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.
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Homza, Martin. "Is chapter IX of the Chronicle of the Priest of Dioclea of Moravian-Pannonian origin?" Studia Slavica et Balcanica Petropolitana, no. 2 (30) (2021): 79–104. http://dx.doi.org/10.21638/spbu19.2021.206.
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The article offers a new interpretation of the account of the king Svetoplek (Svatopluk) from chapter IX of the Chronicle of the Priest of Dioclea. According to the author, chapter IX is based on an ancient work about king Svatopluk I of Moravia, which was written between 885 and 894 in connection with the coronation of Svatopluk as a «king of the Slavs» (rex Sclavorum). As the author of the article proves, the events described in this ancient source (the twelve-day diet and the subsequent coronation of Svatopluk) took place not on the territory of Duklja, but on the territory of Pannonia, in the places where Roman settlements were located in the Szekesfehervar region or in the Veszprem region. In the second half of the 11th century, during the reign of the Dioclean rulers Mihailo Vojislavljević and his son Constantine Bodin, the text of this ancient source was revised in the process of compiling the Vojislavljević dynastic history «Gesta regum Sclavorum». At the same time, the story about King Svatopluk was used by Benedictine monks from the circle of Roman popes to legitimize the new status of the kings of Dioclea as «kings of the Slavs». The author shows that during the period of the struggle between the papacy and the empire at the end of the 11th – beginning of the 12th century the idea of reviving the «kingdom of the Slavs» (regnum Sclavorum), devoted to Rome, enjoyed great support from the Roman throne. In this context, the image of Svatopluk as the first «king of the Slavs» recognized by Rome was actualized and became the basis for the formation of the church and political ideology of the Dioclean dynasty of Vojislavljević.
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Fatu, Sorina Nicole. "Seven Calamities: Insight into the Kara-e Depicted Catastrophes of Japan." Journal of Student Research 6, no. 1 (May 23, 2017): 93–96. http://dx.doi.org/10.47611/jsr.v6i1.281.
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The Seven Calamities (1773, Cleveland Museum of Art) is an emakimono, or Japanese handscroll, created by Nijo Yana during the Edo Period of Japan depicting seven catastrophes that occurred in Japan throughout time. Buddhist Monk Nichiren used the seven calamities found in ancient sutras to explain the disasters agonizing Japan in his time and to stress the importance of following the Buddhist lifestyle. In order to keep the seven calamities at bay, the kings and rulers of Japan were required to recite and teach ancient sutras including the Prajna-Paramita sutra. As the legend tells it, Tathagata — honorific title of a Buddha — had committed this sutra to the kings and rulers because they had requisite power needed to establish the Law of the sutra, unlike the monks and nuns. Had the sutra not been extensively taught to the populace, the seven calamities would befall upon the land and punish the impudent humans that strayed away from Saddharma — Sanskrit for the Correct Law. In essence, it was up to the kings that Tathagata appointed to ensure order and balance to the lands by reciting the Prajna-Paramita. Each of the calamities were painted on paper with black ink, known as sumi-ink, contain ma, which means negative space, and use minimal color. This paper will dissect the history of the seven disasters of Japan and the reasoning behind their occurrence, analyze the use of Japanese sumi-ink combined with the kara-e Chinese style of art, and will contemplate the artist’s choice of substituting several of the seven original calamities with his or her own rendition and depiction of sequenced actions.
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Weingart, Kristin. "Mesopotamian Synchronistic Chronography and the Book of Kings." Religions 14, no. 4 (March 27, 2023): 448. http://dx.doi.org/10.3390/rel14040448.
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The Book of Kings uses a particular synchronistic framework to present the parallel histories of the kingdoms of Israel and Judah in 1 Kings 14–2 Kings 17. Some Ancient Near Eastern chronographic compositions (synchronistic king lists, the Neo-Babylonian chronicle, the so-called Synchronistic History) also record chronological relationships between ruler sequences in neighboring kingdoms. This paper distinguishes between synchronized dating and synchronistic compositions, offers a comparison between these compositions and the Book of Kings, and discusses aspects of the latter’s characteristics and pragmatics. The extant Mesopotamian synchronistic compositions presuppose and express a special connection between Assyria and Babylonia. It seems that a similar idea—applied to Israel and Judah—also stands behind the synchronistic composition in 1 Kings 14–2 Kings 17.
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Ünlü, Özlem. "The Last Condition of Plato’s Republic: The Philosopher-King." Kilikya Felsefe Dergisi / Cilicia Journal of Philosophy 10, no. 2 (2023): 106–18. http://dx.doi.org/10.5840/kilikya202310215.
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In Plato's dialogue of the Republic, politics is a concept questioned in the context of one of the most ancient problems of philosophy, that is, the relationship between theory and practice, and formulated as a paradox. Plato finds a solution to the paradox by establishing the city-state proximate to his theory and to put forward three conditions. The last of those conditions, as Plato calls it the greatest wave of paradox in his own terms, that the rulers must be philosopher-kings, contains many clues about Plato's conception of politics. The aim of this study is to examine the implications of the philosopher-king condition in Plato's political philosophy. To this end, first, it is demonstrated that the political meaning of the philosopher's exit from the cave on the way to becoming ruler is apolitical. Secondly, it will be shown how the political activity of the philosopher, contrary to the nature of politics and in a way that excludes others, is reduced to both ascetic and cognitive activity.
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Tarabić, Milica. "Ancient libraries from the 1st to the 5th century of the new era." Korak biblioteke: casopis za kulturu i bibliotecko-informacionu delatnost, no. 7 (2022): 19–31. http://dx.doi.org/10.5937/korbib2207019t.
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In ancient times, libraries were mostly founded by rulers - kings and emperors, owned by writers and philosophers. They were a landmark of larger cities, and the most famous and largest was the library in Alexandria, which was the most talked about, so it is briefly described in the introduction, together with 2 more important ancient libraries founded before Christ. The paper presents in more detail those built in the new era - from the 1st to the 5th century - the Celsius library, the library of Trajan's Forum, the Villa of the Papyri, the Theological Library of Caesarea Maritima and the Imperial Library in Constantinople, These are mainly data on the time and place of construction, the appearance and size of libraries, as well as their end/manner in which they ended their existence.
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Lange, Dierk. "An Assyrian Successor State in West Africa. The Ancestral Kings of Kebbi as Ancient Near Eastern Rulers." Anthropos 104, no. 2 (2009): 359–82. http://dx.doi.org/10.5771/0257-9774-2009-2-359.
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Austin, M. M. "Hellenistic kings, War, and the Economy." Classical Quarterly 36, no. 2 (December 1986): 450–66. http://dx.doi.org/10.1017/s0009838800012180.
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My title links together kings, war, and the economy, and the linkage is deliberate. I do not of course wish to suggest that Hellenistic kings did nothing but fight wars, that they were responsible for all the wars in the period, that royal wars were nothing but a form of economic activity, or that the economy of the kings was dependent purely on the fruits of military success, though there would be an element of truth in all these propositions. But I wish to react against the frequent tendency to separate topics that are related, the tendency to treat notions relating to what kings were or should be as something distinct from what they actually did, and the tendency to treat political and military history on the one hand as something separate from economic and social history on the other.A number of provisos should be made at the outset. The title promises more than the paper can deliver; in particular, more will be said about kings and war than about kings and the economy. The subject is handled at a probably excessive level of generalization and abstraction. I talk about Hellenistic kings in general, but in practice it would obviously be necessary to draw distinctions between different dynasties, different times and places, and individual rulers, and some of those distinctions I shall indicate. Conclusions are provisional and subject to modification and considerable expansion in detail. Finally, two points of terminology. I use the word ‘Hellenistic’ for no better reason than out of the force of acquired habit, but of course the word and the concept are modern inventions that were unknown to the ancient world.
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James, N. "Great Men in the jungle of nations." Antiquity 84, no. 323 (March 1, 2010): 236–40. http://dx.doi.org/10.1017/s0003598x00099907.
