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Journal articles on the topic 'Mothers of kings and rulers'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Quine, Cat. "Bereaved Mothers and Masculine Queens: The Political Use of Maternal Grief in 1–2 Kings." Open Theology 6, no. 1 (2020): 407–22. http://dx.doi.org/10.1515/opth-2020-0120.

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AbstractRecent research demonstrates that maternal grief functions paradigmatically to epitomize despair and sorrow in the Hebrew Bible. These literary uses of maternal grief reinforce the stereotype of womanhood, defined by devotion to children and anguish at their loss. In 1–2 Kings, narratives about unnamed bereaved mothers are used politically to create a contrast with named biblical queens who lose their sons but never grieve for them. Although 1–2 Kings names the queen mothers alongside the male rulers, these mothers have no agency or when they do, they act more like men than women. Neo-

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2

Corteguera, Luis R., and Irene Olivares. "King as Mother: Gendered Metaphors of Power in Early Modern Europe." Journal of Women's History 37, no. 2 (2025): 12–30. https://doi.org/10.1353/jowh.2025.a960904.

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Abstract: The metaphor of the king as mother drew from biblical and classical sources and evidence from nature to describe the authority and legitimacy of male rulers across early modern Europe. Maternal imagery contributed to discussions on differential relations of power and authority. For example, metaphors of nursing kings helped rulers and other officials to articulate the qualities of good rulers and relationships of power between rulers and subjects, royal ministers, and the church. Early modern notions of motherhood were cited to explain hierarchies of authority that appealed to hierar

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Kuznetsova, Tatiana. "The Rulers of the Black Sea Scythia (Chronology and Archaeology)." Revista Arheologică XX, no. 1 (2024): 52–75. http://dx.doi.org/10.52603/ra.xx.1.2024_02.

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Written sources brought to us the names of Scythian rulers and information about their dynasties. For 7-6 centuries BC the names of Ishpakai, Bartatua/Prototius and his son Madius. By 7-4 centuries BC information about two possible Scythian royal dynasties refers: I – Spargapyphus, Likos, Gnur, Anaharsis, Savli and the victor of the Persian king Darius I – Idanfirs (Hdt. IV, 76); II – Ariapith and his sons: Skil, Orik and Oktamasade, who seized the power of Skil by killing his brother (Hdt. IV, 78-80). The names of some have been revealed archaeologically (fig. 1-3). The new variant of the rec

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4

R, Udaiachandran. "Flood Relief Measures under Vijayanagara Kings with Special Reference to Vazhuvur Temple Inscriptions - A Study." Shanlax International Journal of Arts, Science and Humanities 6, no. 3 (2019): 69–71. https://doi.org/10.5281/zenodo.2550025.

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The kingdom of Vijayanagar “the city of Victory” was established by Harihara I and Bukka I in 1336 A.D., on the southern bank of the river Tungabhadra, with the blessings of Vidyaranya.1 Some years later Vijayanagar rulers extended their sway all over the Tamilnadu and ruled it continuously for about two centuries.2  An attempt is made in the following pages regarding a flood that occurred under the Vijayanagar rule in Kaveri the mother of humanity and the fiscal policy administered by them based on an inscription3 existing at Vazhuvur temple.  

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5

M, Jeyalakshmi. "Moral Principles in the Politics of Kings in Puranaanooru." International Research Journal of Tamil 4, S-13 (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 go

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Filias, Dionysios. "Double Guardianship and Hellenistic Monarchy: Protecting the Person of Infant Kings." Tekmeria 15 (May 5, 2021): 139–86. http://dx.doi.org/10.12681/tekmeria.26962.

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This article aims to present the institution of double guardianship of infant kings by pointing to the connection between appointment of more than one guardian and protection and upbringing of young monarchs. Multiple guardianship was an established practice in the setting of Greek poleis, which aimed at the protection of the ward’s person from untrustworthy guardians. In a royal context this institution emerged as a solution to the problems concerning Alexander’s succession after 323 BC. Nevertheless, there is a possibility that it was already known in Classical Macedonia in relation to the r

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7

Molyneaux, George. "WHY WERE SOME TENTH-CENTURY ENGLISH KINGS PRESENTED AS RULERS OF BRITAIN?" Transactions of the Royal Historical Society 21 (November 4, 2011): 59–91. http://dx.doi.org/10.1017/s0080440111000041.

