Academic literature on the topic 'Ancient kings and rulers'
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Journal articles on the topic "Ancient kings and rulers"
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Kumarasinghe, Sriyalatha, and Grant Samkin. "Impression management and ancient Ceylonese rulers." Accounting History 25, no. 1 (October 29, 2018): 5–26. http://dx.doi.org/10.1177/1032373218802892.
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This study investigated how the Ceylonese kings, who ruled the South Asian island nation until the start of colonial occupation in the late sixteenth century, used stone inscriptions as impression management techniques to present a favourable impression of themselves to their subjects. The sample comprises 383 stone inscriptions. The findings of this article suggest that the impression management strategies used by Ceylonese kings to communicate with their subjects are consistent with those used by more modern charismatic leaders. However, the way strategies were implemented differed. This study contributes to the literature on the motivations and impression management techniques used by charismatic leaders and it adds to the limited knowledge on ancient Sri Lanka. Examining how charismatic leaders in the form of Ceylonese kings used inscriptions may provide insights into how modern-day chief executive officers or partners of major accounting practices use narrative components of annual reports and other forms of corporate communications to portray their leadership.
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Duncan, Christopher M., and Peter J. Steinberger. "Plato's Paradox? Guardians and Philosopher-Kings." American Political Science Review 84, no. 4 (December 1990): 1317–22. http://dx.doi.org/10.2307/1963266.
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For centuries scholars have engaged in interpreting the meaning of Plato's Republic. In this exchange, Peter Steinberger and Christopher Duncan debate the role of guardians and philosopher-kings in the ancient city. This controversy is ignited by Steinberger's essay on Platonic rulers in the December 1989 issue of this Review.
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Umar, Emmanuel. "Features of Monarchical Rules and Succession in the Ancient Near East." History Research 12, no. 1 (March 13, 2024): 25–33. http://dx.doi.org/10.11648/j.history.20241201.13.
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Features of kingship in the Ancient Near East manifested in the use of titles which expressed the relationship between the King and the Divine. The titles in later usage were developed, formulated, promulgated and finally became the royal ideology. The features, therefore, revealed that the concept of Kingship in the Ancient Near East is of divine origin. This paper argues that those features were conceived and nurtured by the Kings, the royal court and palace traditions in order to subject and subdue the opposing voices among their followers especially the opposition group who might had contested for the throne during the succession. The features were used to benefit the rulers and their palace officials. The approaches used in this research to arrive at this argument include historical, descriptive and comparative. Historical approach had been used because the terms ‘features’ and ‘monarchy’ seems to be historical terms. Descriptive approach had been used because grammatical relationship of words were examined. Thirdly, comparative approach had been used to point out how the two kingdoms though years apart but had similarities in terms of their royal ideologies. This research concludes that the features as used by the kings were an oppressive means used by the rulers over their subjects through exaggerating the powers of gods to manipulate the minds of their followers even though the King’s ruthlessness can be seen in the open, especially in enacting decrees and harsh policies on taxations and corveer.
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Shemesh, Abraham Ofir. "Medieval Rulers as Reflection of the Biblical Kings in Abraham Ibn Ezra's Commentaries on the Bible." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 11, no. 21 (November 26, 2017): 218–28. http://dx.doi.org/10.17851/1982-3053.11.21.218-228.
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This article deals with the influence of the Islamic culture in medieval times on the Biblical commentaries of Rabbi Abraham Ibn Ezra. According to Ibn Ezra the reality in the Muslim region, which includes the Bible lands preserves the ancient ways of life. The current study focuses his comparison between Arabs rulers and ancient kings' customs.
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Moloney, E. P. "Neither Agamemnon nor Thersites, Achilles nor Margites: The Heraclid Kings of Ancient Macedon." Antichthon 49 (November 2015): 50–72. http://dx.doi.org/10.1017/ann.2015.2.
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AbstractIn modern scholarship a distinctly ‘Homeric’ presentation of the ancient Macedonian kings and their court still endures, in spite of recent notes on the use of ‘artifice’ in key ancient accounts. Although the adventures and achievements of Alexander the Great are certainly imbued with epic colour, to extend those literary tropes and topoi to the rule of earlier kings (and to wider Macedonian society) is often to misunderstand and misrepresent the ancient evidence.This paper offers a fresh review of the presentation of the early-Macedonian monarchy in the ancient sources, and considers the depiction of the Argead dynasty in both hostile and more-sympathetic accounts. It highlights the importance of another mythological model for these ancient kings: one that was supremely heroic, but not Homeric. The Argead appropriation of Heracles, Pindar’s ‘hero god’ (ἥρως θεός:Nem.3.22), was a key part of the self-representation of successive kings. Undoubtedly the crucial paradigm for Macedonian rulers, Heracles provided them with an identity and authority that appealed to diverse audiences, and it is time to consider the subtlety of the Argead presentation of their dynasty as Heraclid.
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C, Mathiazahi. "Political Positions in the Manimekalai." International Research Journal of Tamil 4, S-6 (July 15, 2022): 79–84. http://dx.doi.org/10.34256/irjt22s611.