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Moctezuma, Aztec ruler was the last of four big temporary exhibitions about ‘world rulers’ that the British Museum has put on in the past three years. Moctezuma was the king who received Cortés and the Conquistadores in 1519 and was killed the next year in their custody. The previous three exhibitions were on the First Emperor of China, the Roman Emperor, Hadrian, and Shah ‘Abbas, respectively. Hadrian and The First Emperor were archaeological (James 2008a, 2008c). So was Moctezuma. It ran from September 2009 to January 2010.Kingship is evidently in vogue among London’s galleries. During The First Emperor’s showing, Tutankhamun entertained on the other side of the river (James 2008b); and the Victoria & Albert Museum mounted Maharaja during Moctezuma’s run. There are good reasons for thinking about kings in any society, regardless of political constitution, because, in their coronations, their deeds and their deaths or funerals, they are ‘collective representations’. Whether as heroes or as scapegoats, democracies tend to promote ‘celebrities’ by the same token and, as well as governing, perhaps monarchs, ancient or contemporary, served and serve that function too. Historians, sociologists and anthropologists have tackled these themes through comparison and so have archaeologists, with epigraphy, iconography and the excavation of palaces and tombs (Blanton et al. 1996; Quigley 2005).
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Aleksandrova, Olga. "Reflection of the images of the Macedon kings Philip and Alexander in current school textbooks on universal history." Педагогика и просвещение, no. 4 (April 2023): 70–78. http://dx.doi.org/10.7256/2454-0676.2023.4.68848.
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The subject of research is the images of famous figures of the antiquity era – the King of Macedonia Philip II and his son Alexander, and their reflection on the pages of textbooks on universal history for the 5th grade of the school. Particular attention is paid to the correspondence of the information contained in school textbooks to historical sources and materials of historical research on these rulers. The completeness of the reflection of the images of the two most famous Macedonian kings is analyzed, as well as a system of tasks and questions that allow to deepen knowledge both directly about outstanding historical figures and about the turning period of ancient history as a whole. The authors come to the conclusion that the personality and activity of Philip is almost completely eclipsed by the vivid image of Alexander, which corresponds to general historiographical trends. Philip's era transformations, which changed the course of not only Greek, but also world history, are briefly and casually discussed, or only one of the sides of his detelnost (military reform) is considered. This does not allow us to fully assess the significance of this figure for Ancient history, to analyze his contribution to the transformation of the Greek world. At the same time, Alexander is presented in textbooks not just as a talented commander, but, in fact, as the greatest hero of antiquity. All the negative aspects of his personality have been smoothed out, they are practically not mentioned, in the end there remains a brilliant commander and a talented ruler. It seems that this can lead not only to a distorted perception of the activities of specific historical figures, but also to the formation of an inherently vicious belief that timely reforms and transformations are of incomparably less value than military campaigns and conquests.
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Ahmed Assi, Shaima Salah, Huda Hadi Alloush, and Prof Dr Saad Salman Fahad. "Fortresses in the Light of Cuneiform Texts." INTERNATIONAL JOURNAL OF RESEARCH IN SOCIAL SCIENCES & HUMANITIES 13, no. 01 (2023): 623–39. http://dx.doi.org/10.37648/ijrssh.v13i01.050.
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The kings of the inhabitants of Mesopotamia have been constructing different buildings with various purposes, as required by the religious, political, defense, economic and social needs of those buildings. These buildings were distinguished by their different planning according to the purpose of their construction, but they shared many components, the most important of which are building materials and the main purpose of them is to serve the king or ruler and society. The fortresses are among the architectural manifestations in the civilization of Mesopotamia, and they reflect in their planning and construction an important architectural thought that indicates important political, fortification and economic dimensions, as its planning was linked to these civilizational topics. Through the various cuneiform texts with various purposes, we find that they have highlighted important and valuable information about those fortresses, their beginning, their purpose, and when they are urgently needed, and whether they are necessary to build or can they be dispensed with. Through preliminary induction of cuneiform texts, we find that the ancient kings and rulers built these fortresses for a necessary purpose that was directly related to the defensive aspect of the city and its residents, and they differ in their sizes depending on the location of the city, its large size, the population census and its political status. Through our research, we shed light on the most important cultural data related to the fortresses, what they are, the most important names, the places in which they are located, the building materials constructed from them, as well as highlighting the cuneiform texts related to each of these cultural colors associated with the forts.
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OSBORN, MARIJANE. "THE ALLEGED MURDER OF HRETHRIC IN BEOWULF." Traditio 74 (2019): 153–77. http://dx.doi.org/10.1017/tdo.2019.9.
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A scenario well known to Beowulf scholars alleges that after Beowulf has slain the monsters and gone home, Hrothulf, nephew of the Danish king Hrothgar, will murder prince Hrethric to gain the throne when the old king dies. This story, that many Anglo-Saxonists assume is integral to the ancient legend of these kings, is a modern misreading of the poet's allusions to events associated with the Scylding dynasty — a legendary history that the poet arguably takes care to follow. The present essay, in two parts, first shows how the idea of Hrothulf's treachery arose and became canonical under the influence of prestigious English and American scholars, then finds fault with this idea, refuting its “proof” from Saxo Grammaticus and showing how some Anglo-Saxonists have doubted that Beowulf supports an interpretation making Hrothulf a murderer. But when the poet's allusions to future treachery are ambiguous, at least for modern readers, in order to exonerate Hrothulf fully one must go to traditions about the Scylding dynasty outside the poem. Scandinavian regnal lists (including one that Saxo himself incorporates) consistently contradict the event the Saxo passage has been used to prove, as they agree on a sequence of Scylding rulers with names corresponding to those of persons in Beowulf. Attention to this traditional sequence exposes Hrothulf's murder of Hrethric as a logical impossibility. Moreover, the early medieval method of selecting rulers suggests that neither did Hrothulf usurp the throne of Denmark. In sum, careful scrutiny of the best Scandinavian evidence and rejection of the worst reveals Beowulf's “treacherous Hrothulf” to be a scholarly fantasy.
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Mahamid, Mochammad Nginwanun Likullil. "Sejarah Maritim di Nusantara (Abad VII-XVI): Interkoneksi Kerajaan Sriwijaya, Majapahit, dan Demak." Historia Madania: Jurnal Ilmu Sejarah 7, no. 1 (June 28, 2023): 32–49. http://dx.doi.org/10.15575/hm.v7i1.23014.
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Archipelago, the main theme of this article, is a term for a region known as Southeast Asia today, especially the countries with similar historical events about ancient rulers, such as Indonesia, Malaysia, Singapore, Thailand, Vietnam, Cambodia, and others. Thus, the writing of this article was directed at reviewing material related to the existence of rulers, especially those engaged in the maritime field in the archipelago, with a focus on discussion on three subjects, including Sriwijaya, Majapahit and Demak, and was selected on the basis of similarities in historical events. The method used was descriptive analysis through books and other written materials, such as journal articles and seminar proceedings. Then, a written description of the reading and an unwritten description of the material in the form of photos/pictures were added. Lastly, the analysis was carried out using the concept of “Total History” proposed by Fernand Braudel. In this concept, there were three historical facts in one period, namely events, conjuncture, and structure. The findings of this article explained the development of the three maritime rulers of the archipelago, including the Srivijaya Kingdom (VII-XIII centuries), Majapahit Kingdom (XIII-XV centuries), and Demak Kingdom (XV-XVI centuries), which referred to the concept as an internal event empire since its inception, heyday, and decline. In addition, the interconnection of the three kingdoms was the existence of the side of the descendants of the previous kings and the enthusiasm for building the civilization of the archipelago, which was passed on to the rulers afterward through strengthening in the maritime sector.
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RUNG, Eduard V., Aleksandr S. SAPOGOV, and Igor V. VOSTRIKOV. "The Long-Armed Persian King: Disabled or Powerful Man?" STUDIA ANTIQUA ET ARCHAEOLOGICA 28, no. 2 (2022): 320–29. http://dx.doi.org/10.47743/saa-2022-28-2-4.
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This article examines the evidence of ancient authors on the unofficial nicknames of Achaemenid Persian kings. It pays special attention to the interpretation of the nickname of Μακρόχειρ. Two variants are considered for its translation. In the first case, one must talk about the ancient authors’ perceptions of this nickname as relating to a person who had one arm longer than the other. In the second case, the nickname is interpreted metaphorically: it is believed to be used for a ruler who is seeking an extension of his possessions. The possibility of applying the nickname of Μακρόχειρ to each of the three Persian kings – Darius I, Xerxes, and Artaxerxes I – is investigated.