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ABSTRACTSome tenth-century English kings, especially Æthelstan and Edgar, were commonly presented as rulers of Britain. The basic reason for this is that they had a loose but real hegemony over the other rulers on the island. This hegemony did not collapse in subsequent centuries, but English kings were less often described as rulers of Britain. The intensification of royal rule within the English kingdom in the second half of the tenth century made kings’ power inside the kingdom increasingly unlike their power elsewhere in Britain: it consequently became harder to think of Britain as a singl

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8

Pulleyblank, Edwin G. "Ji 姬 and Jiang 姜: The Role of Exogamic Clans in the Organization of the Zhou Polity". Early China 25 (2000): 1–27. http://dx.doi.org/10.1017/s0362502800004259.

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AbstractsThe rule of surname exogamy, which has been an important feature of Chinese social organization down to recent times, seems to have originated with the Zhou dynasty. Its importance is symbolized in the myth of Jiang Yuan姜媚 or 姜原, the mother of Hou Ji后稷, Lord Millet, the ancestor of the Zhou kings, whose surname was Ji姬. Contrary to a view that has become popular, it is argued that Ji and Jiang could not have been the names of two originally separate peoples with different geographical origins that came together and formed an intermarrying alliance but were the names of the two leading

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Kumarasinghe, Sriyalatha, and Grant Samkin. "Impression management and ancient Ceylonese rulers." Accounting History 25, no. 1 (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 stu

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Nemirovsky, Alexander. "“The Leading Ones” and “Kings”: What Did Manetho Know About the Political Disintegration of the Second Intermediate Period, and How Did He Express This Knowledge?" ISTORIYA 14, no. 2 (124) (2023): 0. http://dx.doi.org/10.18254/s207987840024518-8.

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The paper treats expressions in which Manetho’s narrative about the Hyksos period, known in literal quotation and detailed retelling by Josephus, describes the actors of power in Egypt at different phases of this period. On the eve of Hyksos invasion, according to Manetho, there was one king in Egypt and “the hegemonizing ones” (rulers, leaders) who stand apart from him in the context, and analysis of the text shows that they are the local rulers who performed quasi-independence under the nominal sovereignty of kings of a certain dynasty. In the phase of Hyksos control over all of Egypt, the H

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Rahimova, Bahora Shuhratjon qizi. "DESCRIPTION OF KINGS IN "BOBURNOMA"." "Science and Innovation" international scientific journal 1, no. 1 (2022): 723–30. https://doi.org/10.5281/zenodo.6535081.

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Furui, Ryosuke. "Subordinate rulers under the P–alas: Their diverse origins and shifting power relation with the king." Indian Economic & Social History Review 54, no. 3 (2017): 339–59. http://dx.doi.org/10.1177/0019464617710745.

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The political formation in early medieval North India was characterised by subordinate rulers who were indispensable components of a monarchical state of the period. Their agency and power relations with the kingship had critical bearings on the early medieval history of Bengal under the Pālas. The epigraphical sources and the Rāmacarita of Sandhyākaranandin show diverse origins of the subordinate rulers, who got the position through their association with the Pāla kings. The royal grants issued on their application show their attempts to enhance their local control and position by negotiation

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Pandey, Narayan Dutt. "Reconstruction of the Chronology of Kings in the Early Egyptian Dynasty: A Multimodal Analysis." Journal of Social Science and Humanities 7, no. 4 (2025): 121–28. https://doi.org/10.53469/jssh.2025.7(04).21.

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This comprehensive study delves into the historical enigma of Egyptian Predynastic Kings, employing a meticulous multi - approach analysis. Utilizing archaeological evidence from the Palermo Stone and the Turin Papyrus, the methodology establishes a novel framework for dating these ancient rulers. By amalgamating historical records, mathematical calculations, and climatic context, the paper elucidates the inaugurational timelines of key Predynastic monarchs. The findings not only shed light on the Predynastic Kings era but also foster insights into its alignment with mythological epochs and cl

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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 (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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Silaban, Edward, Suprayitno Suprayitno, and Nuhung Nuhung. "Konflik dan Resolusi: Peristiwa Berdarah di Tapanuli Masa Revolusi." Jurnal Sejarah Citra Lekha 8, no. 2 (2024): 104–19. http://dx.doi.org/10.14710/jscl.v8i2.58980.