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The Manimegalai epic covers various social politics. The politics of the hour are seen in a different light than the politics of the time. During this period various religions and new rulers entered Tamil Nadu and created a chaotic politics. The epic features the politics, morals, monasticism, and Buddhist influence of the rulers. The influence of Vedic religion in the Milky Way, the impact of Buddhism in the Cauvery Basin and the impact of Jainism in the Madurai region shaped the social life of the people. Poompuhar was a city of historical significance in ancient times. Morality was held in that city. The king and the people lived equally without distinction. The king lived for the people. The news about the two kings, Karikarsolan and Manunithi Cholan, is indelibly etched in the minds of the people. Poompuhar has been a city of historical significance since ancient times. The city of Poompuhar is known to have been the first place of influence for Buddhism. Sittalaichattanar mentions such a special city in the first ear. They record that the city was ruled by a moral ruler and that the king and his people lived equally without distinction. It is said that people from different sections have come together for the Indira festival to be held in Poompuhar city.
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Baulina, K. "REFLECTION AND RECTIFICATION OF THE SACRAL PALACE CEREMONIAL "PROSKYNESIS" AT THE COURT OF THE ASSYRIAN AND ACHAEMENID RULERS." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 148 (2021): 18–24. http://dx.doi.org/10.17721/1728-2640.2021.148.3.
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The palace ceremonial "proskynesis" (gr. – προσκύνησις) – which consisted of a kiss and a bow – was considered and interpreted. A comparison of ancient Eastern traditions at the royal court of Assyrian and Achaemenid rulers is highlighted. The author tries to reconstruct the essence and meaning of proskynesis in the lives of kings and ordinary people. The work uses ancient greek written sources and the eastern source heritage, which is represented by reliefs and obelisks from Assyria and the Achaemenid Empire. The pertinence of the topic is an attempt to interpret part of the palace ceremony – proskynesis, and to highlight the royal cult of the ancient Eastern traditions at the court of Achaemenid empire. The purpose of the project is to determine some points in the ceremonial proskynesis, as a reflection of the sacred status of the ruler or as an element of court etiquette. The tradition of the sacralization of royal power was inherent in virtually all the ancient eastern people, but the concrete forms of this sacralization in different states could differ significantly from one another and not always included the "adorable" of the monarch. This ritual from the Persians borrowed from different countries was meant to mean the king's majesty. With his adoration, the ritual had nothing in common. Kings were considered to be the favorites of the gods, their pious choirs and priests. The range of postures to which proskynesis was applied is diverse, and therefore we have to make out the idea which gesture proskynesis can be consist off and we have to interpret this in several different ways, depending on its context, with possibilities ranging between "sending a kiss forward", kneeling down, prostrating oneself, or just a bow. And at all we need to determine is the proskynesis equal to prostration?
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Black, Brian. "Politics without Fear: King Janaka and Sovereignty in the Mahābhārata." Religions 13, no. 10 (September 25, 2022): 898. http://dx.doi.org/10.3390/rel13100898.
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This paper will analyse a series of dialogues that features kings named Janaka, which appear in the Śānti Parvan of the Mahābhārata. Although there is some variation among these episodes, kings named Janaka tend to be characterised as exemplary rulers who engage in dialogue with learned philosophers and who are strongly associated with the ideals of self-cultivation, renunciation, and liberation. I will argue that the name Janaka functions as a conceptual repertoire for ideas and practices associated with a particular understanding of royal authority. As I will show, the dialogues featuring kings named Janaka characterise sovereignty as both dynamic and fragile because the king is always in the process of displaying his knowledge and self-control. In this way, the different dialogical episodes featuring different Janakas conceptualise political authority differently, thus contributing to an ongoing, inter-textual and inter-religious discussion about sovereignty in ancient India.
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Hansen, Svend. "Eurasia and Ancient Egypt in the Fourth Millennium BCE." Journal of Egyptian History 13, no. 1-2 (February 16, 2021): 271–94. http://dx.doi.org/10.1163/18741665-12340062.
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Abstract This article focuses on technical innovations, new interregional networks, and social upheavals in the fourth millennium BCE. Similar trends in the iconography of the lion, the heraldic animal of power, can be observed in Egypt, Mesopotamia, and the Caucasus. This indicates that a process of concentration of power in the hands of strong rulers or kings took place relatively synchronously in these regions. The exchange of coveted raw materials such as copper and silver was connected with the transfer of knowledge between these regions, which can be seen in metal objects such as daggers and knives.
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M, Jeyalakshmi. "Moral Principles in the Politics of Kings in Puranaanooru." International Research Journal of Tamil 4, S-13 (November 21, 2022): 241–48. http://dx.doi.org/10.34256/irjt224s1335.
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A man should always act with good intentions. It is good thoughts and virtuous actions that ultimately bring good to a person. Realizing this, the scholars guided the kings with the help of the tool of knowledge. Apart from that, they paved the way for the blossoming of virtuous thoughts in the minds of the kings and the establishment of good governance. And the Purananooru suggests that the poets imparted to the rulers the moral principles that a king should protect his subjects like a mother who protects her child with little self-interest. Poets highlighted many morals to make society in good order during the Sangam period. When the king failed to perform his duty in political rule and deviated from the principles to be followed in war, even if he had forgotten charity, the Sangam poets are credited with advising the kings in a proper manner and changing their rule in a righteous way, even if they had not shown mercy to the enemy. Even the kings who listened to the pious thoughts of the poets are worthy of admiration even today. Many of the works that propose the superiority of Tamil are among the works that guide the norms that are followed even today. Even though it is a book that talks about Purananooru war stories and bad news, it takes all the principles of human life. The rule of the kings led to the happiness of the people. The ancient Tamil kings were not only brave but full of courage, and the purpose of this article is to investigate the political principles and practises followed by the kings during their reign.
Dissertations / Theses on the topic "Ancient kings and rulers"
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Chan, Wai-yu, and 陳慧瑜. "The idea of kingship in ancient Chinese and Japanese mythologies: a comparative study." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2004. http://hub.hku.hk/bib/B31228185.
