Son Of King Research Articles

"I Love Every Part of You"

"I Love Every Part of You"

Analogical Perspectives on the Comparison between Vǫlundr and Daedalus

Analogical Perspectives on the Comparison between Vǫlundr and Daedalus

King David Between Power and Adultery: Jewish Perspectives on David and Bathsheba’s Relationship

David and Bathsheba's biblical tale is both dramatic and ambiguous: A strong man spots a stunning stranger and tells his men to call her. She conceives a child. The man makes a feeble attempt to hide it, but in the end, he kills the woman's husband, and they subsequently get married. Recent days have seen frenzied internet debates among evangelicals on an issue pertaining to this old story: Did David have an affair with Bathsheba, or did he rape her? The solution has effects on a biblical hero's reputation as well as how youngsters are taught the well-known narrative. However, the discussion itself sheds light on—and may even alter—the perspectives held by evangelical Christians on gender, sex, power, consent, and abuse. Like the Bible, the midrashim regarding Bathsheba and her son King Solomon and her husband King David place her in a supporting role. She is never punished for her connection with David, even though her emotions and feelings are never discussed; this suggests that the rabbis thought of her as a virtuous, guiltless woman. The rabbis highlight that God approved of David's marriage to Bathsheba and pardoned David for his transgression against Uriah, the husband of Bathsheba. The rabbis present Bathsheba as Solomon's mentor during his lifetime, correcting him when he deviated from morality. This article is a contribution to biblical studies on a Jewish Perspective. The study sheds light on the debate about David having an affair with, or raping Bathsheba. This places David's narrative between the discussion of power and adultery.

Madawi Al-Rasheed, The Son King. Reform and Repression in Saudi Arabia

Madawi Al-Rasheed, The Son King. Reform and Repression in Saudi Arabia

The Illegitimate Offspring of King John of England Identified from the Rolls

King John was not unusual among medieval English monarchs for siring illegitimate offspring, among them three sons and a daughter born of aristocratic ladies. Chroniclers and moralists’ charges that John’s sexual predations extended to his barons' wives and daughters became a significant factor in baronial alienation that resulted in the 1215 rebellion. A search of royal records from John’s reign yields names of seven: six sons and one daughter, all acknowledged by him. Records from the reign of his son Henry III reveal three more, two sons and one daughter, a total of ten, a number far smaller than that of hs great-grandfather Henry I, famous for siring over twenty illegitimate children. John’s father Henry II fathered only four or five bastards, one of whom became an earl and another an archbishop. Before the Church won power to regulate marriages by the early thirteenth century, sons of kings, princes, and aristocrats born outside formal marriage experienced little stigma. Possibly due to changing attitudes, John’s bastards never rose in prominence as did earlier monarch’s illegitimate offspring, some of whom played major parts in England’s history. None of John’s illicit sons rose to an earldom or bishopric, although entered the baronial ranks and a daughter married the Welsh prince, Llywelyn. Most of John’s illegitimate sons had military careers, serving their father and their brother as royal household knights. Two sought careers in the Church, but neither rose to high rank.