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After the proclamation of Indonesian independence on August 17, 1945, the resistance to the formation of the Republic of Indonesia among local rulers in East Sumatera, including the kings in Tapanuli, revealed the opposite. The kings and sultans was still adamant in maintaining their position and did not want to switch from an autocracy system to a democratic system because during local rulers were given many special privileges by the Dutch. Utilizing historical methods encompassing heuristic, verification, interpretation and historiography, as well as using the concept of revolution, to revea

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Wiedemann, Benedict G. E. "Super gentes et regna: Papal ‘Empire’ in the Later Eleventh and Twelfth Centuries." Studies in Church History 54 (May 14, 2018): 109–22. http://dx.doi.org/10.1017/stc.2017.7.

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Papal relations with monarchs in the later eleventh and twelfth centuries have often been characterized as ‘feudal’, as indicative of some sort of papaldominium mundi, or as an effort to advance papal ‘empire’ over the kingdoms of Christendom. More recent scholarship has drawn a distinction between ‘protection’ and ‘feudal’ relationships with kings. However, the supposed distinction between the papacy's temporal overlordship of rulers and its spiritual protection may have obscured more than it has revealed. It was only after the disputes over lay investiture of bishops in the period 1078–1122

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Richard, D. McBride, II. "When Did the Rulers of Silla Become Kings?" Sogang Journal of Early Korean History 8 (August 31, 2011): 215–55. http://dx.doi.org/10.35160/sjekh.2011.08.8.215.

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18

VOLLENWEIDER, SAMUEL. "DER ‘RAUB’ DER GOTTGLEICHHEIT: EIN RELIGIONSGESCHICHTLICHER VORSCHLAG ZU PHIL 2.6(–11)." New Testament Studies 45, no. 3 (1999): 413–33. http://dx.doi.org/10.1017/s0028688598004135.

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Phil 2.6b should not be understood in the manner of an idiom but in a clearly negative way (‘booty’). The central key to Phil 2.6b is offered by biblical, Jewish and Hellenistic traditions about a usurpation of equality with God by kings and rulers (cf. Isa 14.12–15; hubris of god-like kings like Alexander, who ‘robbed’ their position). The self-humiliating Christ (who did not claim equality with God) is conceived as an antitype to the self-elevating rulers of the world; his Lordship is not based on usurpation. Phil 2.6–11 is keenly aware of the Jewish notion of the One and Only God (cf. John

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19

Markus, R. A. "Gregory the Great on Kings: Rulers and Preachers in the Commentary on I Kings." Studies in Church History. Subsidia 9 (1991): 7–21. http://dx.doi.org/10.1017/s0143045900001848.

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Since King Alfred, and before, Gregory’s Pastoral Rule has been understood to apply to rulers as well as to bishops. A rich repertory of moral and spiritual qualities, as well as of duties and responsibilities, was thus made available for sketching an ideal that kings no less than bishops could be measured against. The question of whether this ambiguity in its reference had been intended by its author, or foisted upon it by subsequent generations who were less able to distinguish between the various offices, whose occupants might be referred to as rectores, has never been satisfactorily resolv

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20

Rhodes, P. J. "Tyranny in Greece in the Fifth and Fourth Centuries BC." Polis: The Journal for Ancient Greek and Roman Political Thought 36, no. 3 (2019): 419–41. http://dx.doi.org/10.1163/20512996-12340231.

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Abstract In a world in which it was easy to contrast slavery as being ruled by others with freedom as the power to rule others, it might have been said that subjection to a tyrant was bad but being a tyrant was good if one could get away with it. But in the fourth century Plato and Aristotle created a contrast between kings as good rulers and tyrants as bad rulers, which has been standard ever since. However, recent studies have tried to move away from the polarisation of good kings and bad tyrants, and look more generally at the nature of monarchic rule in Greece. This article explores the to

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Dabiri, Ghazzal. "Historiography and the Shoʿubiya Movement". Journal of Persianate Studies 6, № 1-2 (2013): 216–34. http://dx.doi.org/10.1163/18747167-12341247.