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Woodman, George. "Chronicle of the Old Testament Kings: The Reign‐by‐Reign Record of the Rulers of Ancient Israel200256John Rogerson. Chronicle of the Old Testament Kings: The Reign‐by‐Reign Record of the Rulers of Ancient Israel. London: Thames and Hudson 1999. 208pp, ISBN: 0 500 050 953 £19.95." Reference Reviews 16, no. 1 (January 2002): 49–50. http://dx.doi.org/10.1108/rr.2002.16.1.49.56.
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Meng, Qingpeng, Chuheng Qian, and Yiming Weng. "Analysis of the Way of Rule in Ancient Rome through Today’s Tourist Sites." Journal of Education, Humanities and Social Sciences 8 (February 7, 2023): 1338–49. http://dx.doi.org/10.54097/ehss.v8i.4482.
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There are many magnificent monuments, from big cities to even small towns, in ancient Rome. These public buildings built by emperors and local elites are today’s famous Roman tourist sites. This essay will study the famous Roman public buildings—the religious building, amphitheater, and baths and understand how they influenced the rule of Rome and why emperors and local elites built so many public buildings. This study will combine archeological and written sources to analyze. Emperors and local elites used religion and many kinds of entertainment as a kind of soft power to maintain and consolidate their rule, which encouraged the rulers to build more baths, amphitheaters, and temples. Religious buildings aimed to unify people in the conquered area into Roman and make various regions in harmony under the same ruler. Both amphitheaters and baths provided people with various entertainments, which became an essential session in Roman social life and made it easy for rulers to consolidate their region. Amphitheaters could also function as places for political purposes. Public architecture could be regarded as a means of soft power, which brought Roman prosperity and the fate of collapse.
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Валентинович Пилипчук, Ярослав. "About military-political history of Vainakh people in Ancient Times and Middle Ages." SCIENTIFIC WORK 65, no. 04 (April 21, 2021): 32–69. http://dx.doi.org/10.36719/2663-4619/65/32-69.
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This paper is dedicated to the reconstruction of ethnic and political history of the Nakhs in the Ancient Times, Middle Ages and Early Modern Times. Several Nakh tribes were known mainly to Georgians and Armenians. Nakhs were the main population of Georgia until the 4th century BC. The formation of the Iberian kingdom (Kartli) was closely connected with the interaction of the Kartvelian peoples with the nakhs of the South Caucasus, which appeared in Georgian sources under the name Durdzuks. The Nakhs were confronted with Scythians, Sarmatians, Alans n the North Caucasus. Therefore, Nakhs were better known in the South Caucasus. The most notable of the Durdzuk cluster was the tribe of the Tsanars. During the VIII-IX centuries Tsanars actively resisted the Arabs. The Tsanar chorebishop was one of the titles of the king of Kakheti and they actively participated in the Kakheti wars with the Abkhaz, Kartli, and Tao-Klardzhet kings. The final Kartvelization of the tsanars dates back to the XI century. Tushins, Pshavs, Khevsurs were kartvelized in the end of the XII century. Only the Batsbians retained the Nakh identity. Ethnonym Dzurzuk from the XIII century ceased to denote the Nakh population of the South Caucasus, which began to be designated by Kistins and Batsbians. Durdzuks from the XIII century these are the nakhs of the North Caucasus. The North Caucasian nakhs were ruled by the Alan kings in the XI-XIII centuries. Mongol invasion in XIII century weakened the power of the Alans over the North Caucasus. The territory of Chechnya united the Nakh state of Simsim in the middle of the XIV century, which at the end of the XIV century attacked by the Chagatays of Timur. Establish Georgian power over the highlanders in the middle of the fourteenth century. And in the 30s. XVII century Georgian kings Giorgi V and Teymuraz tried. Their real power was only over Georgian highlanders (Pshavs, Khevsurs, Tushins) and Batsbians. Kabardinians made a big campaign against the Nakhs in the middle of the XVI century. Temruk Idarov during the campaign of 1563 used the help of Nogays and Russians. Kabardinians entered the Sunzha region and drove the Ingush into the mountains. In the mountains was the possession of the Ingush Lars. The first of the Chechens to contact the Russians were the rulers of Aukh (Okoks of Russian sources). Some part of the Okoks in the XVII century evicted from Aukh on a plane to the area of Terek and Sunzha. The population of the Chechen possession obeyed the princes Turlovs from Gumbet. The people of Nokhch-Mokkh often opposed the Russians in the XVII century. There are some reasons to believe that they depended on the Kumyk rulers of the Andirean beilik. Avars and Kumyks also contributed to the penetration of Islam to the Chechens. Shibutians (Shatoys) and Chantiyans actively contacted Russians. Russian influence until the middle of the XVIII century it was rather nominal and was manifested in the presence of Cossacks and Streltsy on the Terek and Sunzha and in the exchange of embassies with Georgia. Not a single regional state such as the Safavid state or the Crimean Khanate has succeeded in establishing its power in the Central Caucasus. Chechens used vassality from the Russians as a counterweight to the influence of the Crimean Khanate and the Afshar state in the first half of the XVIII century, but this did not interfere with their situational alliances with the Kumyks and Crimean Tatars against the Russians. Chechens actively supported Islamic fanatics. Strengthening Russian power in the North Caucasus in the second half of the XVIII century led to the fact that the Ingush took Russian citizenship. There have been social changes in Chechnya. Societies drove out their princes. In this situation, the Chechens and other peoples of the Caucasus made an attempt to unite Sheikh Mansur. An attempt to unite Chechnya was also undertaken in the XIX century by Beibulat Taimiev. Key words: Vainakhs, Durdzuki, Chechens, Ingushes, Chechen domain, Georgia, Minor Kabarda, free societies
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Ur, Jason. "Sennacherib's northern Assyrian canals: New insights from satellite imagery and aerial photography." Iraq 67, no. 1 (2005): 317–45. http://dx.doi.org/10.1017/s0021088900001418.
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In discussions of the agricultural economies of ancient Mesopotamia, scholars commonly make a sharp distinction between intensive irrigation in the south and extensive rain-fed farming in the north (Weiss 1986; Bagg 2000: 283). In popular as well as academic publications Babylonia is strongly associated with canals, and when one thinks of large state-sponsored initiatives the massive integrated network of canals built by the Sasanian rulers of southern Mesopotamia (Adams 1978) normally springs to mind first. However, since the mid-nineteenth century archaeology and epigraphy have documented the great irrigation schemes of the Neo-Assyrian kings. The inscriptions of Sennacherib in particular refer proudly to his great network of canals, and often describe them in the context of luxurious gardens and parks. The inscriptions make mention of the waters' use for vegetable garden plots and, less frequently, for grain fields above and below Nineveh.
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Holcombe, Charles. "Chinese Identity During the Age of Division, Sui, and Tang." Journal of Chinese History 4, no. 1 (November 14, 2019): 31–53. http://dx.doi.org/10.1017/jch.2019.37.
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AbstractDuring the centuries after the fall of the Han dynasty, dozens of states rose and fell in geographic China, which was not only politically divided but also home to multiple separately named population groups, some of which were speakers of languages unrelated to Chinese. Yet, a single written language was used throughout the region, broadly common institutions were everywhere in place, and there was a widely shared collective historical memory. This memory included an assumed single line of legitimate sovereigns stretching back to the Sage Kings of legendary antiquity. Differently named population groups could adopt that written language, institutions, and historical memory, and their rulers could potentially even join that line of legitimate sovereigns. It was therefore relatively easy for the Sui and Tang dynasties, having militarily unified the geographic space of the old Han empire, to successfully depict themselves as heirs to a unitary China rooted in ancient memory.
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Peled, Ilan. "The Deviant Villain." Avar: An Interdisciplinary Journal of Life and Society in the Ancient Near East 1, no. 1 (January 28, 2022): 51–87. http://dx.doi.org/10.33182/aijls.v1i1.1529.
