Department of Archaeology and Ancient History

This article concerns the symbol of the Kyngervi journal—the lady with a drinking horn. This motif, and other motifs like it, are well known from a selection of small Viking Age figurines that predominantly are interpreted as representing valkyrjur—the shieldmaidens of the god Óðinn. This interpretation is a simplification of the figurines’ otherwise polysemous qualities and needs to be challenged. Based on the ‘Hårby figurine’ as a case study, this article identifies how the valkyrjur-interpretation came to be and why it is questionable, as well as suggests different interpretations based on gender and queer theory. The results
indicate that the valkyrjur-interpretation originates from modern gender
stereotypes and questionable comparative studies between different figurines and between the figurines and medieval sagas. The conclusion being that by investigating Viking Age figurines with other methods than strictly comparative, new knowledge can be gained. The medieval written sagas should, therefore, only be used as a reference material and not as the singular basis for interpretations.

The Bronze Age in Middle Sweden is characterized by several key sites and monuments which have been interpreted by previous research to play an overarching role in the elite ruling system in the Mälar Valley region. King Björn’s mound (a.k.a. the Håga mound) and the hillfort Predikstolen represent one of these complexes and has been referred to as a central hub for trading between the south and east as well as a central meeting point for alliance networks throughout the Mälar Valley region. The ritual importance of the site has been particularly relevant to discussions around the mound and accompanying cult house, Hågakyrkan, since the excavation of the mound in 1902-3 by Oscar Almgren. The investigation of the mound’s central cairn dated the monument to the Bronze Age Period IV, and resulted in the discovery of one of the most spectacular burials in Sweden, including gold and bronze artefacts indicative of connections with south Scandinavia, particularly Denmark, and a ritual role typified by Kristian Kristiansen’s institutional divisions of elites based on artefact assemblages. To understand how Håga and other Bronze Age sites have attained the label of ‘ritual’ places in the landscape, a discussion is included on previous research which has defined the parameters of sacred versus profane activity utilizing theories on identity as demonstrated through material expression explored by Kristian Kristiansen (1987, 2011) and Susanne Thedéen (2004). This thesis also utilizes the ritual practice theory defined by Catherine Bell (2009) to identify the repetitive traditions which define cultic practice during the Bronze Age in Middle Sweden in order to understand the unique phenomenon of Håga as compared to other sites in the Mälar Valley region: two sites with established cultic complexes (Broby and Skeke), and two sites characterized by industrial bronze production (Apalle and Hallunda). These sites were additionally chosen based on their position along a north-south inlet system which directly connected Lake Mälaren from the eastern Baltic sea to south Scandinavia and north-western Europe. A comparative analysis of the relevant features and finds of each site as well as a brief overview of the evidence of conflict in southern Scandinavia and Europe are used to contextualize the role Håga served leading up to and following construction of the Håga mound. The delimitations and potential uses of the results are included in the discussion.

Hedvig VON EHRENHEIM, Greek Incubation Rituals in Classical and Hellenistic Times
282 pages, 10 figures.
ISBN : 978-2-87562-085-9

This study documents and analyses the structure and function of Greek incubation rituals in Classical and Hellenistic times addressing all relevant and extant literary and epigraphical testimonia concerning the rites and rules surrounding incubation. It shows that previous approaches, which treated incubation as a Chthonian phenomenon, as a rite of passage, or as comparable to initiation in mystery cults are not supported by the available testimonia on these rites.
An analysis of the social context of the rites surrounding incubation shows they differed surprisingly little from the rites performed by other worshippers at these sanctuaries. Various ritual factors are explored in order to explain why ordinary, or low-intensity, rites could create a high-intensity experience for the worshipper. Further, the structure of incubation rituals is examined in the light of the origins and development of the practice in Greece. Contrary to previous theories on the origins of incubation, it is argued that the phenomenon began as an exclusive consultation technique for priests, magistrates and select worshippers and was a natural variant of oracular techniques in Archaic and Early Classical Greece. When incubation became accessible to everyone in Classical society as a part of the cult of Asklepios, rituals for the masses were then created.
The ritual did not have one, coherent structure across all the sanctuaries which offered it; rather, the ritual practice adapted to local customs and factors such as the size of the cult. Some rites for intermediaries were kept, but new motivational factors were added, which resulted in very popular cults.

In Late Antiquity the Greco-Roman religions were replaced by
Christianity, which developed from a small movement to the leading
religion of the whole Mediterranean. Inevitably some old traditions
were incorporated into the new religion, but one should not assume that
the processes of syncretism were simple and straightforward. In some
cults of the martyrs, pilgrims and locals sought healing by sleeping in
their churches and seeking visions of the holy figures in their dreams
(the phenomenon is called “incubation”). This article argues against
Early Christian incubation being a ritual that was copied and taken over
from the pagan incubation ritual, as has been stated in previous research,
and shows that many different factors served to create this somewhat
unorthodox Christian healing ritual.