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Abstract This article examines the ways in which Iranian mytho-history was woven into the narratives of Islamic history. It argues that the inclusion of narratives such as the ones that equate several of the earliest Iranian mytho-historical kings to the earliest Koranic prophets or claim that Persian was the language of the prophets from Ādam to Esmāʿil, reflects the concerns of the Shoʿubiya movement. The paper also analyzes the ways in which these Iranian kings are represented in the Avesta as paradigmatic rulers and how their essential function as good rulers is retained in the later mytho

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Toptaş, Koray. "Foreign Royal Nobles in the Neo Assyrian Empire." Journal of Universal History Studies 7, no. 1 (2024): 59–86. http://dx.doi.org/10.38000/juhis.1384225.

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The Assyrian kings, who reached the peak of their power in the Near East between 934-612 BC, implemented various practices that would help them maintain their military and political dominance. Assyria's policy towards foreign royal captives, hostages, and refugees can also be considered within these practices. Assyria's policy was expected to preserve peace and keep some lands under control without war. The Assyrian kings carried the enemy kings and their family members whom they defeated as a result of military campaigns to Assyrian centres and captivated them, aiming to break the resistance

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Kozlowski, Gregory. "Imperial Authority, Benefactions and Endowments (Awqāf) in Mughal India." Journal of the Economic and Social History of the Orient 38, no. 3 (1995): 355–70. http://dx.doi.org/10.1163/1568520952600425.

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AbstractIslamic theology grants temporal rulers no divine right to command. Muslim kings have often tried to win a kind of legitimacy by offering various kinds of patronage to religious notables. In the Mamluk, Ottoman and Safavi states, endowments (Awqāf) were the most common form of benefaction. The Timurids of India, however, favored other forms of grants. They did so, in part, to adjust to religious centers and networks of learned/holy men established by the Muslim rulers who had preceded them.

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FADHAL, AHMED ABBAS. "URBAN DEVELOPMENTS IN PERSEPOLIS DURING THE REIGN OF ACHAEMENID KINGS." Quantum Journal of Social Sciences and Humanities 2, no. 5 (2021): 65–74. http://dx.doi.org/10.55197/qjssh.v2i5.98.

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The point of this examination is to understand the metropolitan advancements that happened in the city of Persepolis during the Achaemenids' time and the role of rulers in transforming it through various timeframes. The targets of the exploration are revealing insight into the main metropolitan changes that occurred in the city of Persepolis, and zeroing in on the progressions that made the city of Persepolis such an incredible city that the Achaemenid rulers did their most extreme to create and succeed, other than focusing on the explanations for its significance to the Achaemenids. Concernin

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Satish Kumar, S. "Polur Fort." Shanlax International Journal of Arts, Science and Humanities 11, no. 1 (2023): 55–58. http://dx.doi.org/10.34293/sijash.v11i1.6307.

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An 800-year-old grand fort built by Tamils in Tamil land is located at Polur, Tiruvannamalai district. It is known that this fort was built by the Sambuvaraya kings. From the 11th century AD to the 14th century AD, the Sambuvarayas accepted the rule of the later Chola, Pandya and Vijayanagara emperors and were the rulers of Tondaimandalam and were small land kings. Virinchipuram and Kanchipuram near Vellore were the capitals of Sambuvarayas. Padaiveedu near Polur was a fort town of the Sambuvarayas.

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Taylor, Michael J. "SACRED PLUNDER AND THE SELEUCID NEAR EAST." Greece and Rome 61, no. 2 (2014): 222–41. http://dx.doi.org/10.1017/s0017383514000175.

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The Seleucid Empire was the largest and most ethnically diverse of all the successor kingdoms formed after the death of Alexander the Great. The relationship between the Macedonian dynasty and various subject peoples is therefore a central question of Seleucid historiography. This article focuses on the relations between king and native temples, arguing that temple despoliation was standard procedure for Seleucid rulers facing fiscal problems. I explore various instances in which Seleucid kings removed treasures from native temples under coercive auspices, suggesting that this pattern problema

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Irudaya, Raj. "Prophetic Priesthood Today." Jnanadeepa: Pune Journal of Religious Studies July-Dec 2010, Vol 13/2 (2010): 36–49. https://doi.org/10.5281/zenodo.4283493.

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Prior to kings becoming rulers of Israel, the people there were a covenantal community. They were a Tribal confederation  where there was equality, justice, sharing and lov&. After the rule of kings started, there arose an exploitative ruling class, and the participation of lay elders in officiating religious worship was replaced by a clericalized priesthood. Prophets had a pivotal role in rebuilding Israel’s covenantal community. Prophetic priests are called to overcome divisive forces like casteism, to collaborate with people of other religions and ideologies, and to bring hop

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Nemirovsky, Alexander. "“The Kings, my Forefathers”: the Forms in Which Assyrian Royal Inscriptions of 17th–11th CС. BC Tell about Construction Works of the Former Kings and Selective Attitude to Some Rulers of the Past". Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, № 3 (2022): 31. http://dx.doi.org/10.31857/s086919080020571-5.