Chaucer and the Fantasy of Retroactive Consent

Chaucer and the Fantasy of Retroactive Consent Leah Schwebel In the short comic "Trigger Warning: Breakfast," the artist describes cooking for a man who has assaulted her the evening before.1 "The morning after I was raped, I made my rapist breakfast," she explains. Eggs, medium well; toast; and bacon. Still, "there is another story that I like better" than the one with this ending, she notes. In this preferred version, she does not make her rapist breakfast, or prepare him eggs the way she herself likes them cooked. Instead, "I fight. I spit at him. I struggle." Attempting to change the devastating significance of the previous night by way of her own response to it—that is, by making him breakfast in the morning—the artist seeks a kind of revisionist agency: "I thought I could have another story. We go out. He says I'm beautiful. The next morning, I make him breakfast. If I didn't say no, it's just a romance." In reality, she suggests, "I am a bad victim. I am a bad story."2 "Trigger Warning" illustrates what I will refer to here as a fantasy of retroactive consent, in which an assault is rescripted by its author, perpetrator, or victim as a consensual act. I have chosen the term "retroactive consent" because it evokes Laura Kipnis's anxiety over women retroactively withdrawing consent in order to brand their lovers as rapists. "Sexual consent can now be retroactively withdrawn (with official sanction) years [End Page 337] later," Kipnis laments, "based on changing feelings or residual ambivalence, or new circumstances. … This makes anyone who's ever had sex a potential rapist."3 As Jonathan Jenkins Ichikawa observes, the danger in Kipnis's remarks lies in the relation between time and causality. "Kipnis's language suggests a kind of 'backwards causation'—one can reach back into history and create rapes that weren't there by removing the consent." This "absurd metaphysics" reinforces one of the pillars of rape culture, as Ichikawa further points out: "the fallacy that if one has consented to anything" (and, we might add, at any point), "then one has consented to everything."4 Kipnis's remarks are premised on the dangerous assumption that a notable number of individuals are more likely to fabricate assaults than to accept unsatisfying sexual unions. This essay will consider a problem of "backwards causation" contrary to that which Kipnis imagines, and one that I suspect is far more common, in which a victim warps a sequence of events to reshape their assault as consensual. We see this scenario in "Trigger Warning": the artist describes her attempt to recast the previous night as a romance by making her rapist breakfast. She imagines herself as a character in a different story, and she records her desire to inhabit this alternative reality for the reader. But this fantasy (and it is indeed a fantasy) of retroactive consent can also be imposed on a victim externally. In De civitate Dei, for example, Augustine considers Lucretia's rape at the hands of the king's son, Tarquin, as Livy describes it in Ab urbe condita. Insisting on her innocence, and further demanding that no woman use her tragic plight to justify their own adultery, Lucretia dies by suicide, using her body as a warrant: "corpus est tantum violatum, animus insons; mors testis erit" ("my body only has been violated; my heart is guiltless, as death shall be my witness").5 Despite the extreme measures the Roman matron takes to corroborate her unwillingness, Augustine questions the legitimacy of her denial, and, relatedly, her motivation for killing herself. Perhaps she was not guiltless after all, he speculates, but rather consented in her mind to the assault: [End Page 338] An forte ideo ibi non est quia non insontem, sed male sibi consciam, se peremit? Quid si enim (quod ipsa tantummodo nosse poterat) quamvis iuveni violenter inruenti etiam sua libidine inlecta consentit idque in se puniens ita doluit ut morte putaret expiandum? [Perhaps, however, she is not there because she slew herself, not innocently, but conscious of her guilt? What if—but she herself alone could know—she was seduced by her own...

Motiv jednoglavog i dvoglavog orla u Raškoj U XIII veku

The motif of a single-headed and double-headed eagle first appeared in Serbian medieval art under the influence of the Byzantine Empire or Christian tradition. This motif was used by the Byzantine Empire as a symbol of royal dignity and as a representation of saints. Since the eagle is regarded as a symbol of Jesus Christ, the resurrection, the Holy Evangelist John, and etc., Christian influence is more visible in literature. The use of the eagle as a motif in Raška was heightened during Grand župan Stefan Nemanja's reign and continued through his successors. Studenica monastery depicts both single-headed and double-headed eagle motifs. A single-headed eagle is a fresco painted in a double circle, and a doubleheaded eagle is a fresco painted as kolasta azdija, which represents a motif of golden double-headed eagles in double circles. Kolasta azdija can be found on the gowns of King Stefan the First-Crowned and his son King Radoslav in the Žiča monastery. A motif of a red double-headed eagle was also used as a decorative element of the St. George's wall and cloak. At Mileševa monastery, golden encircled double-headed eagles adorned the gowns of King Stefan the First-Crowned and his sons Radoslav and Vladislav. The motif of single-headed eagles in circles can be found as a unique example on Knez Stefan's gown in the Morača monastery. An eagle can be found as a motif in manuscripts, on the seal, and as part of the church's interior decoration. During King Uroš I and his successors' reigns, double-headed eagles vanished as a symbol of royal dignity, but they remained as a Christian symbol until the end of the XIII century.

Topic of Family Relations in the Correspondence of the Austrasian Court and Representatives of the Byzantine Empire

Topic of Family Relations in the Correspondence of the Austrasian Court and Representatives of the Byzantine Empire

The Changing Contours of Saudi Arabia: Mohammed bin Salman and the Paradox of Saudi Reforms

This review article aims to provide broader nuances about Saudi Arabia amid the rapid developments taking place in the Middle East in general and Saudi Arabia in particular, following the rise of Crown Prince Mohammed bin Salman (MBS). This article begins with Salman’s Legacy, edited by Madawi al-Rasheed, and subsequently, takes up Madawi al-Rasheed’s The Son King and Ben Hubbard’s biography of MBS. It provides a brief summary of the books under review and analyzes their different themes while critically examining their prevailing shortcomings. The rise of MBS has brought about visible changes, not only in the political body of Saudi Arabia but in the wider Arab world as well. Salman’s Legacy: The Dilemmas of a New Era in Saudi Arabia, edited by Madawi al-Rasheed, seeks to highlight these challenges and provide a broad overview of Saudi Arabia, ranging from domestic affairs to foreign affairs and exploring the factors that drive the Saudi regime.