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This article combines theoretical and historical approaches for studying notions of heroism and villainy in ancient Mesopotamia, as reflected in royal propaganda and rhetoric. It focuses on the different manners in which Mesopotamian kings of the second and first millennia BCE constructed the image of their rivals as villains who deviate from the standard characteristics of the heroic ruler. The theoretical framework of the article is based on heroism studies, a recently-established field within the social sciences, which studies the role of heroes and villains in human society. The article utilizes these theoretical considerations for analyzing Mesopotamian royal inscriptions where the ruler’s rivals were portrayed as villains. Seven villain-archetypes are identified and discussed, each of which contrasting one or more of the typical heroic traits of the Mesopotamian ruler. By combining sociological, psychological and philological methodologies, this article offers a new perspective on ancient Mesopotamian society and culture.
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Bristol-Alagbariya, Edward T. "Aboriginal Ancient Grand Bonny Kingdom of Niger Delta in the Framework of its Primordial House System of Governance and Natural Law towards Sustainable Development in the Kingdom." Global Journal of Politics and Law Research 10, no. 3 (March 15, 2022): 1–32. http://dx.doi.org/10.37745/gjplr.2013/vol10n3pp132.
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The Primordial House System of Governance of Primaeval Niger Delta’s Bonny Kingdom, enhanced by natural law, features as the bedrock of the civilization and good governance (GG) in the Kingdom. The Primordial House System of Governance of Ancient Grand Bonny Kingdom (Ibanise), which is comprised of present-day Bonny Kingdom and Opobo Kingdom, was originated and institutionalized by the Founding Ancestors of the Ancient Kingdom, led by three hierarchical categories of paramount natural rulers of the three tiers of government of the Kingdom, during the Kingdom’s aboriginal era. The hierarchical categories are Ikpangi-Sibidapu (Institutionalized Lineage Heads), Amadapu (Community/District Heads and thus helpmates to Kings/Monarchs [Amanyanapu]), and Amanyanabo (owner of the land/King). The posts, positions or offices of these hierarchical categories, which have been in existence from time immemorial in Bonny Kingdom, are those of honour, traditional public service, trust, social responsibility and statesmanship, which were originated, systematized and institutionalized by the Founding Ancestors of the Kingdom towards the wellbeing of the people, Houses and entire Kingdom. This study employs socio-legal methodology to examine the Primordial House System of Bonny Kingdom and the role of natural law, namely proto-natural law, during the aboriginal era of the Kingdom, before Opobo Kingdom was established from it parent Bonny Kingdom, during the Kingdom’s Civil War of 1869/70. It discusses the premier natural rulers of aboriginal Bonny Kingdom, as well as four generations of Okoloama Ingie KiriFajie, namely Bonny Kingdom (Ibanise), comprised of Fourteen Lineages/Families/Houses. On this note, from a historiographical background, the study makes a case for GG, fair play, social justice and harmonious ways of life in Bonny Kingdom, based on the good, transparent, responsible and accountable stewardship of traditional rulers, towards the wellbeing of the people and sustainable development of the Kingdom, particularly in the realm of apex, peak or paramount traditional rulership of the three tiers of government of the Kingdom, namely the Lineage, Country-House and overall Kingdom-wide tiers of traditional governance in the Kingdom. Besides, this study demonstrates how the aboriginal era of Bonny Kingdom underscores the Kingdom as a classic African primordial sovereign state and civilization, as well as a pride of Ancestral Ijaw nation, which contributed to the development and advancement of Primaeval Niger Delta region and beyond.
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Chelidze, V. "Written Sources from Ancient Albanian-Georgian Communications (Sagdukht - Princess Rani and Queen of Kartli)." Язык и текст 7, no. 3 (2020): 89–99. http://dx.doi.org/10.17759/langt.2020070309.
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National-cultural and religious disappearance of the Christian countries of the Caucasus (Albania, Iberia, Armenia) from the V century was threatened by Persia. "Kartlis Tskhovreba" (History of Georgia) tells in detail about these acute and dramatic historical events. Historical writings from a later period show one feature of this region. The references to Rani (Aran) as Persia ("Mirian... called from Persia his relative, a descendant of kings, named Peroz") and the inhabitants of this country as Persians ("in Ran, wherever the Persians fought") should not be taken literally. In Georgian historical works, the terms "Persia" and" Persian " in addition to Persia and Persians also meant countries and peoples of the Near and Middle East-Arabs, Turks, and others: "Sultan Arfasaran came out, king of P e R s I I" (Leonti Mroveli, Life of kings); "P e R s I d s K I e s u l t a n s, far and near" ("Chronicle of the times of lash Giorgi", life of king Giorgi); "the Georgians entered the castle, and there was a strong battle, and p e R s s B a g d a d a were defeated" (Chronicle of the century). This situation is due to the fact that the entire territory to the East of the Caucasus for centuries belonged to and was ruled by the Persian Empire of the Achaemenid, Arshakid and Sasanian eras (much later the Arab Caliphate and then the Turkish Sultanate appeared on the historical scene). In Georgian historical texts, in particular in the chronicle "Life of the kings" by Leonti Mroveli, a logical geographical description is given about this – "Persians from the East of the sun". According to Georgian historical data, these peoples also include Albanians who lived to the East of the Georgians. One of the most notable historical events is an extensive episode of romantic love in the life of an Albanian Princess, the daughter of the ruler of Rani (Aran) Barzaboda and a thorough historical account of the dramatic state activities of the Queen of Kartli (Iberia), mother of the great Georgian king Vakhtang Gorgasal-S a g d u x t.
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Shariffudin, Siti Hajar binti, Rahmah Binti Ahmad H. Osman, Nurul Shahirah binti Majlan, and Naurah Hanani binti Mohd Yazid. "Islamic Perspective in ‘Hikayat Raja-Raja Pasai’ and its Relevance in the Contemporary Muslim World." Al Hikmah International Journal of Islamic Studies and Human Sciences 5, no. 3 Special Issue (July 1, 2022): 79–95. http://dx.doi.org/10.46722/hikmah.v5i3e.
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Dating back to the 15th century Nusantara, Hikayat Raja-Raja Pasai was known as the earliest retrievable written Malay scripture that contains Islamic or Arabized elements in its penning. This scripture which was originally written in Jawi writing, often used by the historians as an indication for the coming of Islam in the Malay World. The Islamized nature of Hikayat Raja-Raja Pasai reflects the position of Islam at that time, with Muslim rulers reigning over their kingdoms using Islamic laws and incorporate Islamic components in their traditions and customs practiced within their timeframe. The text also captured the issues erupted within the courts which is interesting to analyse. Although Hikayat Raja-Raja Pasai is often associated with its historical accountability, this article offers a new angle in viewing the ancient chronicle by reflecting its relevance six centuries later with the conditions of the contemporary Muslim world by using analytical research. This article aims to dig about the Pasai kings from the book and list the Islamic principles and what contradicts them with the contemporary world nowadays. The result has found that there is a lot of Islamic influence in and also what contradicts it, this story, although it is ancient and can relate some of them with the world today.
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Kudryavtsev, Alexander. "Ancient Derbent in the History of the Early Christian World." Vestnik of Saint Petersburg University. History 67, no. 3 (2022): 910–29. http://dx.doi.org/10.21638/spbu02.2022.314.
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Derbent has gone down in history as an outstanding monument of world fortification erected in the 5th–7th centuries AD to protect against the invasions of nomads of Eurasia. Extensivearchaeological research of Derbent, under the guidance of the author, revealed completely new stages of the city’s existence, and Derbent emerged not only as the main military and political stronghold of the world powers of the medieval East in the Caucasus but also as the largest economic and religious center of the region, where Christianity, Islam, Zoroastrianism, and Judaism penetrated and developed early. Derbent acquired a special significance in the history of the Christian world of the Caucasus during the reign of the Sasanian kings Yezdegerd II (439–457) and Peroz (459–484), ardent opponents of Christianity, when the struggle of the peoples of the Caucasus with the “teaching of magicians” severely aggravated. The Derbent fortifications began to play an important role in the anti-Iranian uprisings of the Caucasian rulers who relied on the nomads and mountaineers of the North Caucasus in their fight against the Sasanians. It was in the 60s of the 5th centuries, as our excavations have shown, that a cruciform temple was erected in the citadel of Derbent, which was transformed at the beginning of the 17th century into a reservoir. The most recent geophysical research, conducted in 2020, using georadar and laser scanning and photogrammetry confirmed the data obtained during the excavations about the religious purpose of the cross-domed structure in the citadel and its identification with the Christian temple of the 5th century, one of the oldest in Russia.