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The paper deals with the reports on construction activities in the inscriptions of Assyrian rulers of the Transitional and Middle Assyrian periods. Such reports often mention previous rulers engaged in the construction works on the same place. In most cases, these reports are shaped in a standard way. However, there are some deviations from this standard pattern, that indicate a special attitude of the ruling king to one or another ruler of the past: 1) the appeal to future rulers to protect the inscriptions of the ruling king can be supplemented with appeal to protect the inscriptions of his

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Schmiedchen, Annette. "Buddhist Endowments by Śaiva Kings under the Maitrakas of Valabhī in Western India (5th–8th Cent.) and the Yodhāvaka Grant of Dharasena iv, [Valabhī] Year 326." Endowment Studies 5, no. 1-2 (2021): 107–34. http://dx.doi.org/10.1163/24685968-05010002.

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Abstract The phenomenon of interreligious patronage on the Indian subcontinent in the pre-modern period is best attested in royal inscriptions recording religious endowments. It is striking that most pre-Islamic Indian rulers patronised priests, monks, ascetics, and religious establishments of multiple faiths. The personal religious affiliations of the kings often contrasted remarkably with the patronage patterns followed by them according to the testimony of their epigraphs. The strongest indication for the individual confessions of rulers is given by the religious epithets among their titles

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Hugen, Jelmar. "Voorbeeldige vorsten?" Queeste 27, no. 1 (2020): 7–41. http://dx.doi.org/10.5117/que2020.1.001.huge.

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Abstract This article examines the concept of kingship in the Middle Dutch Roman van Walewein, a thirteenth-century Arthurian romance from Flanders, by analyzing the roles of the six different kings in the work from different perspectives. The rulers are studied based on their depiction within the story in relation to historical views on kingship, their actions in relation to the narrative’s plot, and finally their role as king in relation to the narrative’s hero, Walewein. This analysis lays bare a pattern in which problematic aspects of kingship are connected to the different rulers, resulti

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ALTEN, HERMAN H. (ERIC) VAN. "The Progress of the Kingdom: Calvin’s Pastoral Care for Rulers." Unio Cum Christo 9, no. 1 (2023): 9. http://dx.doi.org/10.35285/ucc9.1.2023.art1.

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Abstract John Calvin Was Ever The Pastor, Not Only To Those Close To Him But Also To Those Far Away, Not Only To Normal Believers But Also To Those In High Places. In The Dedicatory Letters To His Writings, Calvin Very Often Addresses Kings, Queens, And Other Rulers. He Places Their Reigns On The Continuum Of The Kingdom Of Christ From Its Beginning Until Its Consummation. On This Continuum, Calvin Encourages And Exhorts Rulers To Work For The Restoration Of True Doctrine And The Eradication Of All Heresy. He Does This In The Context Of Each Dedicatee’s Context And Current Affairs. These Texts

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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 (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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Niemann, Hermann Michael. "TAANACH UND MEGIDDO: ÜBERLEGUNGEN ZUR STRUKTURELL-HISTORISCHEN SITUATION ZWISCHEN SAUL UND SALOMO." Vetus Testamentum 52, no. 1 (2002): 93–102. http://dx.doi.org/10.1163/15685330252965758.

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AbstractThe article proposes a connection between Jdg. v 19 and 1 Kings iv 12 in time, situation, and behavioral pattern. If the core of the song of Deborah including Jdg. v 19 stems from the time of Saul and Eshbaal, one might identify the same behavioral pattern which I found behind 1 Kings iv 8-17 also in Jdg. v 19, viz. a carefully planned first stage of exercising influence to the northern tribal areas primarily controlled by these rulers. Using this modus operandi Solomon and later the Omrides and the Nimsides? followed previously established patterns of power and control from the times

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Kalic, Jovanka. "The first coronation churches of medieval Serbia." Balcanica, no. 48 (2017): 7–18. http://dx.doi.org/10.2298/balc1748007k.