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Wright, Janet. "A critical examination of current theories regarding the extent to which sacral kingship functioned in ancient Israel as reflectled in the royal Psalms." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Suriano, Matthew James. "The formulaic epilogue for a king in the Book of Kings in the light of royal funerary rites in ancient Israel and the Levant." Diss., Restricted to subscribing institutions, 2008. http://proquest.umi.com/pqdweb?did=1679385691&sid=32&Fmt=2&clientId=1564&RQT=309&VName=PQD.
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Krause, Andrew Robert. "II Samuel 5-8 as royal apology in light of Hittite royal apology genre [microform] : /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p048-0327.
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Collins, Andrew William, and n/a. "The transformation of Alexander�s court : the kingship, royal insignia and eastern court personnel of Alexander the Great." University of Otago. Department of Classics, 2008. http://adt.otago.ac.nz./public/adt-NZDU20080811.093142.
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This thesis examines Alexander�s conception of kingship, his relationship with royal traditions in the three great kingdoms of the Near East, and the concomitant transformation of the king�s court by which Alexander created a distinctive royal insignia and introduced new court personnel and protocol. Section I ("Alexander and Near Eastern Kingship") contains Chapters I, II, and III. Section II ("The Transformation") comprises Chapters IV to VI. In Chapter I, I examine the Macedonian background of Alexander�s court and his native conception of kingship. Chapter II is a study of the kingship of Egypt. Chapter III deals with the kingship of Babylon and Persia. I then turn to an analysis of Alexander�s policies towards the Persians and the concept of the "kingship of Asia," as this was understood by Alexander. This crucial concept is to be distinguished from the kingship of Persia, a position which Alexander supplanted and replaced with his personal kingship of Asia. In Section II, three chapters are devoted to an analysis of the transformation of Alexander�s court. Chapter IV covers the origin and significance of Alexander�s royal insignia. Chapter V examines the introduction of, and the role played by, Persians and easterners in the king�s court; and Chapter VI the significance of other Persian court offices.
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Coules, John N. "Good kings, bad kings." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Doerr, Sarah A. "The man and the creation : an inquiry into the modern fascination of king Tutankhamun." Honors in the Major Thesis, University of Central Florida, 2008. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1075.
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This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.Bachelors
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Sponsler, Kenneth A. "The problem of kingship in the book of Judges." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
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Chang, Sok-chung. "An exegetical study on 2 Kings 17 a historiographical approach to the Deuteronomistic history /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Liphadzi, Azwifaneli Erson. "A study on king and justice in Proverbs 28-29." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
Full textBooks on the topic "Ancient kings and rulers"
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Russell, Roberts. Rulers of ancient Egypt. San Diego, CA: Lucent Books, 1999.
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Ogden, Daniel. The crooked kings of ancient Greece. London: Duckworth, 1996.
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Pancella, Peggy. Mansa Musa: Ruler of ancient Mali. Chicago, Ill: Heinemann Library, 2004.
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Rockwood, Leigh. Ancient Egyptian government. New York: PowerKids Press, 2014.
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Dyan, Hilton, ed. The complete royal families of ancient Egypt. Cairo: The American University in Cairo Press, 2004.
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Dyan, Hilton, ed. The complete royal families of Ancient Egypt. London: Thames & Hudson, 2004.
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Obeng, Ernest E. Ancient Ashanti chieftaincy. Tema, Ghana: Ghana Pub. Corp., 1988.
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Payne, Elizabeth Ann. The Pharaohs of Ancient Egypt. New York: Random House, 1993.
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Abiodun, Toyin. Thunder in an ancient savannah. [Surulere, Lagos, Nigeria: Abose & Associates, 1997.
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Tsude, Hiroshi. Ōryō no kōkogaku. Tōkyō: Iwanami Shoten, 2000.
Find full textBook chapters on the topic "Ancient kings and rulers"
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Schjødt, Jens Peter. "23- Kings and Rulers." In The Pre-Christian Religions of the North, 529–57. Turnhout, Belgium: Brepols Publishers, 2020. http://dx.doi.org/10.1484/m.pcrn-eb.5.116950.
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McVeigh, Brian J. "Heavenly Ambassadors: God–Kings and Sacred Rulers." In How Religion Evolved, 57–61. New Brunswick, New Jersey : Transaction Publishers, 2016.: Routledge, 2017. http://dx.doi.org/10.4324/9780203789698-9.
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Pryce, Huw. "Saints, Kings, and Princes." In Writing Welsh History, 35–72. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780198746034.003.0004.
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This chapter examines the increasing quantity and variety of Welsh history writing produced between the late eleventh and late thirteenth centuries. Much of this responded to political changes, both attempts by Welsh rulers to expand and consolidate their power, and foreign conquest and settlement that led to the creation of marcher lordships and to attempts by kings of England to assert their overlordship over Wales which culminated in the Edwardian conquest. It begins by focusing on accounts of the ancient and early medieval history of the Britons of Wales written between the late eleventh and mid-twelfth centuries: saints’ Lives and Geoffrey of Monmouth’s hugely popular Historia Regum Britanniae (‘History of the Kings of Britain’), a cornerstone of medieval Welsh historical writing. This section concludes by examining the reception of Geoffrey of Monmouth in the writings of Gerald of Wales and Welsh translations of Geoffrey’s History. The rest of the chapter turns to narrative works in which secular rulers occupy centre stage. It begins with the only surviving medieval biography of a medieval Welsh ruler, the Latin Life of Gruffudd ap Cynan (d. 1137), before discussing Latin chronicles, especially those underlying the Welsh-language chronicles known as Brut y Tywysogyon (‘The Chronicle of the Princes’). After addressing some of the textual problems these pose, the chapter assesses how the chroniclers portrayed Welsh rulers and the extent to which they promoted the idea of a united Wales.
