Great King Research Articles

“I was not a nobody, but no one knew what I was”: A Mother’s Reclamation of her Story in Madhavi S. Mahadevan’s Bride of the Forest

The ideological stronghold of mythology in the cultural consciousness necessitates the production of counter-ideologies that decenter the normative narrative with more subversive and progressive tales. The story of Madhavi from the Indian epic Mahabharata is upheld as a tale of a devoted daughter who is blessed with a privileged womb, which is prophesied to give birth to great kings, and a boon of chirkaumya, the ability to regain virginity. Devoid of any rights over her own body, Madhavi becomes instrumental for Gaalav, the disciple of Vishwamitra, in fulfilling his promise of eight hundred white horses with black-colored left ears as gurudakshina (tradition of repaying one’s teacher) to his teacher. Her womb is bartered, allowing men to exchange her indefinitely as a commodity with utilitarian value. Her voice, desires and feelings are undermined by the structural needs of the masculine tale. This paper seeks to read the novel Bride of the Forest by Madhavi. S. Mahadevan in the context of motherhood studies and postfeminism through the examination of the character Madhavi. It inquires into the representation of the maternal figures who are mapped on a power spectrum to posit that both agency and victimhood co-exist in uncomfortable ways.

The scent of the king: Notes on use and subversion of a Hellenistic topos in the account of Antiochus IV’s death (2 Macc 9)

This article discusses the narrative of Antiochus IV’s death in 2 Maccabees 9, showing how, alongside themes and motifs from the biblical tradition, it draws its imagery from a Hellenistic topos based on the connection between royal power and aromas. Through the subversion of categories functional in celebrating a ruler’s greatness, such as the perfumed body or the great availability of aromata, it will be seen how the narrative in 2 Macc 9 portraying Antiochus’ decaying body characterized by intolerable stench deconstructs the image of the Seleucid by depicting him in contrast to idealized representations of great kings such as Alexander the Great, whose perfumed body remains immaculate even after death.

CALIPH HARUN AL RASHID'S POLICY ON ARABIC LANGUAGE DEVELOPMENT DURING THE ABBASID PERIOD

This research aims to find out and examine the role of Caliph Harun Al Rashid in the development of Arabic during the Abbasid Dynasty. The questions to be answered through this research are (1) How was the role of Caliph Harun Al-Rashid in the government during the Abbasid Dynasty, and (3) How was the development of Arabic language during the period of Caliph Harun Al-Rashid? To answer these questions, the research used a literature approach. The research method used with the type of literary research, the primary data source is a book entitled Harun Al-Rashid Amir The Caliphs and the Greatest King in the World and the Glory of the Caliph Harun Ar-Rashid The Progress of World Civilization in the Golden Age of Islam. While the secondary data sources are other books that are relevant to the object of the author's discussion. The data processing method used is the content analysis method. The findings of the results of this study indicate that (1) Caliph Harun Al Rashid's policies in Arabic Language Development policies carried out by Caliph Harun ar-Rashid related to the development of Arabic in his time include making Arabic the official language of the State, the movement of translating manuscripts and Greek books, establishing Baitul Hikmah, Purification of Arabic, Kuttab and the establishment of literary institutions (2) The development of Arabic during the time of Caliph Harun Al Rashid was very rapid, which was marked by the development of literature, grammar, and the emergence of Arabic scholars

Ritual as an Aspect of Cultural Integration: Ugarit, Emar, and the Hittites in Syria

Abstract Although the Syrian kingdoms of the 13th century BCE may not have been integrated into the Hittite empire politically or economically, there is evidence that the Hittites employed strategies of cultural integration – part of bridging the geographical and social divide between the rulers and the ruled. The recently published documents from Ugarit reveal that both the Hittite Great king himself, as well as the King of Karkamiš, who administered the Syrian kingdoms, participated in Ugaritic ritual management and sent Hittite agents to offer sacrifices foreign to Ugarit. These features resonate with the emerging understanding of ritual practice at Emar as deeply influenced by Hittite ritual ideas and closely managed by Hittite officials, raising anew the question of Emar’s cult for “the gods of Ḫatti.” This investigation demonstrates aspects of foreign involvement in Ugaritic and Emarite ritual that contributed to the ongoing negotiation of power between those regions as political actors.

Fiction and Real Meaning of the Russian Film King of Mongolia

The Russian film King of Mongols tells a completely fictional story of Genghis Khan, and the reason for its creation is that the fundamental reason for fiction is to present the real content with a fictional storyline, and the story is only the outer form, but the core is the inner meaning. What "King of Mongolia" wants to express is Genghis Khan's thinking about "why" and "how" he became a "king", the wisdom of a leader, the breadth of mind of a wise man, the struggle of a courageous man, and the king's demeanour eventually made him grow up to be a great king. The wisdom of the leader, the breadth of mind of the wise man, the struggle of the brave man, and the style of the king finally make him grow up to be the king of a generation.