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Weitzman, Steven. "Forced Circumcision and the Shifting Role of Gentiles in Hasmonean Ideology." Harvard Theological Review 92, no. 1 (January 1999): 37–59. http://dx.doi.org/10.1017/s0017816000017843.
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One way in which ancient rulers proclaimed their power over war captives and slaves was to inscribe their bodies with a distinctive mark of ownership. For instance, according to Herodotus, the Persian king Xerxes ordered “royal marks” inscribed on Theban soldiers who had deserted to his side. To cite an example closer to the world of Judaism,3 Macc2.29 reports that the Hellenistic ruler Ptolemy Philopator ordered an ivy-leaf shaped “mark of Dionysus” branded onto Jews. Generally speaking, the mark of circumcision served a very different social role in antiquity, serving in many (though not all) contexts as a sign distinguishing Jews from others. There is reason to believe, however, that circumcision too could serve as a “rite of domination” marking Jewish power over Gentile bodies. Several sources refer briefly to incidents during the second and first centuries BCE when Jewish rulers forcibly circumcised Gentile peoples after subduing them in battle.
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Izzat Sultanovich, Yusupov. "The first stages of formation communication means in Khorezm." International Journal on Integrated Education 2, no. 5 (October 31, 2019): 98–100. http://dx.doi.org/10.31149/ijie.v2i5.147.
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In this article, there was highlighted the appearance and formation of communication service in human history, especially, in Khorezm the history of development of communication system dates back to early ancient. Appearance, formation and development processes of it in Khorezm oasis covers several thousand years. In the early periods, the population of the oasis had to use various ways to satisfy their requirements of communicating and relating with each other.
It is necessary to emphasize that the geographical location of the oasis also was of great importance in the appearance and peculiar development of communication service in ancient times, together with the ancient history of communications with nomadic tribes in indoor and outdoor territories and states. Because the needs of rulers for the information about the situation in dependent territories always increased after the formation of slave-owning society.
The beginning of paying attention to the development of controlling the system of sending and receiving messages and organizing special systems is a process continuously connected with the emergence of writings and there appeared opportunities of sending messages and information in written form because of letters.
One of the ancient communication objects, postal service was an object of sending decrees and messages and it was organized in the oasis as state system in the 5th and 4th centuries B.C.. As a result there was organized postal service along caravan roads. There was left information that news bearers and ambassadors of kings were provided with food and fast-running horses in special stops on the ways and they had their peculiar costume and order (payza) approving their profession and position.
Those stops were the reason for the rise of communication to a new stage together with serving as a place where tar couriers rest and change their horses.
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Prager, Christian M., and Geoffrey E. Braswell. "MAYA POLITICS AND RITUAL: AN IMPORTANT NEW HIEROGLYPHIC TEXT ON A CARVED JADE FROM BELIZE." Ancient Mesoamerica 27, no. 2 (2016): 267–78. http://dx.doi.org/10.1017/s095653611600033x.
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AbstractWe describe a remarkable artifact discovered during our 2015 excavations at the Maya site of Nim li Punit, Belize. It is a T-shaped jade pectoral worn on the chest by ancient Maya kings during rites in which they scattered copal incense (Figure 1). These rituals are described or depicted on six carved stone monuments (stelae) at the site. What is more, two stelae at the site depict rulers wearing the pectoral. The reverse side of the jade contains a long historical hieroglyphic text. Had the piece been recovered by illegal means and ended up in a private collection, much of the text would make little sense and it could not possibly be ascribed to Nim li Punit. The priceless worth of the Nim li Punit pectoral, therefore, lies not only in its hieroglyphic inscription but also in its known archaeological context and contemporary images of its use. We briefly describe that context and present a translation of the important text on the jade pectoral, which we interpret as a “wind jewel.”
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Alexandrov, Boris E. "Problems in studying of Akkadian expression ubānum ištēt ‘one finger’." Orientalistica 4, no. 3 (October 12, 2021): 596–619. http://dx.doi.org/10.31696/2618-7043-2021-4-3-596-619.
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The Akkadian expression ubānum ištēt ‘one finger’ is found in the Old Babylonian letters of the 18th century BCE, where it is used as an allegoric description of a close alliance between rulers. In the Assyriological literature, there are two possible explanations of the origin of this expression. According to the first one, the allegory of ‘one finger’ was based on a symbolic gesture performed by the kings while concluding a treaty. This gesture consisted of joining or locking thumbs or index fingers. The second explanation suggested that the expression ‘one finger’ referred to a phenomenon of syndactyly, i.e. an inborn defect of fusing of two or more fingers. The imagination of ancient Mesopotamians could turn such fused fingers into the symbol of alliance. W. L. Moran, whom these explanations belong to, considered the first one to be the clearest. Other scholars also accepted this explanation. Thus, in 2019 D. Charpin compared the Akkadian expression with a scene of concluding alliance between two Asian rulers of the 1st century AD, as described in the “Annals” of Tacitus. According to the Roman historian, the ceremony included binding the right thumbs of the two rulers. However, no direct proofs from written or iconographic sources from the 2nd millennium BCE were found, which support any of these explanations. The present article suggests considering as an iconographic proof of the first explanation the Ugarit stele, RS 7.116. This stele dates back to the 14th century BCE and likely preserves an iconographic source for concluding an alliance. The two rulers are standing in front of each other with a high table placed between them. On this table are sitting two tablets representing a treaty between the two parties. The rulers lean the elbows of one of their hands against the tablets and join (or are about to join) the fingers of those hands at the height of their heads. If this is so, and the Old Babylonian and Ugarit sources refer to the same gesture, the stele from Ugarit provides a sufficient ground for speculations about continuity of symbolic and legal practices in Syria and Mesopotamia in the 2nd millennium BCE.
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Penna, L. R. "Written and customary provisions relating to the conduct of hostilities and treatment of victims of armed conflicts in ancient India." International Review of the Red Cross 29, no. 271 (August 1989): 333–48. http://dx.doi.org/10.1017/s0020860400074519.
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Two thousand years before Grotius, Rachel, or Ayala recalled Europe to humanitarianism, ancient Indians had a body of rules for governing the relations between the States of the sub-continent in the event of armed conflicts. According to Professor A. L. Basham:“…in no other part of the ancient world were the relations of man and man, and of man and the state, so fair and humane… No other ancient law-giver proclaimed such noble ideals of fair play in battle as did Manu. In all her history of warfare Hindu India has few tales to tell of cities put to the sword or of the massacre of non-combatants. The ghastly sadism of the Kings of Assyria, who flayed their captives alive, is completely without parallel in ancient India. There was sporadic cruelty and oppression no doubt, but in comparison with conditions in other cultures, it was mild. To us the most striking feature of ancient Indian civilization is its humanity.”
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Palakurthi, Somanath. "The concept of Marketing in Dharma Shastra." KMICS Journal of Language Studies 1, no. 1 (2023): 1–6. http://dx.doi.org/10.62011/kmicsjls.2023.1.1.4.
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The existence of trade and commerce has been existing in the ancient India, where people have been using various concepts of marketing and these have been mainly used for the service and welfare of the people. For a proper business administration to take place there existed several rules and regulations as per Dharma sastra, which have been revised by the various kings as per the necessities and requirements. There is an empirical need to revisit such ancient historical state-crafts, as these may help us re-build our current architecture of trade and commerce for a sustainable and better relations with the people and nations.
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Prihatmoko, Hedwi, and Wanny Rahardjo Wahyudi. "REPRESENTASI ANAK WUNGŚU SEBAGAI PENGUASA KERAJAAN BALI KUNO." AMERTA 41, no. 1 (June 30, 2023): 67–88. http://dx.doi.org/10.55981/amt.2023.839.