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Wagensonner, Klaus. "The Middle East after the Fall of Ur." In The Oxford History of the Ancient Near East: Volume II, 190–309. Oxford University PressNew York, 2022. http://dx.doi.org/10.1093/oso/9780190687571.003.0014.
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Abstract The weak reign of the last king of Ur, Ibbi-Sin, left space and opportunity for local rulers to establish their own dynasties in Mesopotamia at the end of the third millennium bc. In Isin, Išbi-Erra, one of Ibbi-Sin’s generals, rose to power, and he and his successors saw themselves as the legitimate heirs of the kings of Ur. Sumerian remains the language of the administration and economy and is also employed for most of the royal inscriptions and the extant literature, which is highly reminiscent of court poetry composed for the kings of Ur. The peace and prosperity achieved under the early Isin kings was short-lived, as soon another player joined the political game: the kings of Larsa, who traced back their origins to earlier ancestors than those of Isin. The rulers of the two rival kingdoms took advantage of any weakness in their opponents, and in the first two centuries of the second millennium bc, the size of their territories and their rule over the Mesopotamian cities were in constant flux. The peak of Larsa’s rule is reached with a new dynasty established by Kudur-mabuk, who installed his two sons successively onto the throne of Larsa. The last king of Larsa, Rim-Sin, eventually conquered Isin, and the kingdom of Larsa thus reached its largest extent. Judging from the year names of the second half of his reign, Rim-Sin appears to have rested on his laurels, as no further military activities are recorded. He ended his reign as the prisoner of Hammurabi of Babylon, who conquered Larsa and integrated all its territories into his realm.
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Budin, Stephanie Lynn. "Politics." In The Ancient Greeks, 175–220. Oxford University PressNew York, NY, 2009. http://dx.doi.org/10.1093/oso/9780195379846.003.0007.
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Abstract Aristotle, in his Ethics (VIII), claimed that there are three types of political rule, each with good and bad manifestations. Rule by one individual is, at best, a monarchy (mono = one, arkhos = rule) and at worst a tyranny. Rule by a few is an aristocracy (aristos = best, kratos = power); if gone bad, an oligarchy (oligos = few). Rule by many is a democracy, or mob rule. Variations of the rule of one individual existed throughout Greek history, from the kings and queens of the Bronze Age through the Archaic tyrants to the Hellenistic monarchies. In between, most Greek poleis had some manner of constitutional government, usually incorporating aspects of at least two of these aforementioned forms of government. The presence of palaces on Crete since the Middle Bronze Age has led to the belief that some manner of ruler must have been present at least since the First Palace period. Sir Arthur Evans, inspired by the semidivine kings of the Near East, suggested that a “priest-king” ruled Crete, who reigned over the island from his palace at Knossos. However, Minoan iconography contains no pictures of recognizable kings. Evans originally identified such a monarch in a reconstructed fresco from Knossos known as the Lily Prince Fresco, which shows a striding male with an elaborate floral headdress (perhaps a crown) an jewelry. Since the original publication, though, it has been shown that the Lily Prince Fresco is actually an amalgam of three different frescos. The head with its fancy cap is actually the head of a sphinx.
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Black, Jeremy, Graham Cunningham, Eleanor Robson, and Brá Zólyomi. "Heroes And Kings." In The Litratur Of Ancient Sumer, 1–62. Oxford University PressOxford, 2004. http://dx.doi.org/10.1093/oso/9780199263110.003.0001.
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Abstract It is not dear that the legendary heroes whose exploits feature in several Sumerian literary narratives can be distinguished from gods. Usually their names are written with the same determinative sign used to write the names of deities, and it is known from documentary evidence that some received a cult and offerings. They were often considered to be the offspring of gods. Some, such as Lugalbanda, were envisaged as culture-heroes who had benefited mankind, while others, such as Gilgameš, were considered to have ruled well-known cities in ancient times. However, it is precisely this connection to identified terrestrial locations that characterizes the figures we can call heroes.
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Pecha, Lukáš. "Persian Kings in Herodotus´ Writings and in Near Eastern Sources." In HORTUS GRAECO-LATINUS CASSOVIENSIS IV. Univerzita Pavla Jozefa Šafárika, Vydavateľstvo ŠafárikPress, 2024. http://dx.doi.org/10.33542/hts-0302-9-23.
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Mentions of the rulers of the Persian empire appear very often in the works of Greek historians. Greek writers liked to describe primarily the military conflicts that took place as part of the Greco-Persian wars, but in addition they also dealt with events at the Persian royal court or with relations between Persia and other countries and ethnic groups. An important position in Greek historiography is occupied by the writings of the “father of history”, Herodotus, who mentions several Persian rulers (Cyrus the Great, Cambyses II, Darius I, Xerxes I and Artaxerxes I). Each of these rulers is depicted in a different way in Herodotus' Histories. While Cyrus is portrayed positively as a successful conqueror and a just ruler, Herodotus picks up rather negative traits in the other members of the Persian royal dynasty. Herodotus takes the most critical attitude towards Cambyses, who is described as a despot and a cruel ruler. If we compare Herodotus' account with sources from the ancient Near East, we find in some cases similarities between both groups of sources, but on the other hand, significant differences are also sometimes visible (especially related to Cambyses' stay in Egypt). Herodotus´ Histories, like the works of other Greek historians, were undoubtedly based on historical events, but he adapted their interpretation to his own ideological and artistic motives.
