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Автор: Grafiati
Опубліковано: 18 травня 2024

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Статті в журналах з теми "KINGS AND CULTS"

1

Erickson, Kyle. "ANOTHER CENTURY OF GODS? A RE-EVALUATION OF SELEUCID RULER CULT." Classical Quarterly 68, no. 1 (March 16, 2018): 97–111. http://dx.doi.org/10.1017/s0009838818000071.

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This paper proposes that living Seleucid kings were recognized as divine by the royal court before the reign of Antiochus III despite lacking an established centralized ruler cult like their fellow kings, the Ptolemies. Owing to the nature of the surviving evidence, we are forced to rely heavily on numismatics to construct a view of Seleucid royal ideology. Regrettably, it seems that up until now much of the numismatic evidence for the divinity of living Seleucid rulers has not been fully considered. I argue that the evidence from silver coinage produced in the name of the Seleucid kings presents a version of the official image of the reigning king and that images which portray the king as divine reflect central acceptance of the king's divinity. This is clear from the epithets on the coinage of Antiochus IV and his successors, but I will argue that the same principle holds for all earlier Seleucid kings. Thus coinage with divine images of Seleucid kings provided one of the mechanisms through which the royal court transmitted the divine nature of the kings to the population. As we will see, in the case of Antiochus Hierax, local considerations also influenced the numismatic representation of the king. This blurring of boundaries between the local veneration of the king, which has long been accepted as normal civic practice in the Greek city-states and in non-Greek temples, and the royal images of the divine king calls into question the strict division between civic and centralized ruler cults. The reflection of local cults within royal ideology can be seen as a manifestation of a negotiating model of Seleucid power that relied heavily on a dialogue with a wide range of interested groups. This article argues that the inconsistencies in the development of an iconography of divine kingship before the reign of Antiochus IV is a manifestation of the same phenomenon.
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2

Rollason, D. W. "Relic-cults as an instrument of royal policy c. 900–c. 1050." Anglo-Saxon England 15 (December 1986): 91–103. http://dx.doi.org/10.1017/s0263675100003707.

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A considerable body of evidence shows that the kings of later Anglo-Saxon England concerned themselves very seriously with the cult of relics. No doubt this involvement arose in part from their piety; but as I hope to show there are grounds for thinking that it also derived from the importance of relics and relic-cults as instruments of royal policy, expressing and reinforcing the kings' power and position. I shall consider in turn three aspects of royal activity with regard to relics: firstly the collection and donation of relics by the kings in order to increase their prestige and to symbolize their political status; secondly the use of relics in the processes of government; and thirdly royal patronage of particular relic-cults as an expedient to political influence.
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3

Verghese, Anila. "Deities, cults and kings at Vijayanagara." World Archaeology 36, no. 3 (September 2004): 416–31. http://dx.doi.org/10.1080/1468936042000282726812a.

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4

Marjanovic-Dusanic, Smilja. "Patterns of martyrial sanctity in the royal ideology of medieval Serbia continuity and change." Balcanica, no. 37 (2006): 69–79. http://dx.doi.org/10.2298/balc0637069m.

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Especially important for the development of the holy king concept with the Serbs appears to be the early period of Serbian sovereignty, initially in Zeta, and subsequently in Raska under Stefan Nemanja and his descendants. During the eleventh century, cults of royal martyrs arise across the Slavic world, receiving a most enthusiastic response connected with the spread of the martyrial and monastic ideals in Byzantium. The cult of St Vladimir is the earliest royal saint's cult with the Serbs, and it is rightfully set apart from the ideologically consistent whole encompassing the subsequent cults of the Nemanjic rulers. The cult of this royal saint undergoes a change in the twelfth century as regards the image of the exemplary ruler. The martyrial cults of holy kings emerge in medieval Serbia only in the fifteenth century, under the influence of completely different motives. The cults of national royal saints associate domestic dynasties with the Old Testament-based traditions of God-chosenness, which play a central role in the processes of securing political legitimation for ruling houses. At the turn of the fourteenth and fifteenth centuries, we can see both the national and universal relics being used for raising an awareness of chosen ness observable in expanding the sacred realm as the fatherland's prayerful shield. In that sense, all-Christian relics, especially those of Constantinopolitan provenance, become integrated into domestic traditions.
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5

Nelson, Richard D., and R. H. Lowery. "The Reforming Kings: Cults and Society in First Temple Judaism." Journal of Biblical Literature 111, no. 4 (1992): 697. http://dx.doi.org/10.2307/3267443.

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6

Knoppers, Gary N. "The Reforming Kings: Cults and Society in First Temple Judah." Journal of Jewish Studies 47, no. 2 (October 1, 1996): 356–57. http://dx.doi.org/10.18647/1909/jjs-1996.

