This thesis examines the establishment and development of the worship of the emperor and his family members in the Latin West, tracing specifically the cult of those who were officially deified at Rome and received the title of divus or diva. It seeks to answer three questions: 1. Does uniformity of cult practices and priestly titles increase or decrease over time 2. What prompted change in cult practice (reflected in priestly titles) and how was this change managed? 3. What factors influenced the choices made by communities throughout the Latin West concerning these cults? It addresses these questions through a number of specific case studies. It begins with a study of how the practice of deification (consecratio) was established and how it developed within the city of Rome. It then examines priestly titles associated with the cult of the divi/divae in three groups of provinces: the Gauls, the Spains, and the provinces of North Africa. Finally, it discusses the spread of the worship of the divi/divae throughout the empire by examining the Augustales (and other variations on this title) and the priests responsible for overseeing cult to individual divi/divae. The evidence discussed is primarily epigraphical but is supplemented with numismatic, archaeological and literary evidence where it is available. This thesis addresses a number of hypotheses concerning Rome’s role in the development of cult in the Latin West, principally, that cult was imposed on communities in the provinces by the centre, that the establishment of cult was based on a series of models and adopted in similar ways throughout the provinces, and that the coloniae were responsible for bringing Roman culture and religion to the peregrine communities. It argues that even though some provincial cults were established through direct intervention from members of the imperial family, it was still up to the communities themselves to oversee cult practice and finance the cult. In the case of civic cult, there is little to no evidence of involvement from the centre. Civic cult was established by local initiative and did not originate in the coloniae and spread to other communities. Instead, it tended to arise in peregrine communities (and municipia) from the earliest development of this cult (as well as some coloniae) as individual communities sought to forge a connection with the imperial family and find their place within, and in connection to, the Roman Empire.

This study explores the Greeks' experience of the Dioskouroi before the arrival of the Romans, stimulated by Cicero's assertion (Cic. Nat.D. 3.15(39)) that by his time they were worshipped widely in Greece, possibly more than the Olympians: from the archaeological evidence, a surprising claim. The task is complicated by the brothers' different incarnations in different places and at different times, and the variability and patchiness of the evidence for the period, from Homeric times to c. 146 BC. To address this (explained in Chapter 1), the study is designed around examining the evidence in selected locations over time, with an underlying theme of comparing the archaeological with the literary evidence, much of which is Roman. An overview of the evidence from literature, images and buildings sets the stage (Chapter 2). The association of Kastor and Polydeukes with 'Lakedaimon' in the literature, from Homer onwards, led the study to focus primarily on Sparta and the Peloponnese (Chapter 3), looking closely also at Sparta's near neighbours, Messene and Argos. It then looks at evidence from Thera, Kyrene and Naukratis (Chapter 4), in order to include some of the earliest material evidence we have of cult of the Dioskouroi in Greek settlements, which also have associations with Sparta and Lakonia; evidence from Thasos is included too. The final chapter considers the findings and assesses the usefulness of the methodology. The paucity of architectural evidence for major monuments and buildings specifically dedicated to the Dioskouroi, except in centres where Greeks gathered from different places for trade or religious reasons, may be explained if the primary location of their cult was the individual household, buildings only being needed for dedications to the brothers by Greeks away from home. It could also explain the seeming mismatch between Cicero's statement and the archaeological record.

