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The principal aim of the thesis is to investigate the mortuary practices of the late Iron Age period in south-eastern Britain, focusing on identification of the wider sequence of activity. It is evident that the deposition of the calcined remains and associated objects are just one element in a more complicated pattern of behaviour. A number of contemporary inhumation burials and mortuary-related features drawn from an increasing number of sites illustrate the wider practices in operation. The identification of pyre-related features and debris lies at the core of this study providing an opportunity to advance understanding of pyre technology as well as the mortuary rituals. This study provides an opportunity to advance late Iron Age mortuary studies in relation to the cosmological, political and ideological structure (Fitzpatrick 1997; Pearce 1997a; 1997b; 1999; McKinley 2000).

<p>The intention of this essay is to put the light on and to discuss if there is a connection between a pre-Christian creation mythology and naked rocks on prehistoric sacred places in Scandinavia. Archaeological as well as historical materials are studied. The historical material is mostly from Snorre Sturlasons Asasagan with the explanation of the creation of the world. In this story the world was built from the body of a killed and deposited giant named Ymer. Almost the same myth is told in all Indo-European countries. Asasagsan tells about the Gods and the people in the late iron-age. Sanda in Fresna socken and Helgö in Ekerö socken, both in Uppland and both in activity in late iron-age are used as archaeological example of places where naked rocks are used as some kind of altar for rites.</p>

<p>In the Late Iron Age, the Mälaren region contained a clearly stratified society and many sites in the landscape indicate the presence of an upper stratum, an elite. This concept – elite – may perhaps be seen as problematic, but in this case it is decidedly more neutral, and considerably less limiting and excluding than many other concepts.</p><p>The elite was a group that we know possessed larger farm buildings, more monumental and richly equipped graves as well as control over a large part of the specialised handicraft. The people in this elite group of society clearly advertised that they belonged to a special social unit. There are indications that these people had clear similarities with the nobility of the Middle Ages, but they were active in a society without any towns, Christianity or church administration. This dissertation discusses a number of issues concerning the elite of the Late Iron Age. Two studies are central. The first concerns six sites in the Mälaren region: Old Uppsala, Helgö, Vendel, Valsgärde, Husby in Glanshammar parish, and Ancient Sigtuna. The sites are compared to study the similarities and differences of elite settings. I investigate the evidence of different sources for the presence of great landownership, and of their importance for the rulers compared to other resources such as plunder, trade and taxation. The results indicate that the sites had many structural and economic similarities. At the same time, the resource use varied, and each site had its own unique character. The study is concluded with a discussion on the economic structure of the sites.</p><p>The second study deals with the elite in the vicinity of Uppsala, an area that mainly through Old Uppsala and the presence of boat graves are usually connected with ancient rulers. The investigation is mainly based on a number of excavated as well as non-excavated graves, some of which have never been published. In addition, a number of placenames and three unique ritual deposits are discussed. The study indicates that the people usually included in the concept of elite were quite common. This provides a new perspective for our view of two long renowned sites: Old Uppsala and Valsgärde.</p>

In the Late Iron Age, the Mälaren region contained a clearly stratified society and many sites in the landscape indicate the presence of an upper stratum, an elite. This concept – elite – may perhaps be seen as problematic, but in this case it is decidedly more neutral, and considerably less limiting and excluding than many other concepts. The elite was a group that we know possessed larger farm buildings, more monumental and richly equipped graves as well as control over a large part of the specialised handicraft. The people in this elite group of society clearly advertised that they belonged to a special social unit. There are indications that these people had clear similarities with the nobility of the Middle Ages, but they were active in a society without any towns, Christianity or church administration. This dissertation discusses a number of issues concerning the elite of the Late Iron Age. Two studies are central. The first concerns six sites in the Mälaren region: Old Uppsala, Helgö, Vendel, Valsgärde, Husby in Glanshammar parish, and Ancient Sigtuna. The sites are compared to study the similarities and differences of elite settings. I investigate the evidence of different sources for the presence of great landownership, and of their importance for the rulers compared to other resources such as plunder, trade and taxation. The results indicate that the sites had many structural and economic similarities. At the same time, the resource use varied, and each site had its own unique character. The study is concluded with a discussion on the economic structure of the sites. The second study deals with the elite in the vicinity of Uppsala, an area that mainly through Old Uppsala and the presence of boat graves are usually connected with ancient rulers. The investigation is mainly based on a number of excavated as well as non-excavated graves, some of which have never been published. In addition, a number of placenames and three unique ritual deposits are discussed. The study indicates that the people usually included in the concept of elite were quite common. This provides a new perspective for our view of two long renowned sites: Old Uppsala and Valsgärde.

The intention of this essay is to put the light on and to discuss if there is a connection between a pre-Christian creation mythology and naked rocks on prehistoric sacred places in Scandinavia. Archaeological as well as historical materials are studied. The historical material is mostly from Snorre Sturlasons Asasagan with the explanation of the creation of the world. In this story the world was built from the body of a killed and deposited giant named Ymer. Almost the same myth is told in all Indo-European countries. Asasagsan tells about the Gods and the people in the late iron-age. Sanda in Fresna socken and Helgö in Ekerö socken, both in Uppland and both in activity in late iron-age are used as archaeological example of places where naked rocks are used as some kind of altar for rites.

