INTRODUCTION. MYTH, HISTORY AND THE CONSTRUCTION OF COLLECTIVE IDENTITIES

When studying romanisation processes, archaeologists have until recently focused their attention on socio-economic and political aspects of the integration of groups into the Roman empire. In the past decade, however, the scope has broadened to include ideological dimensions of the integration process. Several recent studies have pointed to the significance of foundation myths in the creation and perpetuation of collective identities within the context of the empire. Ethnic group identity is based to a significant extent on the notion of a common past. Almost every community in antiquity had its foundation myth. Although these stories often served to legitimise the power positions of leading elites, their significance went far beyond that. They played a key role in the self-definition of ethnic communities, marking their place in the cosmos. Foundation myths appear to be flexible creations that changed in response to changing historical constellations.

In a recent study, the historian Gehrke analysed the relationship between myth, history and collective identity in ancient Greece. He emphasises that foundation myths do not derive their power and vitality simply from references to the past, but from their significance for the present and the future. Foundation myths usually define friendship or kinship relations with outside groups which are relevant for the present. They thus become a frame of reference for dealing with the present and the future, which places the modern concepts of myth, history and contemporary history on a single continuum. By means of creative adaptation, relationships and group identities from the present are projected back into the past to become part of the collective memory. Gehrke calls this ‘intentional history’ (intentionale Geschichte), in the sense that the past derives its relevance from its capacity to help form relationships in the present.

In this chapter, I intend to focus on the significance of the cult of Hercules for Batavian integration into the Roman Empire. In so doing, I will build on recent discussions about the changing self-definition of Celto-Germanic groups following their incorporation into the empire.