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7

Chen, Frederick Shih-Chung. "In Search of the Origin of the Enumeration of Hell-kings in an Early Medieval Chinese Buddhist Scripture: Why did King Bimbis?ra become Yama after his Disastrous Defeat in Battle in the Wen diyu jing ???? (‘S?tra on Questions on Hells’)?" Buddhist Studies Review 31, no. 1 (July 24, 2014): 53–64. http://dx.doi.org/10.1558/bsrv.v31i1.53.

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The idea of a purgatorial journey to the Ten Kings of the Ten Hells is a distinctive feature of funerals and ancestral worship in Chinese Buddhism and Chinese popular religions. In Indian Buddhism ideas emerged of chief deities presiding over others in a few of many heavens and of various hells with different tortures governed by Yama and his messengers, yet the idea that each hell was governed by a ‘king’ is not found in early Indian Buddhist sources. This article examines what is probably the earliest enumeration of hell-kings, in the S?tra on Questions on Hells. This very early example derives from an extraordinary story about how King Bimbis?ra and his eighteen ministers became Yama and kings of eighteen hells after a disastrous defeat in battle. My analysis will illustrate how this account was probably consciously formulated by an author familiar with two sources: (i) the story of the Buddha’s concern about the fate of his followers in the Shenisha jing (????; Janavasabha Sutta), and (ii) the popular Chinese belief in sacrificial cults of ‘defeated armies and dead generals’.
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8

Law, Robin. "‘My Head Belongs to the King’: On the Political and Ritual Significance of Decapitation in Pre-Colonial Dahomey." Journal of African History 30, no. 3 (November 1989): 399–415. http://dx.doi.org/10.1017/s0021853700024452.

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The kings of Dahomey in the eighteenth and nineteenth centuries claimed to ‘own’ the heads of all their subjects. Contemporary European observers of the pre-colonial period understood this claim in terms of the king's exclusive (and arbitrary) right to inflict capital punishment, decapitation being the normal Dahomian method of execution. More recent Dahomian tradition, however, suggests a ritual aspect to the claim, connecting it with stories that the early king Wegbaja (the second or third ruler of Dahomey, but conventionally regarded as its true founder and the creator of many of its political and judicial institutions) prohibited the decapitation of corpses before burial, supposedly in order to prevent the misappropriation of the heads for use in the manufacture of ‘amulets’, or for ritual abuse by enemies of the deceased. The article argues, drawing upon contemporary European accounts of the pre-colonial period and ethnographic material from the neighbouring and related society of Porto-Novo as well as Dahomian traditions, that unlike many of the supposed innovations traditionally attributed to Wegbaja this prohibition of the decapitation of corpses is probably a genuine Dahomian innovation, even if its attribution specifically to Wegbaja is doubtful, but that its significance and purpose is misrepresented in Dahomian tradition. The decapitation of corpses in earlier times was probably related to the practice of separate burial and subsequent veneration of the deceased''s head as part of the ancestor cult of his own lineage. The suppression of this practice by the kings of Dahomey can be understood in terms of their desire (for which there is other evidence) to downgrade the ancestor cults of the component lineages of Dahomey, in order to emphasize the special status of the public cult of the royal ancestors, and more generally to concentrate or monopolize ritual as well as political and judicial power in the hands of the monarchy.
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Morris, Colin. "San Ranieri of Pisa: The Power and Limitations of Sanctity in Twelfth-Century Italy." Journal of Ecclesiastical History 45, no. 4 (October 1994): 588–99. http://dx.doi.org/10.1017/s0022046900010770.

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Studies of medieval society in recent years have laid increasing stress on the effectiveness of the power of the saints. They enriched their churches, defended their possessions, created great centres at once of pilgrimage and commerce and provided for the healing of the sick and the care of the poor. The cults of the saints formed a model for secular government. Kings appeared before their people as walking reliccollections and exercised the power of healing, and patron saints (like St Mark at Venice and St Denis in France) helped to define the identity of the political communities over whose well-being they were thought to preside. Often such saints, even those whose cults were rapidly developing in the eleventh and twelfth centuries, were figures from the New Testament or from the ages of conversion: St James at Compostella, Mary Magdalen at Vézelay, and Benedict at Fleury. On occasions, however, a charismatic figure in contemporary society emerged as the centre of a healing cult and a focus for widespread devotion.
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Gerbrandt, Gerald. "Book Review: The Reforming Kings: Cults and Society in First Temple Judah." Interpretation: A Journal of Bible and Theology 47, no. 2 (April 1993): 190–92. http://dx.doi.org/10.1177/002096430004700220.