A CONSPIRACY TO MURDER SENNACHERIB? A REVISION OF SAA 18 100 IN THE LIGHT OF A RECENT JOIN

SAA 18 100 (ABL 1091) is a cuneiform text that has been at the heart of historical reconstructions of the assassination of the Assyrian king, Sennacherib, since it was first properly studied by S. Parpola in 1979. In 2005, J. C. Fincke discovered a new fragment of the document (28-3-23 [K.21923]) and joined it to the then known fragment (80-7-19, 28). Fincke's join offers the opportunity to study the tablet anew. We present the first full scholarly edition of the fragments and a new historical interpretation of the text that challenges the accepted understanding of its date, nature, content, and the information it provides on the assassination of Sennacherib. SAA 18 100 appears to be an archival copy of a letter originally sent to Nineveh that reported on matters concerning the Assyrian court heard in Babylonia. The best-preserved report concerns a supposed plot looking to frame the king's son, Urdu-Mullissu, in a conspiracy, and might be a product of the pro-Esarhaddon machinations of the royal court during the final years of Sennacherib's reign.

Sejarah Kedatukan Urung Sepuluh Dua Kuta Hamparan Perak Kabupaten Deli Serdang, 1823-1946

This article discusses the history of Kedatuan Urung Sapuluh Dua Kuta Hamparan Perak. The establishment of Kedatuan Hamparan Perak originated from the migration made by Karo people. Those who originally lived in the highlands, moved to the lowlands. Some of the reasons are that the soil conditions in the lowlands are much more fertile than the highlands. In addition, in the Karo community, the king's son is required to migrate and also open a new kingdom outside of his father's power and kingdom, with the aim of making the power of their descendants be greater. This writing uses the historical writing method, with four stages, namely; heuristics, criticism or verification, interpretation and historiography. Based on the information the writer got, the arrival of the Karo people to the lowlands seemed to be welcomed by the Malays who inhabited the area. This is because there has always been a relationship between highland and lowland people, especially in terms of trade. Not only in the trade sector, but also in matters of marriage, religion and economy. Many Karo descendants are married or intermarried with Malays. During the time of the Aru Kingdom, many Karo people had settled and became residents who had embraced Islam, they married Malays. Generally, the Karo people who have settled in the lowlands have embraced Islam, the Islamization is carried out by the Malays.

Saudi Arabia: The Son King: Reform and Repression in Saudi Arabia, by Madawi Al-Rasheed (book review)

The Son King: Reform and Repression in Saudi Arabia, by Madawi Al-Rasheed. Oxford: Oxford University Press, 2021. 312 pages. $29.95.

Angus Fletcher. <em>Wonderworks. The 25 Most Powerful Inventions in the History of Literature</em>

Angus Fletcher. <em>Wonderworks. The 25 Most Powerful Inventions in the History of Literature</em>

Working Together: Community, Conservation, and Preservation Strategies for Royal Painted Tombs at El-Kurru, Sudan

ABSTRACT This paper discusses the conservation and preservation of the twenty-fifth dynasty royal painted tombs of Queen Qalhata and her son King Tanwetamani in the ancient kingdom of Kush at El-Kurru, Sudan. Part of the UNESCO World Heritage Site ‘Gebel Barkal and the Sites of the Napatan Region, Sudan’, the tombs fall under the International Kurru Archaeology Project. This collaboration with archaeologists, architects, engineers, and community stakeholders focuses on improving visitor access to the tombs while ensuring their preservation. Sustainable site maintenance was considered in developing realistic conservation strategies while working in a remote area with limited materials. The treatment plan for these tombs evolved from a thorough understanding of materials and methods used in their fabrication, analysis of their history and alteration over time, and consideration of future use and accessibility. Discussion with stakeholders informed collaborative decision-making processes to arrive at appropriate treatment methodologies which could be implemented in a compressed time frame. Choice of treatment materials and decisions about stabilization and improvements to the physical structure were based on availability, ease of use, and support of long-term maintenance. These measures will enhance visitor safety and contribute to the long-term preservation of the tombs, with the hope of serving as a model for similar projects in the region.