You are no great kings

You are no great kings

Persians: the Age of the Great Kings, written by Lloyd Llwellyn-Jones

Persians: the Age of the Great Kings, written by Lloyd Llwellyn-Jones

Story Text of Anusasana Parwa (Perspective of Hindu Religious Education)

The story of Anusasana Parwa is part 13 of Asta Dasa Parwa or 18 Parwa in the Mahabharata story, which tells of Yudisthira's coronation as king of Hastina replacing his uncle Drestarastra. In this Parwa it is described how the great king of the Kuru nation could reconcile himself. The awareness that grew in Yudisthira was obtained after receiving instruction from his grandfather Bhisma. This Parwa explains in detail about the rules regarding the Dharma. The general aim of this research is as a maturing process for humans through education, by adding and filling themselves through various experiences, both obtained during the learning process in class and through reading Hindu literary works. Various literary works that can be used as material for self-maturing in the world of education, especially in the Mahabharata literature in the Anusasana Parwa section. The general objective of this research is to preserve literary works as a form of language art that should be maintained, developed, and interpreted. The works can expand the treasures of Balinese culture. In addition, this research informs the existence of Hindu literary works which are very full of teachings of sraddha Bhakti, morals and ethics. This study uses a method that is relevant to the formulation of the problem and the theory used. Qualitative research methods with a descriptive approach. The results of the study show (1) The structure of the text of the Anusasana Parwa story which consists of Theme, Incident/conflict, Plot, Setting, Message which form a structure of this story. (2) In the text of the story Anusasana Parwa there are values ​​of Hindu Religious Education and Hindu Leadership values. The practice of Hindu religious education can be applied at any time or era, and under any circumstances and through any media, as is the case with the use of the Anusasana Parwa story text as a medium to understand the values ​​of Hindu religious education contained in the literary work so that it can be realized in family life, as well as the general public.

In Nehemiah's Footsteps? Uzziah at the Service of the Chronicler's Ideology

Uzziah ruled in Judah for many years, yet the description of his rule in the book of Kings is laconic. The book of Chronicles, on the other hand, provides an extensive description of his reign that stems from authorial ideology, theology, and processes of identity formation. The book of Ezra-Nehemiah describes a series of confrontations from four directions, with Uzziah’s battles with the Philistines, the Arab tribes, and the Ammonites being three of these fronts. The Chronicler, writing several decades after Ezra-Nehemiah, was aware of the Ezra-Nehemiah text or its narrative, and developed the figure of Uzziah as a great king, thus serving his own national, economic, ethnic, and religious goals.

Beyond Amarna: exorcists without borders in the Levant

The Levant and the Eastern Mediterranean formed a special sphere of activity for diverse specialists who navigated from one side to the other through extensive networks of interconnections in the Late Bronze Age. During the Amarna Period (fourteenth century BCE), Akkadian and Hittite texts attest a lethal epidemic that originated in Egypt and later spread to Canaan, Syria, Alashiya (Cyprus), and the land of Hatti. References to pestilence, plague, epidemic, and death, as well as metaphoric expressions alluding to the crisis, such as the ‘hand of Nergal,’ are widespread in diplomatic correspondence, prayers, magic spells, and medical texts as well. Specialists (such as physicians, exorcists, and omen experts) traveled between courts to perform acts of healing and to practice divination. Also, statues of gods and goddesses were commonly sent between courts of Great Kings as symbols of fertility, healing, and alliances. This essay analyzes the role of exorcists traveling between courts in the framework of the cross-cultural discourse of alterity in the Amarna Age.

Requiem for a Great King. The Death of Darius III

Ancient sources do not reveal a clear picture of what happened in Darius III’s last days, his killing by Persain traitors, and how Alexander seized his corpse. The usual interpretation of these facts by scholarship tends to follow the account of the sources with not much criticism on the facts. However, a close look may drive us to guess if in this concrete case we are not facing a deep misunderstanding and an interpretation graeca of a local tradition and a Persian custom. Following previous works, mainly Briant’s brilliant approaches to Achaemenid rites on Royal Funerals, the aim of this paper is to challenge the usual perception of the facts around Darius III’s death, and how the sources’ account can be reviewed in order to get a deep perspective.