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Дисертації з теми "KINGS AND CULTS"

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Sarma, Gopesh Kumar. "KINGS AND CULTS IN THE LAND OF KAMAKHYA UP TO1947 : A Study on Religion, Power and State." Thesis, University of North Bengal, 2014. http://ir.nbu.ac.in/handle/123456789/970.

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Zhang, Qiu Li. "Cult of the Dragon King as a rain god in China." Thesis, University of Macau, 2015. http://umaclib3.umac.mo/record=b3325758.

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Riley, William. "King and cultus in Chronicles : worship and the reinterpretation of history /." Sheffield : Sheffield Academic Press, 1993. http://catalogue.bnf.fr/ark:/12148/cb356120254.

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Pitts, Audrey. "The Cult of the Deified King in Ur III Mesopotamia." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:17467243.

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The topic of divine kingship in Mesopotamia, and in the Ur III period (ca. 2112-2004 B.C.E.) in particular, has been the subject of studies focused on aspects such as its ideology, rhetoric, political motivation, and place in the history of religion. This dissertation is concerned with more pragmatic aspects of the phenomenon, and investigates what, if any, effect the institution of divine kingship had on day-to-day life. The Ur III period was selected both because four of its five kings were deified during their lifetime, and over 95,000 administrative, i.e. non-ideologically oriented, records dating to this period are available for analysis. The main focus of this thesis is on cult, the essential signifier of divinity in that society, and, specifically, on the manner in which the cult of the deified king was established, extended, and popularized. The primary source utilized was the Base de Datos de Textos Neo-Sumerios (BDTNS). The first chapter demonstrates that at the center of the cult of the deified king were effigies that underwent numerous ritual treatments and were housed in both their own and in other deities' temples, and that in these respects the king's cult was identical to those of the traditional gods. A list of the individual statues and their locations is provided, in chronological order of attestation. Areas where ramifications of the king's godhood might be identified outside of cult are also addressed. The chapter is bracketed by discussions of divine kingship in the immediately preceding (Sargonic) and following (Isin-Larsa) periods, for comparative purposes. The second chapter provides evidence that processions of cult statues by boat and chariot, and offering before them at specific festivals and sites outside of temples were relatively common events. As cult images of the deified kings were among those so treated, it is clear that the Ur III kings saw the benefit of these practices, with their concomitant festivities, banquets and entertainment, for publicizing their own cult among the largely illiterate populace. In addition, I analyzed the movements and activities of the king himself, as recorded in the administrative archives. These show that the kings were frequently in the public eye as they traveled, mainly by boat, among the cities of southern Babylonia, to ritual events both in- and outside of temple settings. The third chapter addresses the issue of the effect of the concerted efforts to publicize the king's cult on the population at large. settling on onomastics as the best proxy for determining the public's reaction available. Two hundred and sixty-seven individual names in which the name of the deified king was used as a theophoric element are identified, with Šulgi, the second Ur III king and the first of that dynasty to be deified during during his life, the most popular honorée by far. I examine the statements that the holders of these names are making about a particular divine king, and show that virtually all such names have a counterpart incorporating the name of a traditional deity. I also provide a representative sampling of the people who were given or had adopted such names in terms of their sex, ethnicity, and job title or function in order to determine if this practice was limited to a particular demographic, and conclude that it was widespread, affecting all levels of society. From this I deduce that the deliberate efforts of the kings to popularize their cult may be termed successful. An appendix contains two tables summarizing the onomastic material. Table A lists all of the names in which the king's was incorporated as the theophoric element, along with their translation. Table B provides the data that was used to differentiate among the individual persons who bore one of the names listed in Table A.
Near Eastern Languages and Civilizations
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Jiang, Xiao. "Development of the concept of hell in China and the cult of Dizang and ten kings." Thesis, University of Macau, 2015. http://umaclib3.umac.mo/record=b3335245.

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Pinner, Rebecca. "St Edmund, king and martyr : constructing his cult in medieval East Anglia." Thesis, University of East Anglia, 2010. https://ueaeprints.uea.ac.uk/33363/.

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Pacciolla, Paolo. "Drumming auspiciousness : the pakhāvaj of Nathdwara and the cult of the king-god." Thesis, Durham University, 2017. http://etheses.dur.ac.uk/12276/.