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The medieval ceremony of coronation as a rule took place in the most important church of a realm. The sites of the coronation of Serbian rulers before the establishment of the Zica monastery church as the coronation church of Serbian kings in the first half of the thirteenth century have not been reliably identified so far. Based on the surviving medieval sources and the archaeological record, this paper provides background information about the titles of Serbian rulers prior to the creation of the Nemanjic state, and proposes that Stefan, son of the founder of the Nemanjic dynasty, was crowne

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Suciati, Voni, Christanto Syam, and Sesillia Seli. "REPRESENTASI MITOLOGI BUDAYA DALAM NOVEL “TUTUR DEDES DOA DAN KUTUKAN” KARYA AMALIA YUNUS." Jurnal Kajian Pembelajaran dan Keilmuan 8, no. 2 (2024): 143–50. https://doi.org/10.26418/jurnalkpk.v8i2.70084.

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This study aims to determine the representation, function of cultural mythology in the novel Said Dedes Prayers and Curses by Amalia Yunus, and describes the implementation plan for teaching literature in schools. This research method is a descriptive method with a qualitative research form. The data source is Novel Said Dedes Prayers and Curses Amalia Yunus's work and data on quotations of words, phrases and sentences containing cultural mythology in the novel. The results of this study show a representation of the geographical level, namely around the house, Mount Kawi forest, Mandala, Mount

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Faiza, Parveen, та Iqbal Asim. "صوفیائے کرام کی سلاطینِ برصغیر کی اصلاح کی کاوشیں اور ان کے اثرات: THE EFFORTS OF SUFIS TO REFORM THE SULTANS OF THE SUBCONTINENT AND THEIR EFFECTS". Al-Misbah Research Journal 03, № 03 (2023): 1–12. https://doi.org/10.5281/zenodo.8370637.

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<strong><em>ABSTRACT</em></strong> <em>Sufis are the special servants of Allah Almighty, whose main purpose is to purify the people from the vices of morals and make them bow down to the one and only God. These chosen servants of God made great efforts for the propagation of the religion of Islam and social reform in every era and every region. In the Indian subcontinent, these servants of God maintained their relations with the common people as well as the kings and the ministers of the time. Wherever these servants of God saw any error or innovation, they would without fear or danger get rea

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Sundqvist, Olof. "The Role of Rulers in the Winding Up of the Old Norse Religion." Numen 68, no. 2-3 (2021): 272–97. http://dx.doi.org/10.1163/15685276-12341623.

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Abstract It is a common opinion in research that the Scandinavians changed religion during the second half of the Viking Age, that is, ca. 950–1050/1100 CE. During this period, Christianity replaced the Old Norse religion. When describing this transition in recent studies, the concept “Christianization” is often applied. To a large extent this historiography focuses on the outcome of the encounter, namely the description of early Medieval Christianity and the new Christian society. The purpose and aims of the present study are to concentrate more exclusively on the Old Norse religion during th

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McGlynn, Sean. "British Nationalism and Europe: A Medieval Comparison." Politics 16, no. 3 (1996): 167–74. http://dx.doi.org/10.1111/j.1467-9256.1996.tb00036.x.

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This paper draws attention to the notable parallels between the problems faced by John Major and his government over Europe and a comparative situation from the 13th century. It shows that nationalism has been a leading force in politics for far longer than chronocentric analysis has allowed and that rulers – whether kings or prime ministers – ignore it at their own cost.1

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Black, Brian. "Politics without Fear: King Janaka and Sovereignty in the Mahābhārata." Religions 13, no. 10 (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 ki

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Wadden, Patrick. "Dál Riata c. 1000: Genealogies and Irish Sea Politics." Scottish Historical Review 95, no. 2 (2016): 164–81. http://dx.doi.org/10.3366/shr.2016.0294.

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Recent scholarship has identified the last decade of the tenth century as a period of special significance in the transmission of genealogical texts related to the early medieval kingdom of Dál Riata. Some of those responsible for the preservation of these texts seem to have been especially concerned to assert the ancestral link between the kings of Scotland in their own time and the earlier rulers of Dál Riata. This paper argues that the interest shown in this genealogical connection, the accuracy of which has been doubted, arose in response to specific political circumstances. Although Dál R

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Leprohon, Ronald J. "The Royal Titulary in the 18th Dynasty: Change and Continuity." Journal of Egyptian History 3, no. 1 (2010): 7–45. http://dx.doi.org/10.1163/187416610x487223.

