Gothenburg Studies in History

Permanent URI for this collectionhttps://gupea-staging.ub.gu.se/handle/2077/22371

Editor: Ida Östenberg, Marja Sjöberg

Theses and other studies in History, Classical archaeology and Ancient history from the Department of Historical Studies, University of Gothenburg

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In search of Dionysos. Reassessing a Dionysian context in early Rome
(2010-05-18T13:26:58Z) Håkansson, Carina
In the present study the possibility of an early appearance of the god Dionysos and his sphere in archaic Rome, in the decades around 500 BC, will be examined. In early scholarship, rooted in the 19th century, the phenomenon of Dionysian ecstatic rites, cults, and satyr-plays in Roman society was denied. According to that view and the subsequent tradition in religious studies, such cultic activities were not present in Rome. Furthermore, due to Christian presuppositions, religion could scarcely be connected with sexual activities and bawdy behaviour, and as this is one fundamental quality in Dionysian cultic activities, it was reason enough for neglect and rejection of the thought of Dionysian cult as religion proper, on the whole. These preconceptions have long prevailed and formed the foundation for research in Roman religious studies. Scholars in various disciplines now challenge these ideas. The theoretical framework in this multidisciplinary study focuses on an intercontextual methodology and will have the approach of a case study. The starting point is thus to make a reassessment of the evidence at hand. The importance of the iconographic material is brought forward, beside the literary and epigraphic sources. Finds from the Greek and Etruscan areas supply a comparative perspective since Rome hardly can be seen as an isolated entity. It is suggested that ideas and values travelled rather freely in the area. Parallel Dionysian phenomena are known in the cultural spheres influencing Rome. Dionysos’ visual manifestations are in focus as well as Dionysos’ possible revelation in early Rome and plausible relation to the god Liber. Moreover, the diverse aspects of the satyrs as part of the Dionysian sphere are treated and an attempt is made to explain the satyr in a religious context. Liminality is a central feature when satyrs are concerned, and their function as a symbol of inversion of order is considered. Arguments are given for a strong connection between ritual and performance, thus indicating a cultic origin of performances in Rome, and for an early appearance of Dionysos and his thiasos.
The birds in the Iliad. Identities, interactions and functions
(2012-01-04) Johansson, Karin
As the topic of this study embraces and entwines what is routinely divided into two separate categories, “nature” and “culture”, the birds in the Iliad challenge modern scientific division and in some ways, our thinking. They are simultaneously birds, signs and symbols. The investigation aims at determining the various species of the birds in the Iliad as far as this is possible with the help of ornithological methods and tries through semiotics and hermeneutics to ascertain the symbolic functions and presence of birds as transmitters of messages, information, and emotions. The material consists of thirty-five bird scenes where different kinds of birds and bird names occur, such as αἰετός, eagle, γύψ, vulture, and πέλεια, dove. As a method for carrying out the analysis of each bird and bird scene four aspects are focused upon (1) ornithology, (2) form, (3) interactions, and (4) functions. Concerning the last aspect the emphasis is on the birds’ communicative, informative and conceptual functions and the impact they have on the humans in the Iliad. The analyses of the scenes demonstrate that particular species of birds occur frequently in the Iliad and that they have been carefully chosen to fit perfectly into the scenes and the war events that take place there. The results show that the birds are fundamental parts of the structure of the Iliad as well as in the human characters lives, consciousness and conditions. They operate in a shared sphere of interactions between animals, humans and gods. Within this sphere birds have specific roles and are used by the humans and gods in different ways. The gods use birds as disguises and as messengers in order to communicate and interact with the humans, and the humans use them as signs and symbols that they interpret to acquire knowledge about the gods’ presences, identities, will and intentions for the future. Birds thus have incredibly important roles as intermediaries between the human and divine spheres. Bird signs usually occur in situations of danger such as war or before risky journeys. To receive a positive bird sign from the gods at such an important moment was thus a powerful experience that raised the warriors’ fighting spirits and evoked emotions of relief. Having these functions the birds satisfy basic human needs of self-esteem and security.
De tjänstvilliga vännernas samhälle: Abraham Brahe och den svenska eliten 1590–1630
(2023-04-11) Thorelli, Johanna
This dissertation traces the culture and agency of the Swedish elite during the years 1590–1630, focusing on lived practice rather than normative texts. It examines how culturally determined ways of thinking guided actions in concrete situations, and covers various aspects such as the public and the private, favors and reciprocity, aristocratic status, office-holding, and by extension the human aspects of state formation. Bringing these different topics together creates a holistic picture that contextualizes each aspect in light of the others, and thus uncovers the interdependency between noble culture and the early state. The wide thematic scope is accomplished by focusing narrowly on one aristocratic individual and his circle of relatives, friends and associates, and by using previously under-utilized source materials such as personal correspondence. Swedish society circa 1600 worked through honor, by the unwritten cultural expectations that made it necessary to present oneself as an obliging friend to equals, a generous master to subordinates, and a willing servant to social superiors. Every interaction – including between office-holders – was seen as a personal relationship, and exchanging friendly favors functioned as a framework for cooperation without bureaucracy. However, these expectations were flexible and could be exploited in various ways in order to get one’s way and to pressure others to comply. Additionally, a fundamental flexibility is visible in various aspects of life. Oral communication was preferred but meeting in person was not always possible, which led to a culture of proxies where one person physically stood in another’s place. Time was not planned in detail, and explicitly stated dates for meetings were no more than guidelines. High office-holders usually had to juggle their time and efforts between several different offices, as well as their economic and familial duties. A nobleman had obligations to many people, and the state as such was not necessarily the top priority.

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