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The pakhāvaj occupies a unique position in the classical music scene of contemporary India. Identified with the ancient mṛdaṅga and associated with kings and gods, played in the Hindustani tradition of the court dhrupad and in the temple music of various sects, it is the most respected of the Indian drums by musicians as well as the most authoritative, according to textual sources; it is an auspicious drum and multiple origin myths explain its creation; its repertoire includes compositions which musicians connect to literature in Sanskrit or vernacular languages and to prayer. Notwithstanding its relevance in Indian music, there are no specific studies on the pakhāvaj and above all about its language, repertoire, and its unique position connecting sacred and secular music. This dissertation fills the gap with a study of the pakhāvaj of Nathdwara, its history, aesthetics and repertoire. Furthermore, joining ethnographic, historical, religious and iconographic perspectives, it provides a multifaceted interpretation of the role and function of the pakhāvaj in royal courts, temples and contemporary stages, and the first analysis of the visual and narrative contents of its repertoire. It also contributes to the understanding of the language, idea and role of drums and drumming in Indian court and temple music, and their relationship over the last two millennia.
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Stengs, Irene Louise. "Worshipping the great moderniser the cult of king Chulalongkorn, patron saint of the Thai middle class /." [S.l. : Amsterdam : s.n.] ; Universiteit van Amsterdam [Host], 2003. http://dare.uva.nl/document/71646.

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Lacey, Andrew Charles. "The cult of King Charles the martyr : the rise and fall of a political theology, ca.1640-1859." Thesis, University of Leicester, 1999. http://hdl.handle.net/2381/31032.

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The cult of King Charles the martyr did not appear out of nowhere in January 1649; rather the component parts were constructed during Charles' captivity and were readily available to preachers and eulogists in the weeks and months after the regicide. However, it was during the Republic that the political theology surrounding the martyr was developed; emphasising the martyrs radical innocence, the crime of regicide and the dangers of bloodguilt. As such the figure of the martyr, and the shared set of images and assumptions surrounding him, contributed to the survival of a distinctly Royalist and Anglican outlook during the years of exile. With the Restoration, the cult was given official sanction by the inclusion of the Office for the 30th January in the Book of Common Prayer. The political theology surrounding the regicide and a particular historiography of the Civil Wars were presented as the only orthodox reading of these events. Yet from the Exclusion Crisis onwards other, discordant voices were heard challenging the Royalist Anglican interpretation of the wars and the position of Charles. In these circumstances the cult began to fragment between those who retained the political theology of the 1650s and those who adapted the cult to reflect the changing political and dynastic circumstances of 1688 and 1714. A study of the cult reveals the extent to which political debate in the late seventeenth and early eighteenth centuries was conducted in terms of the Civil Wars. It also goes some way to explaining the persistence of conservative assumptions and patterns of thought.
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Marchlewski, Ann-Kathrin. "St Cnut of Denmark, king and martyr : his lives, their authors and the politics of his cult (c. 1086-1200)." Thesis, Lancaster University, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.663244.

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King Cnut IV of Denmark reigned from 1080 to 1086. After his death a saint's cult celebrating him was established at Odense. However, little is known about him outside of Denmark. This is in part due to the limited accessibility of the texts about Cnut. This thesis provides a new edition of the hagiographical writings pertaining to King Cnut IV, for the first time accompanied by an English translation of the texts and a historical commentary on them. These important texts have previously been inaccessible to those students of history without the necessary translation skills. Thus, this thesis does not only aim to make these texts available to a new readership within academia, but by doing so to also encourage a deeper understanding of the life and cult of Cnut IV. The introduction seeks to sift historical fact from hagiographic fiction before presenting the two new editions. It begins by outlining the reign of Cnut IV, and the story of his death. This outline is followed by an introduction into the transmission, contents and dating of the two texts written to honour Cnut. It explores the context in which they were composed, and presents some theories about the reasons behind their composition and the possible identity of the author of the Gesta Swenomagni. The following chapters offer a closer examination of the cult of St Cnut. The liturgical as well as the artistic evidence for the cult of Cnut are surveyed in Chapters 3(c) and 3(d). The main body of the thesis is comprised of a new edition of AElnoth's Gesta Swenomagni. Based on the two surviving manuscripts and several earlier printed editions, it endeavours to reproduce the text as closely to the original as possible, without making any unmentioned 'corrections' to the grammar or language, as some of the older editions have done. It is accompanied by a historical commentary and an English translation, the first of its kind for this text. A new edition of the earlier Passio Sancti Kanuti is presented as the last part of the thesis, also accompanied by an English translation. This work will allow students without language skills in Latin and Danish easier access to the texts about St Cnut, and thus draw this intriguing saint to the attention of a wider international scholarship
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Книги з теми "KINGS AND CULTS"

1

The materiality of Hellenistic ruler cults. Liège: Presses Universitaires de Liège, 2020.

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2

Kulke, Hermann. Kings and cults: State formation and legitimation in India and Southeast Asia. New Delhi: Manohar Publishers & Distributors, 1993.