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Abstract. Representation of Anak Wungśu as the Ruler of the Ancient Balinese Kingdom. Representation is the process by which cultural agents use language, in a broad sense, to produce meaning, while meaning is created to represent a concept. Ancient Indonesian kings, including ancient Balinese kings, also engaged in the production of meaning to represent themselves, one of which was through inscriptions. King Anak Wungśu had a distinct portrayal as a king compared to his predecessors, particularly in the title used to address him. Nevertheless, the representation of an ideal king remained constructed around the figure of Anak Wungśu. There are three aspects to consider regarding the process of meaning production in Anak Wungśu’s inscriptions, namely the world of things, the conceptual world, and the signs. The data used are transcriptions of old Balinese inscriptions, research findings, and other scientific works related to epigraphy. Analysis was done by sorting, grouping, and translating the information within the inscriptions to provide an overview of the world of things, the conceptual world, and signs. The study in this article indicates that the representation of the ideal king of Anak Wungśu was constructed based on the concept of aṣṭabrata and his self-association with gods. The representation of this ideal king was also built through his policies as a manifestation of applying aṣṭabrata during his reign. Keywords: Inscription, Bali, Ancient History, Representation, Anak Wungśu, Ideal King, Aṣṭabrata. Abstrak. Representasi adalah proses ketika pelaku budaya menggunakan bahasa, dalam arti yang luas, untuk memproduksi makna, sedangkan makna diproduksi untuk mewakili suatu konsep. Raja-raja pada masa Indonesia Kuno, termasuk raja Bali Kuno, juga melakukan produksi makna untuk merepresentasikan dirinya, salah satunya melalui prasasti. Raja Anak Wungśu memiliki penggambaran yang berbeda sebagai seorang raja jika dibandingkan dengan raja-raja pendahulunya, terutama dalam penyebutan gelarnya. Kendati demikian, representasi sebagai raja ideal masih tetap terbangun pada sosok Anak Wungśu. Terdapat tiga aspek yang perlu diperhatikan terkait proses produksi makna di dalam prasasti Raja Anak Wungśu, yaitu dunia realitas, dunia konseptual, dan tanda. Data yang digunakan berupa transkripsi prasasti Bali kuno, hasil penelitian, dan karya ilmiah lain yang berkaitan dengan bidang epigrafi. Analisis berupa pemilahan, pengelompokan, dan penerjemahan keterangan-keterangan dalam prasasti dilakukan untuk memberikan gambaran terkait dunia realitas, dunia konseptual, dan tanda. Kajian dalam artikel ini menunjukkan bahwa representasi raja ideal dari Anak Wungśu dibangun berdasarkan konsep aṣṭabrata dan pengasosiasian diri dengan dewa. Representasi raja ideal itu dibangun juga melalui kebijakan-kebijakannya sebagai bentuk penerapan aṣṭabrata di dalam kehidupan bernegara. Kata kunci: Prasasti, Bali, Sejarah Kuno, Representasi, Anak Wungśu, Raja Ideal, Aṣṭabrata.
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Sazonov, Vladimir. "Mõningad märkused nelja ilmakaare kuninga ja jumal-kuninga kontseptsiooni kohta Sumeris ja Akkadis 3. at eKr." Mäetagused 78 (December 2020): 173–84. http://dx.doi.org/10.7592/mt2020.78.sazonov.
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This article is dedicated to the issues related to the King of the Four Corners and the God-King in ancient Sumer and Akkad in the 3rd millennium BCE. The author shows that the title King of the Four Corners has always deified the ruler, but the ruler who used the title King of the Universe never claimed divinity. What conclusions can we draw? Except in two cases – the case of Erri-dupizir and the case of Utu-ḫeĝal – all kings who used the title king of the four corners were deified. Erri-dupizir was a foreigner, more a warlord or tribal chief of the Gutians than a king, but he tried to legitimate his power by using Akkadian-Sumerian formulas, among them royal titles. Utu-ḫeĝal freed Sumer from the Gutians’ yoke and re-introduced old Sumero-Akkadian ideological elements, among them the king of the four corners, because he wanted to be as powerful and strong as the Akkadian king Narām-Su’en, who was an example for Utu-ḫeĝal. We do not have any proof regarding the deification of Utu-ḫeĝal, as he ruled only 6–7 years, and we have only a few texts from the time of his reign. More interesting is the fact that none of the Sumerian or Akkadian kings who used the title king of the universe in the 3rd millennium and even in the early 2nd millennium BCE (Isin-Larsa period) were deified (at least we do not have a firm proof). How to explain this phenomenon? Firstly, I think the title king of the four corners had a slightly different meaning than king of the universe; however, both are universalistic titles. The title king of the four corners was probably seen as a wider and more important universalistic title in the sense not only of universal rule, but also of ruling the divine universe and divine spheres (heaven, sun, stars, etc.). It seems that it included some kind of divine aspect, while at least the Sumerian version of the title lugal an-ubda-limmuba means “king of the heaven’s four corners”. The title king of the four corners was related to the universe order, to the sun and the cosmos, and to cosmic divine powers, and they were connected to the universal order. We can see that sometimes the title king of the four corners was used to refer to gods in Ancient Mesopotamia – for example in the case of the god Tišpak in Ešnunna – but never king of the universe. Secondly, early dynastic rulers (e.g. Lagash or Uruk), who never used universalistic titles for themselves, addressed universalistic expressions and epithets to the main gods – e.g., Enlil, Ningirsu, etc. For example, Lugal-kiğine-dudu of Uruk claimed: “Enlil, king of all lands, for Lugal-kiğine-dudu – when the god Enlil truly summoned him, and (Enlil) combined (both) lordship and kingship for him”. Thirdly, ruling over all the lands from east to west or over the corners of the universe – these epithets may be used for gods. LUGAL KIŠ (later Akkadian šar kiššati(m)) in its early original meaning was seen only as “ruler over Kiš (or ruler over (the northern part of) Sumer)”; it was an important though more regional and geographic title. Fourthly, only much later did it acquire the meaning king of the universe but I am not sure about that meaning at all. In that case, king of the four corners had a different meaning; the title designated not only ruling over the world but it probably included some kind of divine aspect as well (Michalowski 2010). In that case the title šar kibrāt arbaˀi(m) – king of the four corners could be seen as more universal than LUGAL KIŠ (šar kiššati(m)). There still remain several questions which need to be solved: * Was LUGAL KIŠ in its Akkadian form šar kiššati(m) a universalistic title at all? * Or was LUGAL KIŠ a hegemonic title showing certain hegemonic rule or lordship over (all) Sumer (and Akkad?) but not including the whole world (here: Mesopotamia)? * Could it be for this reason that the king who used the title king of the four corners had to be deified but the king who was LUGAL KIŠ had not?
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Tryl, Fabian. "Od Otniela do Saula. Początki państwowości izraelskiej." Ruch Biblijny i Liturgiczny 58, no. 1 (March 31, 2005): 5. http://dx.doi.org/10.21906/rbl.569.
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Period after Joshua’s death was very important in history of Israel. Unorganised tribes were been under influences of better-developed Canaanites and only begun to create more monolith society. Additional factors have been dangerous from outside and numerous invasions of enemies so sometimes Israel was a subordinate foreigner ruler.Overcoming particularisms and trying to set against this situations Israelites inducted kind of rulers governing of federations of few tribes, who Bible call “the Judges”. Etymology of this term and similar examples from another regions of ancient Near East sign its sacro-political character. Has been trust that appointed they God alone in answer of petitions of Israelites. Book of Judges mentions row of names but not much we know about these persons. However seem that much of they it’s possible to relate with priestly tribe of Levites.Situation becomes especially dangerous when Israelites have begun war with better-organised and armed Philistines. It was time of last and greatest judge, Samuel, who appointed first king of united state Israelites, Saul. He didn’t rule long and post successfully fights with Philistines was killed in battle. However earlier was happened something what caused Saul with Samuel and Yahweh “rejected” king. As his successor is induct David, who however got power just after Saul’s death.On time of first king of Israel is date beginning of Yahwism as a state-religion. It didn’t mean Israelites were become monotheists but it was first step of this process where faith of Yahweh been one of most important factors keeping the sense unity among the Israelites.Negative image of Saul in the Bible most probably created writers connected with later kings from David’s dynasty.