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Nielsen, Jesper. "Where Kings Once Ruled?" In Palaces and Courtly Culture in Ancient Mesoamerica, 1–16. Archaeopress Publishing Ltd, 2014. http://dx.doi.org/10.2307/j.ctvqc6jb4.6.
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Quick, Laura. "Gender Studies and Kings." In The Oxford Handbook of the Books of Kings, 506–19. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780197610374.013.36.
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Abstract The name of the books of Kings suggests a focus entirely upon masculine rulers. In fact, the books of Kings present a cross section of the professional, political, and religious roles held by women in ancient Israel and Judah. Beyond highlighting female-specific roles from the text, the text reflects and constructs a specific orientation toward gender. The books of Kings describe and normalize various qualities and roles that were considered appropriate and expected for men and women. The study of gender in Kings must therefore look beyond the reconstruction of the social, political, and religious roles held by men and women to encounter the construction of masculinity and femininity that is inherent to these roles. This chapter reviews scholarship that has focused upon the social and professional roles of the female characters in Kings and considers the ways in which gender figures into the presentation of these characters.
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Bard, Kathryn A. "The Emergence Of The Egyptian State (c.3200—2686 BC)." In The Oxford History Of Ancient Egypt, 61–88. Oxford University PressOxford, 2000. http://dx.doi.org/10.1093/oso/9780198150343.003.0004.
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Abstract The Naqada III phase, c.3200–3000 BC, is the last phase of the Predynastic Period, according to Kaiser’s revision of Petrie’s sequence dates. It was during this period that Egypt was first unified into a large territorial state, and the political consolidation that laid the foundations for the Early Dynastic state of the 1st and 2nd Dynasties must also have occurred then. In the latter part of this phase there is evidence of kings preceding those of the 1st Dynasty, in what is now called ‘Dynasty o ’. They were buried at Abydos near the royal cemetery of the 1st Dynasty. On the Palermo Stone, a late 5th Dynasty king-list (see Chapter 1), the presence of names and figures of seated kings in compartments in the broken top part of the list suggests that the Egyptians believed that there had been rulers preceding those of the 1st Dynasty. There is considerable debate, however, regarding such factors as the precise nature of the process of unification, the date when it took place, and the question of the origins of Dynasty o.
Conference papers on the topic "Ancient kings and rulers"
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Lukić, Nikola. "KULT SVETOG KRALjA MILUTINA: LITURGIJSKO – ISTORIJSKA ANALIZA." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.335l.
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The celebration of king Milutin as a Saint began soon after his death. First commemoration of his feast was recorded in Romanov typicon (14th century), after which his service was transcribed in liturgical books. The Holy relics of Saint were in monastery Banjska when in the middle of the 15th century they were transferred to Serdica because of the risk of the Turks. Apart from Serdica, Samokov is mentioned as another seat of Saint's cult in Bulgaria. The translation of Holy relics in Bulgaria didn’t jeopardize the respect of the cult between Serbian people, and it is testified by a number of transcripts of services of Saint king Milutin in Srbljaks of the 16th century. The service of Saint king is one of the first services of the holy rulers that became part of Srbljak. Celebration of king Milutin in Bulgarian environment has been grounded on the serbianslavonic liturgical heritage. With transporting of Holy relics in Bulgaria the cult wasn't reshaped but continued with liturgical continuity. The Serbian manuscripts preserved their old role in new environment. Also, Russian texts of the service of Saint king are grounded on the Serbian manuscripts that were accepted in Russian liturgical practice without editorial interventions. The text of the Saints service has a clear liturgical continuity while the text of the Holy lives has more ways of its shaping even in Serbian environment. With representing of the liturgical texts we have shown that the cult, contrary to claims so far, was developed and known with Serbs even during Turkish period. When it comes to date of celebrating Saint's feast based on testimonies of the sources, we consider that the first date, 29th October, is liturgical and historical more ancient and that we must remember it although modern liturgical practice celebrates the feast of the Holy king on the 30th October.
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Ulvi, Almaz. "TWO POWERFUL KINGS - TWO FAMOUS POETS (Shah Ismayil Khatai-566 and Zahiruddin Muhammad Babur-540)." In The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/pwpx8234.
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The names of two rulers - Shah Ismayil Khatai and Zahireddin Muhammad Babur - whose military power and poetic spirit complemented each other, were written in golden letters in the books of world history and science and literature. The lives and friendships of the great historical figures who were the commanders and poets of the Safavid Empire and the Babur Empire in the 15th and 16th centuries are one of the actual confirmations of the establishment of today's fraternal relations on a sound foundation.
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Yuldashev, Botir. "THE FEUDAL SYSTEM OF LAND OWNERSHIP IN THE BABURID STATE." In The Impact of Zahir Ad-Din Muhammad Bobur’s Literary Legacy on the Advancement of Eastern Statehood and Culture. Alisher Navoi' Tashkent state university of Uzbek language and literature, 2023. http://dx.doi.org/10.52773/bobur.conf.2023.25.09/fctz6782.