Dans le contexte actuel de globalisation et de développement des nouvelles technologies, notamment internet, les modes d’appropriation des œuvres culturelles sont devenus de plus en plus faciles mais aussi variés et complexes. Cette thèse traite des modes d’appropriation des films français en Chine, et étudie trois terrains de recherche : les sous-forums des films Le Fabuleux destin d’Amélie Poulain et de La grande vadrouille sur Tieba et le sous-forum des Cahiers du cinéma sur Douban. Nous avons étudié deux types principaux des passionnés culturels : fan et amateur. Le premier est souvent lié aux films grand public. Les fans manifestent une série de caractéristiques dans l’appropriation des films : l’engouement pour leur objet culte, le désir de partager et de communiquer, créativité, collectivité, etc. Le film peut intervenir directement dans leur vie quotidienne à travers l’imitation et la copie des éléments ou des personages. Lorsqu’on parle des films d’auteur, nous avons trouvé que le terme « amateur » est plus approprié pour déterminer leurs publics. Ils déclarent souvent leur admiration d’une manière plus ‘discrète’. Ils s’intéressent souvent plus aux idées des réalisateurs ou aux techniques de la production du film qu’aux acteurs ou personnages du films et possèdent généralement de bonnes connaissances dans le domaine culturel. Voir les films d’auteur est aussi un moyen pour eux d’accumuler les capitaux culturels. Les deux postures ne sont pas conflictuelles. Certains amateurs construisent aussi des communauté et cherchent à partager et communiquer avec les gens qui ont les mêmes passions qu’eux. Cette complexité est encore plus évidente dans le cadre international. D’un certain point de vue, le visionnement des films français est devenu un acte distinctif pour certains publics chinois. Et l’appropriation des films français peut satisfaire un désir d’être plus ‘cultivés’. Ce travail vise à ouvrir de nouvelles perspectives dans les recherches sur l’appropriation des oeuvres culturelles. / In the current context of globalization and the development of new technologies, especially the internet, the modes of appropriation of cultural works have become easier but also more varied and complex. This thesis discusses the modes of appropriation of french films in China by studying on three areas of research: the subforums of Le fabuleux destin d'Amelie Poulain and La grande vadrouille on Tieba, and the subforum of Cahiers du cinema on Douban. We studied two main types of cultural enthusiasts: fan and amateur. The first is often linked to the popular films. The fans show a series of characteristics in the appropriation of movies: the passion for their cult object, the desire to share and communicate creativity, community, etc. The film can be directly involved in their daily lives through the imitation of elements or personages in the film. When we talk about “auteur cinema”, we found that the term "amateur" is more appropriate to determine their audiences. They often express their admiration in a more discrete way. For example, they are often more interested in the ideas of directors or the technical of production of the films than in the actors or characters. They usually have good knowledge in the cultural field: literature, film or art. Seeing the “auteur movies” is also a way for them to accumulate cultural capital. However, the two positions are not in conflict. Some ‘amateurs” also show a community which is manifested in their collective communications. This complexity is even more evident in the international background. In some ways, viewing the french movies has become a distinctive act for certain chinese audiences. So the appropriation of french films satisfy a desire to be more 'cultivated'. This work aims to open up some new perspectives in the research on the appropriation of cultural works.

This thesis will examine the iconography of late-thirteenth- through fifteenth-century images of St. Veronica's veil, also known as vernicles. In the late Middle Ages, vernicle iconography changed from iconic representations of Christ's face toward graphic imagery of Christ's suffering during his Passion. These passionate transformations, as I have called them, were affected by the Roman Sudarium relic, popular devotion to Christ's suffering and humanity during his Passion, and the Catholic ritual of Mass. This thesis will consider how the function of vernicle images during Mass was reflected in their iconography throughout Europe between 1250 and 1500.