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3

Holy rulers and blessed princesses: Dynastic cults in medieval central Europe. Cambridge, U.K: Cambridge University Press, 2002.

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4

And man created God: Kings, cults and conquests at the time of Jesus. London: Atlantic, 2012.

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5

The kings of Clonmel. 2nd ed. North Sydney, NSW: Random House Australia, 2009.

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6

John, Flanagan. The Kings of Clonmel. New York: Puffin, 2011.

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7

John, Flanagan. The kings of Clonmel. New York, NY: Philomel Books, 2010.

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8

The reforming kings: Cult and society in First Temple Judah. Sheffield, England: JSOT Press, 1991.

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9

The imperial cult in the Latin West: Studies in the ruler cult of the western provinces of the Roman Empire. Leiden: E.J. Brill, 1987.

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10

Na vesakh very: Ot kommunisticheskoĭ religii k novym "svi︠a︡tym" postkommunisticheskoĭ Rossii. Sankt-Peterburg: Vita Nova, 2011.

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Частини книг з теми "KINGS AND CULTS"

1

Duggan, Anne J. "The Coronation of the Young King in 1170." In Thomas Becket: Friends, Networks, Texts and Cult, VI:165—VI:178. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003417392-8.

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LaPorte, Norman, and Kevin Morgan. "‘Kings among their subjects’? Ernst Thälmann, Harry Pollitt and the Leadership Cult as Stalinization." In Bolshevism, Stalinism and the Comintern, 124–45. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/9780230227583_7.

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Shahar, Meir. "The Chinese Cult of the Horse King, Divine Protector of Equines." In Animals and Human Society in Asia, 355–90. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-24363-0_12.

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Kropp, Andreas J. M. "Kings and cults." In Images and Monuments of Near Eastern Dynasts, 100 BC - AD 100, 225–342. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:osobl/9780199670727.003.0005.

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Robinson, Rebecca. "Expanding Influence." In Imperial Cults, 60—C5P31. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197666043.003.0005.

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Abstract “Expanding Influence” looks to how the rulers used their newly transformed religious institutions to expand their influence. In the Han, this expansion took the emperor on sacrificial tours to important locations across the empire, where he assumed authority over the most sacred sites. During this expansion, he also incorporated lands that had belonged to the kings into the territory administered by the imperial government. In Rome, this expansion took place primarily within the city and its political institutions. Augustus elevated the college of quindecimviri, previously considered to be a relatively unimportant college, to a much more prominent position, and the men whom Augustus had co-opted into this college gained access to the highest political offices in Rome.
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Riggs, Christina. "Art and Archaism in Western Thebes." In The Beautiful Burial in Roman Egypt, 175–244. Oxford University PressOxford, 2006. http://dx.doi.org/10.1093/oso/9780199276653.003.0004.

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Abstract From the start of the Middle Kingdom through the Late Period, the site of Thebes (Egyptian W3s.t, modern Luxor) in Upper Egypt held sway as a political and religious centre devoted to the state cult of the god Amun and the mortuary cults of the Egyptian kings.
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Jim, Theodora Suk Fong. "Between Men and Gods." In Saviour Gods and Soteria in Ancient Greece, 166–213. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780192894113.003.0006.

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In the Hellenistic period monarchs could receive isotheoi timai and the title of ‘saviour’. While ruler worship has been extensively studied by modern historians, the crossover between divine and royal epithets has received little attention as royal titles are usually subsumed within the phenomenon of ruler cults. Where they are tackled, Hellenistic kings tend to be studied in isolation from their divine counterparts and other (non-royal) human beings similarly called ‘saviours’. This chapter examines how the earliest cults of royal ‘saviours’ arose, the ways in which these kings were comparable to the traditional divine ‘saviours’, and how these ruler cults developed amid the cities’ changing relations with the kings thus honoured. Situating these monarchs in a long spectrum of human beings called ‘saviours’, this chapter investigates changes (if any) in the use of Soter over time, and the extent to which ruler cults developed at the expense of traditional piety.
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Williamson, Eila. "9 THE CULT OF THE THREE KINGS OF COLOGNE IN SCOTLAND." In Saints' Cults in the Celtic World, 160–79. Boydell and Brewer, 2009. http://dx.doi.org/10.1515/9781846157592-013.

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Troche, Julia. "Introduction." In Death, Power, and Apotheosis in Ancient Egypt, 1–16. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501760150.003.0001.