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Vojvodic, Dragan. "The selection of royal figures in the image of power during the Palaiologan epoch: Byzantium - Serbia - Bulgaria." Zbornik radova Vizantoloskog instituta, no. 46 (2009): 409–33. http://dx.doi.org/10.2298/zrvi0946409v.
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The preserved presentations of the Byzantine basileis of the XIII, XIV and XV centuries show that the creators of the late Byzantine monarchical portraits adhered to certain traditional rules when selecting the personages from the ruling house, which they were to portray. Defining which figures were to be depicted in the portrayal of power depended to a large extent on the changing circumstances and events in the imperial house. However, at the same time this was also based on a significantly more profound conception that rested on principles that had evolved in the course of a long history. The understanding of who could personify power was refracted through the prism of ideology and reflected in carefully shaped iconographic matrices. The omission of the images of certain members of the ruler's house, just as much as their inclusion, carried a certain meaning, as did the hierarchical arrangement of those who were portrayed. Generally speaking, this depended on the degree of their kinship with the sovereign, their sex, titles or dignities, and the connection of the members of the dynasty with the emperor's particular marriage. Therefore, one can rather clearly distinguish certain constants, if not rules, according to which some figures were omitted and others included, and, the specific changes that occurred from the end of the Middle Byzantine period till the fall of the Empire. The development of a unique kind of feudalism played a particular role in the specific characteristics in determining who was to appear in the monarchical portraits of the Palaiologan epoch in Byzantium and the states in its neighbourhood. As the preserved portrait ensembles and known written testimonies indicate, we find the images of the rulers' daughters did not feature in presentations of the 'emperors of the Romans' from the Late Byzantine period. In the Palaiologan epoch, they did not participate in the governing of the state nor were they taken into consideration in plans for succession to the throne. In the earlier period of Byzantine history, slightly different circumstances and views prevailed. That is why, owing to some specific circumstances, the emperor's daughters were sometimes depicted in the portraits of the imperial family. However, from the time of the Komnenoi when the medieval dynastic awareness finally asserted itself in Byzantium, the images of the emperor's female progeny practically vanished from the pictures of those who wielded supreme authority. The custom of omitting the figures of the emperors' daughters from the presentations of the ruling houses was also accepted and rather strictly obeyed for a long time in the portraiture of the neighbouring Orthodox Christian countries. In Serbia, this was disregarded only till just before the state collapsed, while in Bulgaria, exceptions to this rule were observed a little earlier. This was the result of accepting the ideological and iconographic models that were distinctive for the nobility, at the height of the feudal period. The images of daughters-in-law had always been omitted even more consistently than in the case of the figures of daughters in the monarchical presentations of the Byzantine and other Orthodox Christian rulers. As a rule, they were not depicted close to the image of the sovereign, even when they were the wives of the proclaimed and even crowned co-rulers, and successors to the throne. It is very probable that this custom survived into the Palaiologan era even though there are some signs that in Byzantium, this rule may have been disregarded in some cases. The figures of sovereigns' wives and sons had a significantly different status from the images of daughters and daughters-in-law. As a rule, they played an essential and customary role in the monarchical presentation because the rulers' wives and male successors had a stake in authority, in its transfer and succession. Still, it often happened that even wives and sons were omitted from such a presentation - all or some of them. The principle of presenting the individual portraits of emperors was inaugurated in early Byzantium and later, was continually applied even when depicting rulers who were married and had numerous offspring. Different factors could have influenced the decision to depict the monarch alone, even trivial factors. Nonetheless, when insisting on the individual image of the emperor, the ideology upon which this image was based was crucial. The separate portrait of the supreme ruler best explained the iconic essence of monarchical power as a reflection of the King of Heaven and brought to the forefront the exclusivity of the emperor's mimetic collusion with the divine source of power. That is why such a presentation was able to represent the idea and the authority of all earthly majesty through the image of one anointed man. The introduction in the monarchical portrait of the ruler's sons, who were not crowned or proclaimed co-emperors, is a very interesting phenomenon that was characteristic of monumental and miniature painting in the Palaiologan epoch. In the Middle Byzantine period, only those male descendents, who had the status of co-rulers and were crowned, were depicted next to the imperial sovereign. The custom of including uncrowned sons and ruler's sons who had not been initiated in the affairs of state in the presentation of the ruler's house can also be observed from the second half of the XIII to the middle of the XV century in Serbia. It appears that this custom also left traces even in Bulgarian art. On the other hand, the images of the ruler's sons, who had not received the imperial crown, were omitted in the presentations on coins dating from the Palaiologan epoch. Such action was fully in keeping with ancient Byzantine customs in defining the monetary image of authority. An exception could be only one type of coin that many believe to have been produced in the time of Andronikos III, which bore the image of the very young emperor's son, John. Nevertheless, it is more probable that this coin came into being during the regency period, after Andronikos' death in 1341 and the coronation of John V. A little later in the Palaiologan era, however the image of the co-ruler was omitted in the Byzantine monetary image of authority even when he was crowned and bore the title of autokrator. Apparently, the joint presentations of the rulers and co-rulers disappeared completely from Byzantine coins, after the final rupture between John V Palaiologos and John VI Kantakouzenos. In fact, not one of the types of coins bearing the joint images of the ruler and co-ruler has been reliably attributed and classified in this period. Meanwhile, it is important to note that the suppression of the joint presentation of the emperor and co-emperor on Byzantine coins occurred parallel to the unusual appearance of separate co-ruler coins. Separate coins were produced simultaneously by John V and Matthew Kantakouzenos, John V and Andronikos IV, Manuel II and John VII. The production of such coins reflected the complicated political circumstances in the Empire. The situation was affected not only by clashes between the rulers and the co-rulers but also by the periodical assumption of supreme power by the co-rulers, as well as by the later development of Byzantine feudalism. Circumstances characteristic of the later period in Byzantium, which was caught up in a particular process of feudalisation, changed the customs and led to unusual iconographic solutions even in other media. An illustrative example of this is the well-known ivory pixis, which is kept in the Dumbarton Oaks Collection in Washington. Displayed on it, despite the customs of long ago, are the two separate imperial families of John VII, and Manuel II, one beside the other. In iconographic terms, this looks less like a presentation of co-rulership and more like a presentation of almost parallel rules. In the Late Byzantine epoch, another peculiarity is that the image of the augusta is only encountered in exceptional circumstances on coins of the Byzantine Empire. Among the numerous empresses from the Palaiologan dynasty, only Anne of Savoy was depicted on coins and this seems to be just from the moment when she became the regent. Meanwhile, on the presentations of the rulers of the Serbian and Bulgarian states, one can follow the iconographic consequences of the dynastic complications caused by the remarriages of the rulers. The monarchical presentations from the period of the kings Milutin and Stefan Decanski, or the emperor John Alexander, show that it was quite hard to assemble the figures of the new wives of the said rulers and the sons of those same rulers from their earlier marriages, who were heirs to the throne near the figure of the state's sovereign ruler. If one desired to present a clear dynastic situation, those persons ruled each other out. Sometimes, the ruler's son from a previous marriage took precedence, while in another case the emphasis was on the new queen and her offspring.
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Estrada-Belli, Francisco, and Alexandre Tokovinine. "A King's Apotheosis: Iconography, Text, and Politics from a Classic Maya Temple at Holmul." Latin American Antiquity 27, no. 2 (June 2016): 149–68. http://dx.doi.org/10.7183/1045-6635.27.2.149.
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Excavations at the ancient Maya city of Holmul, Petén, have led to the discovery of a building decorated with an intricately carved and painted plaster frieze. The iconography of the frieze portrays seated lords, mountain spirits, feathered serpents, and gods of the underworld engaged in the apparent rebirth of rulers as sun gods. Large emblems carved on the side of the building identify the structure as a shrine for ancestor veneration. A dedicatory text carved along the bottom of the frieze contains a king list and references to the political and familial ties of the ruler who commissioned the temple. Together, the iconography and text of this structure provide evidence of function and meaning. They also shed new light on a century during Classic Maya history known as the Tikal “Hiatus,” for which a limited number of texts are available. The information derived from this monument also broadens our understanding of the nature of hegemonic relationships among Classic Maya states.