El presente artículo constituye un intento de documentar históricamente los orígenes de La Huaconada, baile ejecutado actualmente en el pueblo de Mito (valle del Mantaro) que, según se infiere a partir de las fuentes archivísticas, tuvo amplia difusión en la costa y sierra central peruana en tiempos coloniales.A partir de la revisión de fuentes etnohistóricas de los siglos XVI y XVII se propone una correspondencia entre los huacones y los ancestros fundadores de las comunidades en las que se realizaba el baile, explicándose al mismo tiempo la recurrente asociación de estos personajes míticos con elementos claramente vinculados al culto de los antepasados en el mundo andino, como cuevas (machay) y huancas. Se establece además el papel que este tipo de ceremonias cumplía en el marco del calendario agrícola de las poblaciones indígenas durante la colonia.Finalmente, recurriendo a la revisión de material arqueológico, se sugiere que ciertas tallas de madera integradas a los fardos funerarios prehispánicos y máscaras elaboradas a partir de restos humanos representarían el antecedente material de la parafernalia empleada en la danza. / This article constitutes an attempt to document the origins of the «Huaconada,» a dance currently performed in the town of Mito (Mantaro Valley) but which, as can be inferred from archival sources, was widespread throughout the coast and central Andes of Peru during colonial times.  The study of ethnohistorical sources from the sixteenth and seventeenth centuries reveals a relationship between the «huacones»and the ancestral founders of the communities where the dance was performed.  This explains the repeated association of these mythical characters with elements connected to ancestor cults in the Andes, such as caves (machay) and «huancas». The analysis suggests the role of this type of ceremonies in the agricultural calendar of native indigenous populations during the colonial period.From the review of archaeological evidence, it is suggested that certain pieces of wood carving from prehispanic burial wrappings and masks incorporating human remains represent the materials used for paraphernalia that is employed in the dance.

Ensamhet och bristen på tillhörighet bland människor i det moderna samhället är ett utbrett och växande problem. Strävan efter individualitet och självuppfyllelse präglar individer i det moderna individuella samhället – ett samhälle där friheten och möjligheterna även genererar i rädsla, ångest, otrygghet och existentiell ensamhet (Bauman, 2002). Längtan efter gemenskap och samhörighet, efter en koppling till kollektivet leder människan till ett sökande som ibland kan bli livsfarligt. Syftet med denna studie har varit att belysa samt få en ökad förståelse för den process som sker då individer i det moderna samhället söker sig till kända farliga grupperingar såsom sekter genom att besvara frågeställningarna: varför lockades de tidigare sektmedlemmarna till sekten? Hur upplevdes tiden i sekten av de tidigare medlemmarna? Hur kan ett sektmedlemskap förstås med utgångspunkt i teorier gällande tillhörighet och trygghet i det individualiserade samhället? Det teoretiska ramverk som tillämpats vid analysen av empirin är Zygmunt Baumans (2002) teori om det individualiserade samhället, Anthony Giddens (1999; 2010) teorier om ontologisk trygghet och försvagningen av traditioner i den globaliserade skenande världen, Robert Putnams (2001) teori om avsaknaden av kollektivet samt David Riesmans (1999) teori om den moderna människan som gruppstyrd. Metoden är kvalitativ och empirin utgörs av massmedieprodukter i form av inspelade intervjuer tillgängliga via internet. Resultatet av studien visar att människor söker sig till sekter då erbjudandet om tillhörighet, gemenskap och svar på existentiella frågor lockar mer än de fria valen. Sektmedlemskapet medförde dock efter en tid ett större lidande än det tidigare sökandet och den existentiella ångesten gjorde, vilket fick medlemmarna att sakna det de först ville komma ifrån – det enskilt betungande identitetssökandet. Resultatet utifrån denna studie pekar dock på att kollektivet alltid är starkare än den enskilda individen. / Loneliness and the lack of belonging among people in the modern society is a widespread and growing problem. The pursuit of individuality and self-fulfillment characterizes individuals in the modern individual society – a society where freedom and opportunity also generates anxiety, insecurity and existential loneliness (Bauman, 2002). The longing for community and togetherness, a connection to the collective, leads the individual towards a search that sometimes become dangerous. The purpose of this study has been to elucidate and gain a greater understanding of the process that occurs when individuals in modern society decides to join known dangerous groups such as cults by answering the research questions: why were the former cult members attracted to the cult? How was the time in the cult experienced by the former members? How can a cult membership be understood on the basis of theories of belonging and security in the individualized society? The theoretical framework used in the analysis of the empiricism is Zygmunt Bauman's (2002) theory about the individualized society, Anthony Gidden's (1999; 2010) theories of ontological security and the weakening of traditions in a globalized world, Robert Putnam's (2001) theory of the absence of the collective and David Riesman's (1999) theory of the individual as group controlled. The method is qualitative, and the empiricism consists of mass media products in the form of recorded interviews available on the Internet. The results of the study show that people join cults when the offer of belongingness, fellowship and answers to existential questions attract more than free elections. However, the cult membership, after a while, caused more suffering than the previous search and existential anxiety did, which caused the members to miss what they first wanted to escape from - the burdensome individual identity search. However, according to this study the result shows that the collective is always stronger than the individual.

