar med att beskriva när Det mellersta riket skulle ha ägt rum, vilket dock är lite osäkert, då årtalen kan variera något mellan olika författare. Vidare, vill jag ge en inblick i hur den egyptiska konsten bör tolkas, då detta inte är på samma sätt som vi västerlänningar, idag, ofta tolkar konst utifrån dess yttre skönhet och helhet. Sedan följer en beskrivning av hur religionen förmodligen uppstod kring Nilen och inspirerade det religiösa livet, då denna flod var livsviktig och källan till att livet över huvud taget gick att leva i Egypten. Detta stycke inrymmer också skapelsemyten, gudar och ritualer. I stycket, som jag kallar ”Kungen”, beskrivs vilken ställning kungen hade ur ett religiöst perspektiv, då mycket av konsten man har funnit har varit avbildningar av kungar. Hur konsten beskriver det ovannämnda och symboliserar religionen påvisas i nästa stycke, som följs av hur religion och konst har förändrats från det Gamla riket till det Nya riket. / Uppsatsförfattaren har senare bytt efternamn till "Lindgren".

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 and Musicology / M.A. (Fine Art)

Orientador: Pedro Paulo Abreu Funari / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-04T02:46:20Z (GMT). No. of bitstreams: 1 Silva_GlaydsonJoseda_D.pdf: 1833896 bytes, checksum: 0dc2ffab6a911066f09ab355ccba7cc9 (MD5) Previous issue date: 2005 / Resumo: Este trabalho tem por objetivo analisar os usos do mundo antigo, pela História e pela Arqueologia, como forma de estabelecer compreensões do mundo contemporâneo. Propõe uma reflexão acerca do papel do passado nos jogos de estratégia e afirmações identitárias, à medida que percebe os estudos sobre a Antigüidade muito próximos das representações coletivas na contemporaneidade. Parte da premissa de que o saber sobre o passado, sua e escrita e suas leituras, são poderes e geram poderes. Do ponto de vista temático, trata da apropriação do passado gaulês, romano e galo-romano na França durante o Regime de Vichy (1940-1944). Mas trata, também, da inserção do objeto num contexto mais amplo, europeu, na medida em que analisa as instrumentalizações da Antigüidade pelo Nazismo e pelo Fascismo. Aproxima-se do objeto com uma análise das figurações da Gália e dos gauleses na historiografia francesa, principalmente a partir do século XIX. Trata do estatuto dos historiadores ao se relacionarem com os poderes do Estado, especificamente, no caso, de Jérôme Carcopino, notável romanista que foi ministro da educação sob Vichy. Por perceber na sociedade francesa atual uma presença muito marcante da Antigüidade, como forma de legitimação de direitos, advindos da origem, analisa-se, também, as formas de apropriação do mundo antigo pelas extremas direitas, representadas no trabalho pelo Front National e pelo grupo Terre et Peuple / Abstract: The purpose of this research work is to analyze the uses of the ancient world by the fields of History and Archaeology as a way to establish understandings of the present world. As ancient studies are very close to present time collective representations, this study proposes a reflection on the role of past in strategy and identity affirmation games. It has as a premise the notion that knowledge of the past, its writing and its interpretations, are powers and create powers. In terms of subject, this study focuses on the appropriation of the Gaul, Roman and Gaul-Roman past during the Vichy Regime (1940-1944). It also analyzes the subject within a greater European frame, for it focuses on the 'instrumentalizations¿ of Antiquity by the Nazi and Fascist regimes. It analyzes, especially from the 19th century on, the characterizations of Gaul and Gaul people in French historiography. It focuses on historians¿ status while they related to State powers, as in the case of Jérôme Carcopino, remarkable scholar in Roman studies, who was Minister of Education under the Vichy regime. As Antiquity is present everywhere in modern French society, this research work also analyzes the different forms of appropriation of the ancient world by extreme Right parties, represented in the text by the Front National party and the Terre et Peuple grou / Doutorado / Historia Cultural / Doutor em História