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This introductory chapter provides an overview of ancient Egypt's investment in three distinct, yet interdependent, historical areas during the third millennium BCE. These include death, and imagined life after death; power, via public displays of social capital for eternity; and apotheosis, specifically the processes of deification of certain dead. The book demonstrates that the dead were initially mobilized, near the end of the Old Kingdom, as a direct means of subverting royal power in ancient Egypt. Confronting this potential threat to power, the new kings of the Middle Kingdom coopted cults to distinguished and deified dead, enveloping them into official royal building campaigns as a way of appropriating their influence. As a result, Middle Kingdom kingship was intimately tied to the temples, and the king emphasized his closeness to the gods as a way of displaying political capital.
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Fuglestad, Finn. "Societal, Religious and Political Structures." In Slave Traders by Invitation, 57–68. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190876104.003.0004.

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This chapter presents a model for the understanding of the “traditional” societies of the Slave Coast and, in fact, of most of West Africa. It explores concepts which are not prevalent in the anthropological literature, and much less so in historical literature: “owners of the land” in the ritual sense; earth-priests; water priests; “ritual control of the land”; “contrapuntal paramountcy” (very central for our purpose and explained later); “sacred kingship”; stranger-kings; ancestor worship; fertility cults, etc. These all have marked religious connotations, implying that these were so-called sacred kinship societies, and that everything had to be explained and legitimized in religious or supranatural terms.
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Тези доповідей конференцій з теми "KINGS AND CULTS"

1

Rašković, Ana. "SLUŽBA SVETOM KRALjU STEFANU MILUTINU U RUSKIM BOGOSLUŽBENIM RUKOPISIMA XVI–XIX VEKA." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.319r.

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The cult of the Serbian Holy king Stephan Milutin existed in the Russian Orthodox Church from the second half of 16th to the beginning of the 19th century. This is evidenced by 12 liturgical manuscripts (Festal Menaions and various types of Sticherarions) from the most significant Russian monasteries – The Holy Trinity St. Sergius Monastery, Kirillo-Beloyersky Monastery and Moscow, in which the Holy king is mentioned under the date of October the 30th. Nine of the manuscripts (two menaions and seven sticherarions with Russian neumatic notation) preserved the Service to the Holy king Milutin by Danilo Bansky or its parts (usually sticheras prosomoions). The analysis of the texts showed that the hymongraphic composition and textual content in the Russian manuscripts did not change significantly in comparing to the Serbian transcripts. The Serbian transcript of the Service to the Holy king reached the Moscow Metropolitanate in 1550 and became a protograph from which the Russian transcripts were made. However, the spread of the cult of the Holy King Milutin and the multiplication of the transcripts of Service in his honor in Russia was stopped by the reform of Patriarch Nikon in the middle of the 17th century when, due to revision of the calendar and reduction of holidays, many books were destroyed and cults were abolished. For that reason, the Service to the Holy king Milutin did not enter the Russian written and old printed Menaions for October, just as the mention of the Holy king did not find a place in the calendar of the printed editions of the Jerusalem Typikon. In post-Nikon epoch, the cult of the Holy king Milutin continued to live in the old believer’s communities, where the hymnography in his honor was preserved in musical manuscripts until the beginning of the 19th century. The entire historical development of the cult of the Serbian Holy king Stephan Milutin in Russian Church shows how important topic he was not only in Russian liturgical literature, but also in church-singing art.
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Maksimović, Goran. "ZADUŽBINE SVETOG KRALjA MILUTINA U SRPSKIM PUTOPISIMA (KRAJ 19. I POČETAK 20. VIJEKA)." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.797m.

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The review analyzes the travelogues of Vladan Djordjević, Travel Traces by Vladan Djordjevic (Book One, Belgrade, 1865), Mita Rakić, From New Ser- bia (1881), Metropolitan Mihailo Jovanović, Christian Shrines in the East (1886), Dragomir Brzak, From Avala to Bosphorus (1895), Branislav Nušić, Kosovo - description of the country and the people (1902-03), Grigorij Božović, Lines and cuts (1928), Wonderful angles (1930), as well as Stanislav Krakov, Through southern Serbia (1926). Special attention is paid to the artistic display of the endowments of the Holy King Milutin (such as the monasteries Gračanica and Banjska, St. George in Old Nagoričanin, but also small churches dedicated to Joachim and Anna in the Studenica monastery complex, as well as the monastery Prohor Pčinjski when restored by King Milutin, and among the monastery of the Holy Archangels in Jerusalem near the Church of the Holy Sepulcher is also en- dowed). Milutin's famous endowment of the Mother of God Ljeviska in Prizren at that time was turned into a mosque and therefore is not described in detail in the travelogues. The saintly cult of King Milutin and his grave site in the church of the "Holy King" in Sofia, which was built in 1865, etc., were also pointed out.
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Citiriga, Daniel. "PROPAGANDA AND THE KING`S PERSONALITY CULT IN INTERWAR ROMANIA." In 2nd International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2015. Stef92 Technology, 2015. http://dx.doi.org/10.5593/sgemsocial2015/b31/s10.050.

