<p>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.</p> / Uppsatsförfattaren har senare bytt efternamn till "Lindgren".

<p>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.</p>

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".

<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.