Mon étude a pour objet la dimension persuasive qui est présente au sein de l’historiographie ancienne et qui est au cœur de nombreuses discussions sur la nature de l’histoire dans l’Antiquité. Au travers de lectures comparées d’une série d’extraits parallèles tirés des œuvres de l’historien grec Polybe (± 208 - ± 126 avant J.-C.) et de l’historien latin Tite-Live (64 ou 59 avant J.-C. - 17 après J.-C.), en s’appuyant sur les théories anciennes et contemporaines de la rhétorique, ma recherche permet de mieux comprendre comment l’historien ancien exploite les ressources de l’argumentation pour rendre son propos crédible et vraisemblable, mais aussi pour orienter la vision du lecteur et le faire adhérer à certaines conclusions. <p> / Doctorat en Langues et lettres / info:eu-repo/semantics/nonPublished

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Denna text undersöker, via närläsning, Tabellae Sulis–förbannelsetavlor riktade mot tjuvar hittade i den heliga källan i Sulis Minervas helgedom i Bath–med mål att utröna dessas känslomässiga innehåll och samhälleliga kontext. De 32 studerade tavlorna utgör försök att hämna stölder av klädesplagg och smärre summor pengar, antagligen stulna medan deras författare njöt av den heliga källans vatten. De utgör i det yttersta en sorts överenskommelse mellan författaren och gudinnan. Den senare ges en del av det stulna föremålet, eller i vissa fall tjuven, och förväntas bestraffa denne tills denne återlämnar föremålet i fråga till templet där det stals. Vad gäller straff söker tavlorna attackera alltifrån tjuvens hälsa och sinnen till dennes fortplantningsförmåga och själva dennes liv. Vanligast är önskan att tjuven skall betala för sitt illdåd i dennes eget blod. På känslomässig nivå ger tavlorna kuttryck för den bestulnes ilska och hämndlystnad. I detta kan de ha fungerat som en känslomässig kontrollmekanism, ett säkert och samhälleligt accepterat sätt att uttrycka och agera på känslor, som annars kunnat bli socialt problematiska. / This paper seeks, by means of close reading, to examine the Tabellae Sulis–a series of curse tablets against thieves, found in the sacred spring of the temple of Sulis Minerva at Bath–to explore their emotional content and societal context. The 32 studied tablets are concerned with the theft of minor sums of silver and various items of clothing, crimes most likely committed while the victim was soaking in the sacred spring. The tablets can be considered a sort of quasi-legal agreement between the victim and the goddess in question. The latter is granted partial ownership of the stolen object–or, in some cases, the thief themselves–and expected to punish said thief until they return the object in question to the temple where it was stolen. In terms of punishment, the tablets attack everything from the thief’s mind, motor functions and senses to their ability to reproduce and even their very lives. Most commonly they request that the thief pay the value of the stolen object in their own blood. On an emotional level, the tablets give expression to the anger of the victims and their hunger for vengeance. In this way, they can be considered to have served as an emotional control mechanism, a safe and generally accepted way to express and act on feelings that might otherwise have proven socially problematic.

This article consists of a close examination of one of four Late Archaic-era tumular monuments that were excavated in the mid-1950s in the Northern Necropolis of the Pontic Greek settlement of Istros. The exploration of this monument, Tumulus XVII (circa 550-525 BCE), yielded several features that were immediately compared with heroic cremation burials as described in epic poetry (particularly the funeral of Patroklos in Homer’s Iliad). Most striking among these features were the remains of three human sacrificial victims. Despite the early connection drawn with Homeric epic, for the next three decades Tumulus XVII was classified as a non-Greek (Thracian) monument, principally due to the presence of human sacrifice. That is, human sacrifice was regarded as too primitive and thus foreign to the more ‘advanced’ Greek culture. For this reason, the evidence from Istros has not figured prominently in synthetic studies of Greek human sacrifice. Yet, the growing body of research into Greek and indigenous settlements and cemeteries in the western Black Sea, along with the more recent discovery of a bound and ritually decapitated man alongside Pyre A at Orthi Petra (circa 700 BCE; Eleutherna, Crete), has occasioned a reconsideration of the original barbarian characterization of Tumulus XVII. The funerary rituals and resulting tumular monument rather appear to have been developed by an elite subset of the Greek colonial community as a means to distinguish and elevate themselves among the ever-growing population of the city. While epic may have lent general inspiration and significance to the particular rituals performed, a more immediate model for the tumular form may have been taken from the ‘heroon’ (late 7th cent. BCE) in the necropolis of the nearby Greek settlement of Orgame. Although the precise circumstances surrounding the funerary human sacrifices elude us, this short-lived ritual phenomenon seems rather to have been introduced to the region by Greek settlers.

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