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This article provides brief scientific information about the jagird system of land ownership in the territory of the Great Babur state. Zahirad-Din Muhammad Babur (1483-1530), the founder of the great Babur state, left Movarunnahr and settled in Kabul in 1504 and gradually expanded the borders of his state. After taking control of Balkh in the north and Kandahar in the west, Babur tried to conquer India. In 1526, King Babur, who defeated Delhi Sultan Ibrahim Lodi in the Battle of Panipat, moved the capital of his state from Kabul to Agara.King Babur abandoned the "iqta" system used by the Muslim rulers before him and introduced a new form of "jagir" in India. Babur's son Humayun also continued his father's policy. But Babur's prosperity and Humayun's abdication of the throne of Delhi could not ensure the firm preservation of the feudal system. In Baburiza, the kings Akbar and Jahangir succeeded in wide application of the feudalism started by Babur.
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Mohammed, D. BELARBI. "THE MYTHOLOGICAL TENDENCY AMONG ARAB HISTORIANS." In I. International Century Congress for Social Sciences. Rimar Academy, 2024. http://dx.doi.org/10.47832/soci.con1-14.
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This research deals with the phenomenon of mythological tendency among Arab historians in the Middle Ages. The ancient Arabs contributed to writing history: the history of human events. They also contributed to writing other aspects of history, such as the history of cities, as Al-Khatib Al-Baghdadi did in his History of Baghdad, or as Ibn Al-Khatib did in his briefing on the news of Granada. He also dated the Arabs for kings, messengers, and scholars. Hence, history in its various aspects is a cognitive obsession and a scientific preoccupation that the Arabs have known and written extensively about. As for general history, many historians have worked on it, perhaps the most famous of whom are Ibn Jarir al-Tabari 310 AH - 923 AD, Al-Masudi 346 AH - 956 AD, Al-Maqrizi 845 AH - 1442 AD, and others. In this research, we will attempt to study the legendary mythological tendency in the historical writing of Al-Tabari and Al-Masudi, a tendency that permeated the history of these two historians. Al-Tabari was famous for his book The History of the Messengers and Kings or The History of Nations and Kings, as we find in other versions. In which, Al-Tabari tried to narrate the history of the world since the appearance of man on Earth, drawing his information from his culture and religious sources. Hence, his cosmic history is closer to religious history than to human history. He relies on religious texts such as the Qur’anic text and Hadith texts, and he does not hesitate to mention the myths of other nations. Which explains the history of the origin of the universe and the appearance of creation on Earth, and he formulates it in his beautiful foundry style so that it appears as if it were of his own making.
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Pilipcsuk, Jaroslav V. "Башкирско–венгерская проблема – Дискурс источников и стереотипы историографии." In Hadak útján XXIV. : A népvándorláskor fiatal kutatóinak XXIV. konferenciája. PPKE BTK Régészeti Tanszék, MTA BTK Magyar Őstörténeti Témacsoport, 2017. http://dx.doi.org/10.55722/arpad.kiad.2017.3.2_10.
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This paper addresses the topical issues of the Bashkir-Hungarian historical research. Ungaria Maior is not identical with Bashkiria. Only two of the Bashkirian ethnonyms are connected with the Proto-Hungarians. The Ugric component certainly had a role in the ethnogenesis of the Bashkirs, but the latter had little to do with the actual Hungarians. Al-Masoudi’s information about the Bagjurd and Nukarda relates to Hungarians and Bulgarians. The name Bashgird (badjgurd) in eastern sources refers to Hungarians, whereas Kelars (Kerel) denotes the Pannonian Magyars. This ethnonym derives from the ruler’s title in Hungarian (király, ‘king’). Magna Hungaria of the Franciscans is not identical with Hungaria Maior of the Dominicans. Hungarians of Jeretamir lived near the Don. While the hypothesis about the Caucasus as the ancestral homeland of the Hungarians is most probably wrong, and the city name Majar is not connected with the Hungarians, the population of the Kushnarenkovskaya and Karayakupovskaya cultures in the Ural Mountains seem to have been related to the them. The people of the Kushnarenkovtsy and Karpayakupovtsy cultures, along with the population of the Bakal culture, formed part of a large Ugric population in the steppes, from among whom the Hungarians separated. They appear to have spoken a language close to that of the ancient Hungarians. Some of them migrated to the Volga–Kama region by the 13th century. The people of the Chiyalik culture, however, are not related to the ancient Hungarians. The Ugric–Hungarian people who stayed in the territory of Bashkortostan was later assimilated by the Bashkirs.
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Abdel-Aziz, Omar A. A., and Essam E. Khalil. "Understanding Air Flow Patterns and Thermal Behaviour in “King Tutankhamen Tomb”." In ASME 2005 International Mechanical Engineering Congress and Exposition. ASMEDC, 2005. http://dx.doi.org/10.1115/imece2005-80465.
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The tombs of the Pharonic kings in “valley of the kings”, Thebes, Egypt are famous for their unique wall paintings and structure. KV62, King Tutankhamen tomb, is the most famous because of the treasures it held intact for over three thousand years. This tomb originally designed for a non-royal personage nevertheless was used for royal burial, and possessed a nearly intact set of burial equipment. The tomb was forgotten and a group of Rameside workmen’s huts were built over it later in antiquity. The walls of the tomb were smoother but, except for burial chamber, were left undecorated. The burial chamber is decorated with scenes from the Opening of the Mouth ritual, Book of the Dead, and representations of the king with various deities. The current status of the tomb is very critical as pink stain and black fungus spots have spread over decorated walls due to excessive moisture content in the air. Small portion of this moisture came from the ancient offerings placed in the tomb such as vegetation, and also from the gypsum plaster on which the decoration was painted, which may not have been fully dry when the tomb was sealed, visitors activities led to extra moisture production inside the tomb, this would naturally lead to an increase of those pink spots and fungus activities. For this purpose and in pursue of restoration operation it was suggested to design and install a special ventilation system that would reduce the relative humidity inside the tomb to normally acceptable environment for artifacts. Since this situation is novel and unique, the present work pursues a research plan to design and utilize a CFD model to numerically model the flow pattern, heat transfer and humidity in the tomb. A commercial CFD codes are also used in order to simulate the indoor air conditions, air flow velocities, temperatures and relative humidity patterns. In the present investigation, this technique is used in a parametric study to select the most suitable airside system design that doesn’t affect the archaeological theme of the tomb and that provides lower air velocities around the wall paintings as well as lower air humidity all over the tomb.