The aim of this thesis is to enrich existing knowledge concerning to the sun cult in the period of the Egyptian Old Kingdom when the cult of the sun god Ra was strongly connected with the ideology of the kingship of the ancient Egyptian state and also with the belief in eternal afterlife of king. On the basis of chosen writing, epigraphical and archeological documents the thesis will try to describe extent and effect of the sun cult on the ancient Egyptian society.

(in English): The thesis focuses on the Loreto litany in Loreto Prague in the 17th and 18th centuries. In the first part, it explores the Loreto litany in its involvement in the liturgy and puts it in context with the reflection of Marian spirituality. The second part examines Loreto litany from the Prague Loreto music collection from the property of Capuchin Order and from the property of the Lobkowicz family. Because some litany have a reduced setting, it extends the view of rural style analysis by examining printed collections of 18th century rural music.

The sacrificial tree of Frösö: A symbiosis of two cultures? This bachelor thesis deals with the site of what has been interpreted as the remains of a sacrificial tree under the church of Frösö, on the island of Frösö. The found material consists predominantly of animal bones, where a large part has been identified as wild animals such as brown bears, but also a large number of juvenile pigs. Previous research has interpreted the place as an Old Norse place of worship to the Norse god Frey, due to the rich numberof pigs and the islands theophoric name (translated to “The island of Frey”). The unusual wild animals, such as squirrels and red deer have been interpreted as a staging of the ancient world tree Yggdrasil in Norse mythology. The overrepresentation of bones from brown bear however has been debated and is often compared to Sami bear graves. There are some similarities to the bear graves, but the differences that exist needs to be looked at more closely. The aim is to process materials and interpretations in a more holistic way. This is done by discussing various ritual acts, belief system and the choice of place of worship and sacrificial material, then apply this to the findings under the church of Frösö. Since such a large part of the bone material descents from brown bears, the use of bears in various cult practices has also been studied. The aim of this study is to provide new insight and interpretation of which ethnic groups may have used the site, before the church was built.The discussion concludes that a symbiosis is possible in the vicinity of the island, and that it is therefore not unlikely that this also applies to the island of Frösö. The found material under the church of Frösö could be remnants of a bear ceremony, but it could also be remnants from a more economic aspect or simply a mixture of the two. The bear was important financially in the Norse society and a Sami influence, based on their customs and beliefs, is not entirely unlikely given the close contact that existed. This could therefore have been symbolically incorporated into the religious rites.

The Diploma thesis "Devotion and iconography of st. Mary Magdalen" - Two biblical characters have been associated with Mary Magdalene since the time of Gregory the Great; the unnamed sinner and Mary of Bethany. According to the Bible Mary Magdalene was one of the women who accompanied Jesus during His ministry. She was the woman from whom Jesus had cast out seven demons. She washed Jesus' feet with her tears and ointment. When Jesus was crucified she was there standing under the cross. She was present at His funeral. On Easter Sunday she went to the grave of the Lord to anoint His body. She discovered the empty tomb and saw the resurrected Jesus, who appeared to her as a gardener and sent her to announce His Resurrection to His disciples. She is considered "the apostle of the Apostles". According to an old French legend she was put in a boat without sails or oars and sailed to Marseilles, where she preached the gospel. Then she retreated to a cavern. There she lived as a recluse for thirty years. Every day she was lifted by angels up to heaven. She was buried in Saint-Maximin-la-Sainte-Baume. Her main cult centers were the places where her relics had been preserved; Vezelay in Burgundy in the Romanesque period , and Saint-Maximin-la-Sainte-Baumesince since the 13th to 18th century. She is usually...