The King of the Kings Varahran I

Key words: Hormizd I, Shapur I, Nerseh, Sasanian Empire, succession to the throne, Gilan, Sakastan, Qaaba-e Zardusht, Emperor Probus In the years of 273-274, the first Sasanian heir to the throne and the "great king of Armenia" Hormizdak, then the king of the kings Hormizd I passed away under suspicious circumstances. By analyzing the religious and political landscape of the early Sasanian Empire in 60-70s of the III century, we can be certain that their deaths and, more importantly, the chronological order, were not the result of an unfortunate coincidence, but rather of a palace revolution attempt by the Iranian nobility and Zoroastrian piety, who were dissatisfied with the Sasanian principality's foreign and internal policies. The aforementioned forces interpreted the right of succession to the Sasanian Empire throne by using the self-created scenario of "the reign crisis" conclusively. Shapur I's eldest son Varahran was given the throne in accordance with the "order of seniority," circumventing Shapur I's youngest son Nerseh, who had a clear advantage over his brother in terms of traditional principle, and breaking the "honor and hierarchy" mechanism implemented under the first three Sasanian kings. His mother's lineage remains unclear. But the place he had in the Sasanian principality and in the political and administrative life of the Empire during the reigns of Shapur I and Hormizd I indicates that he was either a prince born of a non-prime queen or a concubine.

Alcaeus, Pittakos ‘son of “Hyrras”’, and the Lesbian aristocracy, or ‘How to do things with words’

Abstract This paper offers a reassessment of the representation of Pittakos, tyrant of Lesbos, in Alcaeus’ verse. I begin by examining the textual evidence for Pittakos’ father, Hyrras, before progressing to re-evaluate the evidence for the aristocratic clans of Lesbos as attested in the Lesbian poets. Building on this, and with reference to the patronymic/gentilic Arkheanaktidās seemingly used of Pittakos in Alcaeus, I relate the preponderance of patronymic forms found in Alcaeus’ verse to the iambic and comedic use of ‘characterizing’ patronymics in -(ι)δᾱς. I then argue that both ῎Υρρας and Ἀρχϵανακτίδας are to be interpreted via a cross-cultural and bilingual rhetoric of kingship, with the latter being in essence a calque of a Lydian intermediary of the Luwian designation ura- handawati-, ‘great king’, with ὔρρας and its derivatives in Alcaeus a nominalization of the Luwian adjectival stem ura-, ‘great’. This argument is then related to the increasing evidence for Lesbos as a central locus for Graeco-Anatolian cultural exchange. The end result is a comprehensive reassessment of historical reconstructions emanating from the texts of Sappho and Alcaeus, as well as a reassessment of Alcaeus’ poetic objectives in his attacks on Pittakos, ‘son of Hyrras’.

The Transformative Magic of Education in Walt Disney’s <em>The Sword in the Stone</em>

The Transformative Magic of Education in Walt Disney’s <em>The Sword in the Stone</em>

성덕대왕신종(聖德大王神鍾)의 음향학적 에뮬레이션 연구

The purpose of this study is to analyze the possibility of using the “Sacred Bell of Great King Seongdeok” which is designated as National Treasure No. 29, as a musical resource through acoustic analysis and sound synthesis method. Based on the acoustically analyzed data of the Bell, it was tried to synthesized with frequency and fluctuation of partial sound, the beat cycle and envelop application by the additive synthesis among the method of sound synthesis The spatial sounds were modelled by an artificial neural network to estimate the exact reverberation of the source. The final result was produced with Native Instruments Reactor6, which can be easily used not only by sound designers and multimedia artists but also by many musicians, to preserve the history and identity of Sacred Bell of Great King Seongdeok, and to confirm its potential as a medium to be fused to new media.

Hittite ānt- and related lexemes

There are two terms designating “equal” in cuneiform texts from Ḫattuša-Boğazköy, namely annauli- and ānt-. The lexeme ānt- has been connected with the Luwian terms ayawala- and ayal(a/i)-. The first one is a hapax in Hittite cuneiform corpus found in the so-called Tawagalawa letter (CTH 181), while the second one appears several times in the royal hieroglyphic inscriptions from Masuwari (Tell Ahmar). Although the meanings and etymologies of all these terms were discussed in recent scholarship, they have never been analyzed as part of a lexical system. The present article focuses on the contextual study of these terms. The author comes to the conclusion that Hitt. annauli- is to be interpreted as “of equal status”, while Hitt. ānt- means “equal by appointment”. Thus, the lexeme annauli- describes the balance of powers in the Ancient Near East of the 2nd millennium BCE, when all the Great Kings were supposed to be equal to each other. The term ānt- designates a substitute, who becomes equal to the ritual patron in the course of the ritual, while the term annauli- is mentioned in texts as the antonym of the ritual substitute. The Luwian terms ayawala- and ayal(a/i)- are ultimately derived from the Luwian verbal stem aya- “to do”, while Hitt. ānt- is possibly cognate with Latin aequus “equal”. The term ayal(a/i)- is a title linked to the performance of certain duties by the heir apparent, and ayawala- is connected with the ability of a prince or high official to act as king’s deputy.