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Ječmenica, Dejan. "O TITULATURAMA KRALjA MILUTINA." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.067j.
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The shortest titulature would consist of the ruler's name and title. Broader ones contained territorial indicators – namely lands ruled by the ruler, the ruler's byname and formulaic phrase of devotion to God (the Dei gratia phrase) usually in the form of by the grace of God, which emphasizes the source, i.e. the origin of the ruler's sovereignty in the country, which is in compliance with the understandings of those times. Titulatures are to be found in written documents (charters and letters) issued in the ruler's chancellery, within the intitulations at the beginning, and in the signature at the end of the document. In written documents, of various origins, which attest the relations between the ruler and the external factors, titulatures are to be found either within the inscription (address) of the documents sent or in documents in which the ruler represents a political factor. Other than that, titulatures are to be found on seals, coins, founder's inscriptions, inscriptions next to portraits/frescoes resembling the rulers, on objects-gifts to churches or monasteries, on manuscripts, and just as importantly, in narrative sources (domestic and foreign), contemporary or somewhat younger. Through all the listed examples above, we are able examine the titulature of King Milutin. Firstly, attention is focused on the ruler's name, as an essential part of the titulature. The subject of study is the king's baptismal name Milutin, rarely present in official use, the ruling name Stefan and the name Uroš, which was carried by the king's father and to which we will pay special attention to. The constant highlighting of the fact that Milutin is the direct descendant of previous kings, throw genealogical elements found in a number of more extensive titulatures, had a special political-practical and ideological significance for King Milutin, with which he sought to legitimize his rule, since he had taken the throne from his older brother in extraordinary circumstances. In this work, we shall try to classify the titulatures of King Milutin by their types, sources in which they appear, according to content, constituent elements, extent, etc. Special attention will also be paid to the innovations of the content, that is, the changes in the titulature that came as a consequence of political events.
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MEHMETALI, Bekir. "THE ARAB-TURKISH BROTHERHOOD IN MODERN ARABIC POETRY." In VI. International Congress of Humanities and Educational Research. Rimar Academy, 2023. http://dx.doi.org/10.47832/ijhercongress6-3.
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Since ancient times, Arabic poetry has been a depiction of everything that is happening in the Arab environment that surrounds the poet wherever he is, and his igniting flame has not been extinguished in their souls, despite the subjugation of the Arab world to the rule of non-Arabs after Islam. It is known that the Arab Muslims set out from the Arabian Peninsula as conquerors and heralds of the serious Islamic religion, and as a result of this the entry of nonArabs into Islam that enlightened the darkness of their hearts, so the Persians, Romans, Copts, Abyssinians, Turks, and others will be enlightened by his guidance... Muslim rulers will succeed in ruling the Islamic state Arabs and non-Arabs, such as Persians, Turks, Kurds, and others. And when the Turkish Ottoman state was established on an Islamic religious basis, the Turkish Muslims carried the banner of Islam, so they defended it, relying on Muslims of all nations, from the Turks, the Laz, the Arabs, and others, so the Islamic Ottoman rule extended over common areas that included almost the entire Arab lands, and they did not differentiate between Muslim and another in view of his race, color or geography. However, this matter did not satisfy the lurking enemies who wanted sedition and division between the Arabs and the Turks, so they stirred up the winds of nationalism that some Arab poets sought in the modern era, such as Ibrahim al-Yaziji and Khalil Mutran. Herein lies the importance of the research, its objective, and its value. The research uses the descriptive and analytical approaches in order to highlight the manifestations of this brotherhood, which received sufficient attention from Arab poets in the modern era.
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Esan, Oluwasegun. "Cultural heritage: an urban memoir towards Idanre city prosperity." In Post-Oil City Planning for Urban Green Deals Virtual Congress. ISOCARP, 2020. http://dx.doi.org/10.47472/gnbv3886.
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The present tasks facing most of the cities in Nigeria is over reliance on crude oil. The task ahead is to ensure cities function properly and cater for its inhabitants adequately. Several efforts to diversify and develop other sectors of the economy over the last two decades yielded little result. The crash in global crude oil economy is compelling Nigerian cities to explore alternative source of income. At this crucial time, a closer look at creative industry to leverage on heritage resources is being explored. The paper examines precious Idanre heritage as a developmental tool towards urban prosperity. Idanre is a relatively small and historic town in Ondo State situated at the foot of scenic Idanre hills with unique cultural heritage and propensity to attract diverse tourist locally and internationally. The study adopts qualitative research approach through purposive interview and focus group discussion. Community participation will permit inclusive planning for the city. This research findings include 1350AD ancient palace on the hill: unique Orogho, Usalu and Udale quarters; Orosun Sacred Groove and Festival; Agaga Hills; Idanre Forest Reserve; and small-scale Cocoa Agricultural Estates. Community consensus identified heritage memorabilia, cottage industry, small scale local chocolate industry, community sacred forest tour guides and Orosun festival as to enhance the prosperity of the town. Conclusively, community opinion, cultural custodians, traditional rulers, heritage tourists were various elements of Idanre city system as Idanre city is tied to its heritage resources. The legibility of Idanre city is influenced by heritage resources as the collective memory that can be translated into urban prosperity. This paper recommends that innovation capacity and citizenry interaction are fundamental for desired Idanre prosperity through a robust heritage resource deeply rooted in creative industry rooted in heritage resources. Government need to promote the development of cultural heritage and creative industries. Furthermore, urban planning policies should be in favour of mixed-use, well defined and connected spatial clusters within the urban network. An integrated and comprehensive strategy is also needed for the development of creative industries.