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Vasiljević, Marija. "HOLY KING MILUTIN – PROTECTOR OF “ALL SERBIAN AND BULGARIAN LAND”." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.351v.

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This paper analyses the evolution of the veneration of the Ser- bian King Stefan Uroš II Milutin (1282–1321) with regards to the trans- lation of his relics to Sofia (before 1469). Besides providing an analysis of the specific manifestations of his cult in Sofia, the aim of the paper is to demonstrate the polyphony of the memories of saints as an important characteristic of their veneration. As in this case, this dynamic of the saint’s veneration is often caused by wider social and political changes, thus sig- nalling its “social logic.”
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Lukić, Nikola. "KULT SVETOG KRALjA MILUTINA: LITURGIJSKO – ISTORIJSKA ANALIZA." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.335l.

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The celebration of king Milutin as a Saint began soon after his death. First commemoration of his feast was recorded in Romanov typicon (14th century), after which his service was transcribed in liturgical books. The Holy relics of Saint were in monastery Banjska when in the middle of the 15th century they were transferred to Serdica because of the risk of the Turks. Apart from Serdica, Samokov is mentioned as another seat of Saint's cult in Bulgaria. The translation of Holy relics in Bulgaria didn’t jeopardize the respect of the cult between Serbian people, and it is testified by a number of transcripts of services of Saint king Milutin in Srbljaks of the 16th century. The service of Saint king is one of the first services of the holy rulers that became part of Srbljak. Celebration of king Milutin in Bulgarian environment has been grounded on the serbianslavonic liturgical heritage. With transporting of Holy relics in Bulgaria the cult wasn't reshaped but continued with liturgical continuity. The Serbian manuscripts preserved their old role in new environment. Also, Russian texts of the service of Saint king are grounded on the Serbian manuscripts that were accepted in Russian liturgical practice without editorial interventions. The text of the Saints service has a clear liturgical continuity while the text of the Holy lives has more ways of its shaping even in Serbian environment. With representing of the liturgical texts we have shown that the cult, contrary to claims so far, was developed and known with Serbs even during Turkish period. When it comes to date of celebrating Saint's feast based on testimonies of the sources, we consider that the first date, 29th October, is liturgical and historical more ancient and that we must remember it although modern liturgical practice celebrates the feast of the Holy king on the 30th October.
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Seglins, Valdis. "THE SETTING OF KING�S MENTUHOTEP II MORTUARY TEMPLE AS AN ASSOCIATION WITH OSIRIS CULT IN ANCIENT EGYPT." In 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018/2.2/s07.024.

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Veljković, Žarko B. "O NADIMKU MILUTINOVOG VELIKOG VOJVODE NOVAKA, „GREBOSTREK“." In Kralj Milutin i doba Paleologa: istorija, književnost, kulturno nasleđe. Publishing House of the Eparchy of Šumadija of the Serbian Orthodox Church - "Kalenić", 2023. http://dx.doi.org/10.46793/6008-065-5.137v.

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Novak called Grebostrek was a great duke in medieval Serbia during the reign of King Milutin. In 1312/1313 he was the head of the Serbian military forces, was sent by Milutin to help to the Roman Empire in their strike against the invasion of the Turks, where Novak defeated the Turks. The paper gives historical mentions of this military leader and from there it is determined that the original form of his nickname is grѣbostrēkь, which was then transformed into Ekavian grebostrekь (grebòstrēk). It is concluded that this is a warrior’s nickname, that it is a compound of * grѣbъ „deep scratch / cut; furrow ”and * strѣkati“ bosti [, ubosti] ”, and would mean“ the one who stabs / stabs deep cuts / furrows (into enemy force) ”. An etymological possibility is added under the question mark - that the Serbian Grand Duke Novak received his warrior nickname grѣbòstrѣkь first in Greek, which was then translated into Serbian. That possible original warrior nickname in Greek could have read spasm. * Αὐλακοκοπτης „otpr. the one who cuts / cuts furrows / trenches (into enemy force) ”.
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BARANOV, Semyon M. "SPELEOLOGISTS OF SATKA — CHAMPIONS AND PRIZE-WINNERS OF THE USSR, THE RSFSR AND THE RUSSIAN FEDERATION IN SPELEOTOURISM COMPETITIONS." In Eurasia s Mountain Heart, devoted to the 95th anniversary of the Satka Municipal District. Chelyabinsk State University Publishing House, 2022. http://dx.doi.org/10.47475/9785727118511_68.