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Abdulla Al Mahmud. "The Inception of the Kashmir Crisis: Inquiries from a Historical Perspective (1931– 1947)." International Journal of Social, Political and Economic Research 7, no. 2 (June 2, 2020): 196–213. http://dx.doi.org/10.46291/ijospervol7iss2pp196-213.
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In the context of the Indian subcontinent, politically and economically "Kashmir" is a significant region. Kashmir has been involved with the politics of the subcontinent since ancient times as a Vital Organ. Foreign powers have been influencing Kashmir politics in almost all ages. During the Muslim rule in the middle ages, Kashmir was known as a politically stable and economically prosperous region. However, during the rule of the Sikhs (1819-1846) and the Dogra kings (1846-1947), the general population of Kashmir was absorbed. At that time, 70 percent of the total population of Kashmir, despite being Muslim, has been deprived of their rights by a small number of rulers. India and Pakistan were created on the basis of religion in the Indian subcontinent. According to the British government's decision, Kashmir was deprived of its right to join India or Pakistan on the basis of the majority of the subcontinent's domestic states. The dream of independence for Kashmiris turned into a nightmare in the role of the last British representative, Lord Mount Batten, then Congress leader Pandit Jawaharlal Nehru, Kashmir's local representative Sheikh Abdullah, Pakistani leaders and King Maharaja Hari Singh in Kashmir. After World War II, when different regions of the world began to be liberated from the chain of imperialism, the occupation and oppression of Kashmir began again. Despite the postmodern era, the Kashmir crisis continues. This article seeks to find out where the main source of the Kashmir crisis that has been going on for decades, and what has worked behind it.
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Savostina, Elena A. "CONCERNING THE PECTORAL FROM THE BURIAL MOUND TOLSTAYA MOGILA. BASED ON THE STUDY OF SCYTHIAN RELICS OF GREEK WORK." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 6 (2021): 14–27. http://dx.doi.org/10.28995/2686-7249-2021-6-14-27.
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The uniqueness and complexity of the composition on the pectoral examined here, a piece gold jewelry from the Scythian burial mound Tolstaya Mogila, С. 4 BC, encouraged researchers to assume it held exceptional significance in Scythian culture, and the idea emerged that the pectoral belonged to a Scythian cult role, and this view has been developed in most studies. However, we do not have any information confirming ritual its use. The pectoral was found in the mound, but outside the burial itself. The plot of the main narrative depicted can be correlated with an ancient legend about the origin of the dynasty of the Macedonian kings, the Argeades. Its style and technical features do not rule out identification of the place of manufacture as Macedonia or Northern Greece. The “Scythian tradition” in modern scholarship allows for the exchange of Royal gifts, as well as military trophies, between Scythian and Macedonian (Greek) rulers. Still, many things remain unclear. The pectoral has no analogues either in the Scythian world, or in the Greek. Despite the correspondence of its elements and techniques with those of other works, the pectoral remains an exceptional and individual work of art, still unsurpassed in the complexity of its design and the quality of its workmanship.
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Yin, Ming. "Virtue: Catholic Humanism in the Consilium de Emendanda Ecclesia." Trans/Form/Ação 46, no. 3 (September 2023): 181–200. http://dx.doi.org/10.1590/0101-3173.2023.v46n3.p181.
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Abstract: How to view the reform of the Catholic Church in the sixteenth century and its relationship with virtue as an important issue in studying humanist philosophy. Humanists emphasize that virtue education is the foundation for cultivating personality and believe restoring the virtues of the church is the “cure” for the ills of the early modern church. Consilium de emendanda ecclesia (1537) is the Catholic humanists’ practice of virtue. This is reflected in proposals to strengthen educational norms and socio-moral disciplines and emphasize perfecting clerical virtue as the driving force for reform. In addition, under the guidance of virtue ethics, virtue politics becomes the guiding ideology of those humanists’ political practice, where they recognize the Pope´s authority and the one of the Church, associating virtue with the legitimacy of power. The virtue philosophy in Consilium forms the ideological foundation for the Reformation of the Catholic Church. The ancient Chinese scholar Dong Zhongshu (179-104 B.C.) practiced a similar politics of virtue. In Luxuriant Gems of the Spring and Autumn, he combined the legitimacy of rule with virtue based on the kings’ divine right, thus perpetuating the Confucian concept of the “sage”. Both Catholic humanists and Dong emphasized the importance of the rulers’ virtue as agents of God.
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Fedyaev, A. P., and R. Kh Fedyaeva. "Poem by Kul Gali «The Legend of Yusuf» as an object of culturological analysis." Heritage and Modern Times 6, no. 3 (November 18, 2023): 268–75. http://dx.doi.org/10.52883/2619-0214-2023-6-3-268-275.
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This article justifies that «cultural models of growth» are the main unit of the historical process and are regularly repeated in various civilizations and cultures. It is found out, that Yusuf was a historical person and King of Ancient Egypt during the rule of the Hyksos dynasty pharaohs. The unknown names of the rulers of Egypt – Reyan and Kytfir – are discovered. It was also revealed, that the images of Yusuf and Zuleikha reflected the features of Pharaoh Akhenaten and his wife Nefertiti. It has been suggested that it is possible to find the untouched burial of Pharaoh Akhenaten. It has been proven that the origins of self-awareness of the Tatar ethnic group lay in the depths of centuries and are associated with the history of Ancient Egypt.
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Utami, Luh Suwita, I. Wayan Ardika, and I. Made Suastika. "POWER RELATIONS IN THE TAMBLINGAN INSCRIPTION IN THE X-XIV CENTURY AD." E-Journal of Cultural Studies 14, no. 2 (May 31, 2021): 43. http://dx.doi.org/10.24843/cs.2021.v14.i02.p05.
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The king, as the ruler of a region, in the past published inscriptions that functioned as a tool in disputing his power. The inscription contains a discourse about granting rights by the king or high-ranking royal officials to a group of residents in an area. In the X-XIV centuries AD in Bali, a number of inscriptions were published for the Balinese who lived in Tamblingan. This inscription tells about various obligations, taxes, social rules and curses to the people in Tamblingan issued by the kings.This study aims to determine the form of power relations, ideological elements, and implications of power relations contained in the ancient Balinese inscriptions of the X-XIV centuries AD related to the Tamblingan area. The data collection method used in this research is a literature study of the inscriptions published in the X-XIV centuries AD related to the Tamblingan area. In addition, the research also uses interview and observation methods. This research is expected to reveal the forms of power relations of several kings who issued inscriptions for the Tamblingan region. The theories used are deconstruction theory, power relation theory, hermeneutic theory, and discourse theory. In these inscriptions power relations occur in social, economic, religious and social aspects. The ideologies are economic ideology, political ideology and knowledge ideology.
Keywords: power relations, Tamblingan inscriptions, ideology
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Price, T. Douglas, James H. Burton, Paul D. Fullagar, Lori E. Wright, Jane E. Buikstra, and Vera Tiesler. "Strontium Isotopes and the Study of Human Mobility in Ancient Mesoamerica." Latin American Antiquity 19, no. 2 (June 2008): 167–80. http://dx.doi.org/10.1017/s1045663500007781.
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We analyzed strontium isotopes in more than 500 samples of shell, bone, and dental enamel from modern and archaeological contexts throughout Mesoamerica. The results correspond closely with expectations based upon the local geology and earlier measurements of geological materials. The results show that isotopic variation is significant across Mesoamerica. Thus strontium isotope ratios in dental enamel, which mark the place of childhood residence, can be used not only to document mobility but also in some cases to determine geographic origin. We present five archaeological case studies to illustrate the anthropological significance and range of applications for this technique: the origins of individuals in the “Oaxaca Barrio” at Teotihuacan, a northern origin for the founder of Copan, a local king at Tikal, the regional origin of two of Palenque's rulers, and individuals of African birth in a colonial cemetery in Campeche.