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Абрамзон, М. Г., А. Н. Ворошилов, and О. М. Ворошилова. "COINS IN PHANAGORIAN FUNERARY TRADITION." In Hypanis. Труды отдела классической археологии ИА РАН. Crossref, 2023. http://dx.doi.org/10.25681/iaras.2022.978-5-94375-381-7.21-45.
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В статье анализируются нумизматические материалы из раскопок некрополя Фанагории в 1975–2021 гг. Интерпретация этих находок лежит в дискурсе неоднократно рассматриваемой проблемы о назначении монет в могилах античной эпохи. Впервые публикуемые здесь монетные находки из некрополя этого одного из крупнейших центров Северного Причерноморья безусловно представляют важный источник для изучения денежного обращения региона и особенностей местного погребального обряда. С другой стороны, монеты являются важным хронологическим индикатором как для датировки захоронений, так и для периодизации истории фанагорийского некрополя в целом. Считалось, что традиция класть деньги в могилу в качестве «обола Харона» появилась у греков в середине/конце 5 в. до н. э. Эту датировку подтверждали и материалы боспорских некрополей (Пантикапей и Волна 1). Однако некрополь Фанагории дал пантикапейский диобол 480–460 гг. до н. э., который является на данный момент самой ранней монетой, использованной в погребальной практике Боспора. Всего 128 монет найдено некрополе Фанагории за рассматриваемый период (не считая клада из 3695 позднебоспорских статеров, не связанного с ритуалом). Из них 8 – серебряные: 5 боспорских монет 5–1 вв. до н. э., денарий Траяна, 2 статера Рескупорида V. Все остальные монеты медные. Из 95 автономных монет, 66 отчеканены в Пан тикапее (включая кошелек с 7 монетами 3 в. до н. э.), Фанагории – 26, Ольвии – 1, Ами се – 1. Боспорским царям принадлежат 30 монет, от Полемона I до Фофорса, монеты которого являются позднейшими из боспорских. Кроме двух монет Митридата III и Котиса I с отверстиями, а также двух пробитых монет Феодосия I, использованных в качестве подвесок среди бус, все остальные монеты являются «оболами Харона», представляя важное свидетельство как местного погребального обряда, так и денежного обращения античного Боспора. Процесс исследования монет в погребальном контексте Фанагории позволяет аккумулировать информацию для правильной интерпретации данных о местном (и общегреческом) погребальном обряде. Информация, полученная при изучении монет из этого некрополя, может быть включена в пополняемую базу данных по нумизматическим материалам из других некрополей Боспора и юго-западного Крыма. Однако полная интерпретация погребальных ритуалов Фанагории, где монеты, по-видимому, играют важную роль, зависит от точности полевых наблюдений. The present article analyses numismatic materials from the excavations of the Phanagorian necropolis in 1975–2021. These finds are repeatedly discussed in light of the purpose of coins in ancient graves. Published for the first time, the coin finds from the necropolis of one of the largest centres of the Northern Black Sea region are, without doubt, an important source for studying the monetary circulation in the region and the traits of its funeral rites. Coins are also an important chronological indicator for both the dating of burials and for the historical periodization of the Phanagorian necropolis altogether. It was understood that the tradition of putting money in graves as “Charon’s obol” appeared in the Greek World during the second half of the fifth century BC. Such dating was also confirmed by archaeological finds from the Bosporan necropoleis (Panticapaeum and Volna 1). The Phanagorian necropolis, however, yielded a Panticapaean diobol dating to 480–460 BC, currently the earliest coin used in the burial practice in the Bosporos. A total of 128 coins were found at the Phanagorian necropolis during the aforementioned excavation period (excluding the hoard of 3,695 Late Bosporan staters, which are not associated with ritual practice). Eight of them are silver coins: five Bosporan coins dating to the 5th–1th centuries BC, a denarius of Trajan, two staters of Reskuporides V. The rest are copper coins. Of the 95 autonomous coins, 66 were minted in Panticapaeum (including a purse with seven coins dating to the third century BC), 26 – in Phanagoria, one in Olbia and one in Amis. Thirty coins are associated with Bosporan kings, from Polemon I to Thothorses, whose coins are dated the latest out of Bosporan coins. Except for the two perforated coins of Mithridates III and Cotys I, as well as two, also perforated, coins of Theodosius I, which were used as pendants, all other coins are “Charon’s obols”, which provides important evidence of both the local funerary rites and the monetary circulation of the ancient Bosporos. The study of coins in Phanagorian funerary context allows to accumulate information necessary for a correct interpretation of data on the local (and common Greek) funeral rites. Information obtained during the study of coins from the Phanagorian necropolis can be included in the continuously renewed numismatic “database” from other necropoleis of the Bosporos and southwestern Crimea. However, a complete interpretation of Phanagorian funerary rites, in which coins seem to play an important role, depends on the accuracy of field observations.