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AbstractThe phraseology used to compose the royal titularies during the Eighteenth Dynasty was as varied as it was circumscribed. Following a long-established tradition, the Eighteenth Dynasty kings chose names that corresponded to the situation they inherited at their accession. When the rulers of the family that re-united Egypt drew up their titulary, they first looked to celebrated predecessors for inspiration to compose their royal titulary. Later pharaohs looked more closely in time to their immediate predecessors. The titulary also reveals much about the concept of kingship during the pe

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Leube, Georg. "Aqquyunlu Turkmen Rulers Facing the Ruins of Takht-i Jamshīd." Der Islam 95, no. 2 (2018): 479–506. http://dx.doi.org/10.1515/islam-2018-0031.

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Abstract This article investigates the ways in which Aqquyunlu rulers drew on the material remains of bygone dynasties by including ruins in their court ceremonial. Central for the investigation are two inscriptions left by the majlis or artistic assemblee of an Aqquyunlu prince on the ruins of one of the Achaemenid palaces at Persepolis or Takht-i Jamshīd in Iran. These important epigraphic sources are presented here in an improved critical edition and discussed in their social, architectural, and literary context. In musing over past glories, the prince and his retinue appropriated the herit

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Blaisdell, Charmarie J., and Lisa Hopkins. "Women Who Would be Kings: Female Rulers in the Sixteenth Century." Sixteenth Century Journal 23, no. 4 (1992): 807. http://dx.doi.org/10.2307/2541740.

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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

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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 (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, Tathaga

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Houston, Stephen, and David Stuart. "Of gods, glyphs and kings: divinity and rulership among the Classic Maya." Antiquity 70, no. 268 (1996): 289–312. http://dx.doi.org/10.1017/s0003598x00083289.

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The ANTIQUITY prize-winning article in the last volume addressed writing, its varying nature and role in early states. Now that the decipherment of Maya writing is well advanced, we can know more of the records of kingship. From them we may discern the concepts and beliefs that defined the authority of these holy lords, as we seek the source of the power of rulers like ‘Sun-faced Snake Jaguar’.

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Zhengxin, Li. "The Joseon political conflict between “Shi Da” and “Jiao Lin” in the early 17th century." OOO "Zhurnal "Voprosy Istorii" 2023, no. 11-1 (2023): 106–17. http://dx.doi.org/10.31166/voprosyistorii202311statyi27.

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After the Battle of Sarhu, Gwanghaegun (光海君) made contacts with the Later Jin according to the situation. There was a heated debate among the Joseon Kings and ministers about whether to communicate with the Later Jin. For the Joseon politics, this incident involves not only the diplomatic debate between “Shi Da” (事大) and “Jiao Lin” (交邻), but also the political struggle between the parties and the rulers and ministers.

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Austin, M. M. "Hellenistic kings, War, and the Economy." Classical Quarterly 36, no. 2 (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 sho

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Ghoni, Abdul. "MENGGAGAS DAKWAH KORESPONDENSI NABI MUHAMMAD SAW." Jurnal Ilmu Dakwah 37, no. 1 (2018): 153. http://dx.doi.org/10.21580/jid.v37.1.2623.

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<p><em>This type of research is qualitative by using historical approach. Technique of collecting data in this research is library research (literature study). The results of the study as follows; the background of sending letters as a medium of propaganda by Rasulullah SAW. to the kings of his time were carried out for several reasons from theological and political aspects. The propagation format of Rasulullah SAW. which was sent to the kings and rulers of the time was astonishing, as evidenced by several things, namely; a). The Prophet's Epistles. always preceded the sentence Bas

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Pechatnova, Larisa G. "The Religious Factor in the Politics of the Spartan Kings." Vestnik of Saint Petersburg University. History 67, no. 1 (2022): 75–91. http://dx.doi.org/10.21638/11701/spbu02.2022.105.

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The purpose of this work is to show how exactly the Spartan kings used the religious factor in their politics. The author pays special attention to the cases of the interaction between the Spartan kings and the Delphic priests, and analyses the results of these relations. The families of the Spartan kings very early established close contacts with Delphi. It was already Lycurgus, who most likely belonged to the Agiads, was so close to the Delphic priests that he was able to obtain from them a full approval of his legislative reforms. The author points out that the Agiads were more influential

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