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Speleotourism is a diffi cult technical and physical kind of travelling and it requires high/intensive and versatile training from the sportsman. For this purpose, members of speleological clubs organize and carry out various trainings in gyms and on open rocky terrain, practice all kinds of tactical methods of descending and ascending in vertical caves during diffi cult speleoexpeditions of certain categories of complexity. One way to maintain the necessary year-round sports training — is to organize and conduct all sorts of speleologist competitions: district, city, province, Ural region, All-Union, All-Russian, and recently the speleotourism Championships of Russia. Satka speleologists actively participated in these competitions and achieved outstanding results. As part of the national team of speleologists of the region 5 Satka athletes have repeatedly become champions and prize-winners in gatherings and competitions of the All-Union and All-Russian rank. They won 31 medals in the team and individual competitions (20 gold, 10 silver and 1 bronze), and as part of a team won 7 cups and 2 special prizes “for the most highly-skilled team”.
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Galbraith, James A., and Stephanie P. Hess. "The Big Deal Is Dead! Long Live The Big Deal!" In Charleston Library Conference. Purdue Univeristy, 2020. http://dx.doi.org/10.5703/1288284317208.

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In many countries, the proclamation "The king is dead, long live the king" heralds the demise of the old monarch and the accession of a new one. This tradition ensures that the throne never remains empty while facilitating a smooth transition of power. When the "Big Deal" journal subscription model debuted in 1996, few suspected the extent to which academic libraries would come to rely upon it, or that it would become the primary channel by which academic libraries procure academic journal content. As budget cuts take their toll on libraries, the demise of the Big Deal model seems inevitable as the true value of all-inclusive packages becomes less evident. But is it? Collection analysis reveals that many titles included within these Big Deal packages remain unused or underutilized, significantly decreasing the overall value of serial subscription packages. SPARC's Big Deal Cancellation Tracker shows an increasing number of libraries and consortia forgoing this model in favor of regaining local control over their collections and budgets. Binghamton University Libraries is no exception. Recent curriculum changes and financial developments have prompted us to adopt an ongoing evaluation of our users' information needs and proactively negotiate and cancel deals in order to better serve our constituents. This session described our fact finding, workflow modifications, and data analysis processes as well as the outcomes of our adventures in pursuing and planning for the cancellation of Big Deal agreements based on local collection development priorities and serials budget realities.
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Tsujita, Yuichi, Tatsumi Arima, Kazuya Idemitsu, Yoshio Suzuki, and Hideo Kimura. "Building an Application-Specific Grid Computing Environment Using ITBL for Nuclear Material Engineering." In 16th International Conference on Nuclear Engineering. ASMEDC, 2008. http://dx.doi.org/10.1115/icone16-48223.

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Effective use of nuclear fuel is an important issue in nuclear material engineering. Pu recycle is refocused for effective use of nuclear fuel. MOX and inert matrix fuels (e.g., ZrO2-PuO2) are expected for effective burning Pu, however, Pu material is difficult to manage due to its radiotoxicity. As a result, cost of experimental facilities is very expensive. As computer simulation not only cuts cost for experimental researches but also provides deep understandings in atomic behavior, we have performed molecular dynamics (MD) simulations to research its material characteristics. In order to obtain realistic results, many atoms and many time steps are essential, however, such computation takes too much long time. So a parallelized program code is executed on a grid computing environment provided by an Information Technology Based Laboratory (ITBL) project. Its grid computing infrastructure (hereafter an ITBL system) provides users a seamless computing environment and many kinds of software tools such as a file manager, a program execution manager, and a cooperative tool for AVS/Express on a grid computing environment. Furthermore, a client application program interface (API) is provided to build a variety of grid applications on a client terminal PC for accessing the ITBL’s functionalities. As there is a strong request from users in our material simulation research to utilize their native visualization software, we have selected the client API to build an application-specific grid computing environment which cooperates with the visualization software. We have built a customized graphical user interface (GUI) computing environment on a client terminal PC by using the Java client API. It provides a seamless access to ITBL’s computational resources from a user’s terminal PC. It also assists choosing parameters for the computation in parameter survey runs. Moreover, it enables successive processing of computation on remote parallel computers and visualization on a user’s terminal PC in a single operation. The environment also provides a user friendly GUI interface for parameter controls and monitoring of submitted jobs. As a result, this computing environment removes difficulties in manual operations for parallel computations and visualizations in parameter survey runs. So, it prevents users from mistakes in the operations. This environment is expected to accelerate finding procedure for good nuclear fuel.
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