When the Iron spirals investigated in this paper saw the light again no one looked at them as nothing more than decoration. It was first during the 2011 excavation in Old Uppsala that the symbolism of the items no longer could be ignored. The spirals of Old Uppsala lay along the walls of the great hall, which stood upon one of the human constructed plateaus in the area. The hall had been burned down and then cleared of all lumber. Then the iron spirals had been placed in the positions and then everything was sealed with a layer of clay. A study of the artifact began with the purpose to contextualize and interpret the iron spiral. Several others iron spirals were investigated and compared. The others comparing context were found in boat graves or boat contexts. With a new perspective on the spirals as active agents I soon realized the symbolic value of the artifact. The spiral contexts were clearly sym-bolic and connected with the belief about the Hall and Ship symbolism. Several evidences indicated that the hall in Old Uppsala was meant to look as a boat and the iron spirals helped the hall doing so as well as reinforce the symbolism of the ship. The hall and the ship stood for power and structure on land respectively on water. The spiral symbol itself may well be a symbol connected with law, power and structure. / Gamla Uppsala - framväxten av ett mytiskt centrum

I denna uppsats har en osteologisk analys genomförts på ett material från åtta gravhögar med en vikt på 12 kg. Benmaterialet kommer från Finström 12.1, ett åländskt gravfält från yngre järnåldern. Syftet var att se om det fanns ett mönster i gravinnehållet och om det fanns en korrelation mellan kön, ålder, djurarter och fynd. Det osteologiska resultatet samt fyndmaterialet jämfördes sedan med tre åländska och tre svenska gravfält från samma tidsperiod för att se om det finns likheter eller skillnader mellan dessa lokaler i förhållande till gravsammansättning. Speciellt fokus har satts på relationen mellan människa och djur för att undersöka om kön eller ålder av den begravda individen har haft betydelse för vilka djur man gravlagts med. Resultatet blev att de djurartkombinationer som förekommer på Finström 12.1 fanns i varierande grad på de gravfält som användes i jämförelsen. Ingen djurart kunde kopplas till ett kön och det enda fynd som i detta material kan ses som könsbundet är björnklor som här endast förekommer i mansgravar. Ett mönster finns i gravläggnigen av djur; där får/get och svin nedlades i styckade kroppsdelar medan katt, hund och häst är hela individer. I gravar utan djur eller med endast får/get finns individer från barn till äldre vuxen representerade, medan gravar innehållande katt, får/get och katt, samt gravar med får/get, hund, häst och svin förekommer endast i vuxengravar. Individer begravda med får/get, hund, häst och svin kan möjligen alla ha ett ålderspann mellan 35-64 år. Baserat på de gravar som använts i analysen upplevs gravinnehållet vara individuellt utformat. / In this thesis the burial pattern of Iron Age graves is studied. As a case study eight graves from Finström 12.1, Åland are analysed. The aim is to see if there is a correlation between sex, age, animal sacrifices and archaeological finds. The result of the analysis is compared against three Iron Age cemeteries from the Åland Islands and three from Sweden. All of the animal combinations present at Finström 12.1 existed in varying degree in some or all of the selected cemeteries. Bones from animals found in the graves, did not show a correlation to sex, except claws from bear that were found only in male graves. The individuals that were buried with no animals or with sheep/goat had an age span from children to old adults, while those who were buried with cat, sheep/goat and cat, and sheep/goat, dog, horse and pig all were adult individuals. Those buried with sheep/goat, dog, horse and pig are in the age between 34-64 years old. Based on the graves used in this analysis no distinct burial pattern is found, rather the graves seem individually formed.

Today, the pets we own are thought of as friends and family members. A lot of people even go as far as saying that the pets they own are their children. While we have this close and almost human relationship with our pets, we also distance ourselves from the animals we have on our plates. What did the human – animal relationships look like during the Vendel Period and Viking Age?  The goal with this essay is to analyse cremation graves from the grave site in Valsgärde, Uppsala, and then compare these results with those from Ylva Bäckström’s osteological study of eight cremation graves from Valsgärde and with Berit Sigvallius’ study of the cremated material from the grave fields in northern Spånga. The grave field in Valsgärde, Uppsala, is dated to pre-Roman Iron Age as well as Vendel Period and Viking Age. The boat graves are what the grave field in Valsgärde is most famous for, but in addition to the 15 boat graves there are also at least 62 cremation graves and 15 skeleton graves. The graves in the northern Spånga are dated to 500 BC. - 1050 AD and lies in Kista, Granby, Ervinge and Kymlinge. The osteological study and the comparison with the two previously executed analysis have been done with the purpose to see in what way the relations between humans and animals expresses itself in the osteological material of Uppland during the late Iron Age. Hopefully the composition of the graves’ animal material will contain indicators of the human – animal relations. Previously conducted studies of Iron Age cremation graves in general, has shown that there was a significant increase in the amount of animal bones in the graves during the Vendel and Viking age. Animals are clearly important to the people during the late Iron Age. In what way were the animals significant and how is this expressed in the material?

Wood has been an integral part of the Scandinavians everyday life for thousands of years. There are still several substantial gaps in knowledge about their wood culture during the Late Iron Age since previous research has been focused on more common findings of inorganic materials like ceramics, metals and glass. Archaeologists rarely find wooden artifacts during excavations due to wood disintegrating a lot faster than metal in the ground. Valsgärde is one of Sweden’s most important Iron Age sites since several wooden remains were found there. They show parts of our distant past that we have yet to understand and gain knowledge about. The few preserved wooden artifacts from the Late Iron Age show a rich culture of wood carving. That is why this study focuses on those very few organic objects that are found. Wooden artifacts might potentially be used to determine the social status of the individuals in the graves. This is examined through a comparative analysis of the wooden remains from Valsgärde and other boat graves in Scandinavia. The analysis also reveals what type of wood the artifacts were made of, which makes it possible to determine if they could be from local trees or if they had to be imported. There seems to be a conscious choice of what kind of wood an object should be made of depending on the purpose at hand and social status. In some cases the choice of wood also seems to be based on the symbolic or mythological meaning of the artifact. This study uses previous microscopic wood analysis from the boat graves to give a more in-depth picture of the Scandinavian Late Iron Age wood culture as a whole.