Zwischen Emotionalität und Rationalität: die Hellespont-Brücken 480 v. Chr.

In 480 BC, the Persian Great King Xerxes ordered the construction of ship bridges across the Hellespont to enable his army to cross from Asia to Europe. A storm destroyed the first construction, so Xerxes had the sea insulted and flogged. The campaign ended with a victory for the Greeks. Both Aeschylus’ drama « The Persians » and Herodotus’ « Histories » contain references to the perception of the technical achievement of the 1,2 km long bridge construction. The article deals with the different perceptions, the emotional as well as rational assessments of such a technical intervention in nature.

강수열전(强首列傳) “본(本)”의 재해석을 통한 임나가량(任那加良) 위치비정

In Korean history, Gaya has been used as Imna recorded in Nihongi. The augument for Imna can be divided into the following three aspects. The first record is the stele of the Great King Ganggaeto, the second is the Samguksagi Gangsuyeoljeon, and the third is the “Stele of Master Jingyiongdaesa Tap” found in Changwon.
 Until now, the main thesis of Gaya research has been developed based on the perception that Imna existed in the Korean Peninsula and that Imna was Gaya. In this article, we oppose the existing research results according to which the person who moved from the Gaya region to the Jungwon region was Kangsu. Kangsu’s family name is Seok, and based on the literature related to Seoktalhae, it is revealed that there is no relation with Imnagaryang and Gaya, which appear in Kangsuyeoljeon.
 The location of Imnagaryang, the hometown of Gangsu, was determined by examining the southern ocean currents on the Korean Peninsula. In conclusion, Imna, mentioned in Nihongi, is an ancient political system which completely differs from Gaya in Korea.

加耶轉換期 金海 狗耶·金官國의 推移

In this paper, through ancient tombs excavated in Gimhae, the centre of Gaya, a cataclysmic aspect of society and population at a turning point from the Former Gaya to the Later Gaya was studied, and this also revealed the aspect of society of the Former Gaya to academia that had scant awareness. First, the meaning of a turning point of Gaya was defined. About half century from the attack southern part of the Great King Guanggaeto in 400 A.D to the construction of the South Tomb of HuangNam Great Tombs in 458 A.D was separated into three periods, and there were two bifurcations, the dissolution of the Former Gaya and the establishment of the Later Gaya. It is also a process that hegemony of Yeongnan area was passed from the Former Gaya on to Silla. For research, the wooden chamber tomb and the stone lined tomb which were the main tombs of Gimhae area were reexamined. The system problem and the main-additional chamber tomb problem were also indicated. Especially, the stone lined tomb were separated into two systems: a wide tomb with wooden covers and a narrow tomb with stone covers. They were developed from a wooden chamber tomb and a former stone coffin tomb each. About the elite tomb of Gaya, a wooden chamber tomb of Daesungdong was main in the Former Gaya, and the two different stone lined tombs were combined in Bokcheondong site, and it became the main elite tomb of the Later Gaya. This intended change happened at a turning point from the Former Gaya to the Later Gaya. Finally, the aspect of tomb construction of Gimhae area was also studied. At the second bifurcation from the Former Gaya to the Later Gaya, tombs of “the inner gulf of Gimhae” were rapidly decreasing. It is connected with a decline in population. The boundaries of a tomb spread to the suburbs, and the Nakdong river area was be fully used than before. It is connected with the collapse of the centre elite group of the Former Gaya.

The Moral Doctrine of Manuneethi Chola in Sekkizhar's Periyapuranam

Manuneeti Chola's past history is that a king should rule without any sense of self-interest by treating all beings equally without fail in justice. The rule of Manuneeti Chola is a great example of the democratic, communist, and other modes of governance of many countries of the world, both in the present and in the future. Purity of mind comes from penance. The purity of action comes from action. Good deeds come from virtue. Punishment for a mistake done unknowingly is the justice that the power of God implies. Morality is the true worship of God. This article contains an account of the events of the great king Manuneeti Chola who lived his life without missing morality. Sekkizhar's Periyapuranam, written in the 12th century, describes the art, etiquette, culture, discipline, and way of life of the Tamils. The purpose of this article is to explain the divine virtues of Manuneeti Chola. In this article, the book Periyapuranam, the author of the book, and the moral doctrine of Manu Neethi Chola, who originated in the Tamil Chola tradition, which is the epitome of world justice, are analyzed.