“Tsar, tsar’s son, king, king's son”: the image of the ruler in the russian folk fairy tale

“Tsar, tsar’s son, king, king's son”: the image of the ruler in the russian folk fairy tale

Journey of Savitri From Birth to Young-Age: Tale of a Legend in Sri Aurobindo’s Epic “Savitri”

Yoga leads to right knowledge and right knowledge makes right action possible. The struggle and the victory are the hard core of poetry “Savitri”. The legend Savitri’s birth and childhood are far from conventional. Her girldhood is a wonder. She is a king’s daughter. But she masters sculpture and painting, music and architecture, dance and poetry and many other arts and crafts. She is divine and outspaces her friends. She is a divine beauty and nobody dares to claim her. She is free to choose her husband. Savitri leaves her parent’s home, her palace. She visits many places and many woods. She is attracted towards Satyawan. He tells that he is a son of king, but a king no more. Savitri becomes sure in her decision to marry Satyawan but before this, she wants to return to her parents to tell them about her choice. Inspite of being intimations of future, she is committed to her chosen path.

Jejak Raden Jaka Prabangkara pada Kerajaan Majapahit Abad ke-15 M dalam Babad Jaka Tingkir

Raden Jaka Prabangkara was the son of Brawijaya V, the last king of the Majapahit Kingdom. He was the king's son of an ordinary woman or concubine. During the reign of his father, which was around the 15th century, Raden Jaka Prabangkara had the role as a village chief in Sungging area. Besides, he was also given the task to become a palace painter because of his expertise in painting. This study aims to describe the traces of Raden Jaka Prabangkara's life during the reign of Majapahit Kingdom in the 15th century and the lessons that can be learned from the stories in Babad Jaka Tingkir. This study uses qualitative research method based on the literature review in the book of Babad Jaka Tingkir: Babad Pajang written by Sastronaryatmo (2011) which has been translated into Indonesian. The results of this study are (1) The background story of the birth of Raden Jaka Prabangkara in Babad Jaka Tingkir, (2) The role of Raden Jaka Prabangkara in the 15th century during the reign of Majapahit Kingdom in Babad Jaka Tingkir, (3) The chronology of the seclusion of Raden Jaka Prabangkara to China in Babad Jaka Tingkir, (4) The wisdom that can be learned from Raden Jaka Prabangkara's life. Overall, it can be seen that there are traces of Raden Jaka Prabangkara's life journey during the reign of Majapahit kingdom in 15th century based on the book of Babad Jaka Tingkir.

Burying the Emperor's Son: Valens and the Legacy of Basil in a Syriac Funerary Sermon

One of the most famous aspects of Gregory of Nazianzus's panegyric for Basil of Caesarea is his account of Basil's confrontation with the emperor Valens. On the eve of exiling the bishop, the latter had called on Basil for aid for his ailing son. Basil's intercession ultimately failed to save the boy's life; later historians, however, remembered the incident as a dramatic, if temporary, turning point in the relationship between bishop and emperor. This episode forms the backdrop to a homily for a departed child and was transmitted in two Syriac manuscripts. Both attribute the homily to Basil, with the earlier witness presenting it as preached on the occasion of the funeral of a king's son. This description suggests the possibility either of recovering a funerary oration preached by Basil, now lost from his Greek corpus, or of a Syriac funerary sermon attributed to Basil in light of his encounter with Valens. This article examines both possibilities with an eye towards the content shared between the manuscripts—an extended exposition of children's nature and fate after death—and its resonance with the genuine works of Basil, his Greek contemporaries, and Syriac Christian authors from the centuries preceding the homily's earliest witness.

King David: myth and history

The personality of King David since the days of his reign has always been attracting the historians' and writers’ attention. Since the discovery of the Tel Dan inscription in 1993 there is little doubt about his physical existence. Nevertheless, while some scholars continue to consider him as a founder of the Empire (i.e. a united monarchy with the city of Jerusalem as its capital), some others still believe him to be an epic hero if not completely a folklore personage. The article deals with the information regarding King David as the first monarch of all Israelite tribes and his son King Solomon as his immediate successor on the throne. A comparison of the Biblical text with the archaeological data offers a conclusion that the phenomenon of the unified monarchy at that time was hardly identical to what was considered a unified monarchy in the 19th cent. Notwithstanding this fact, the personality of King David seems to be more realistic than that of King Solomon. In fact the description of the latter lacks exact and realistic features thus making this narrative a typical “golden age” saga of the bygone times.

Thailand’s Traditional Trinity and the Rule of Law: Can They Coexist?

Thailand has seen considerable progress in the rule of law since the seminal 1997 constitution. Yet persistent political instability suggests that as yet the country does not think of the rule of law as binding. What is likely to happen in Thailand with the rule of law, and with governance generally? The argument advanced here is that rule of law principles must contend with the realisation that the traditional Thai trinity – nation, religion and king – has become an inviolable state ideology. Political actors, often aligned with the monarchy, have been using each element of the trinity to undermine both rule of law principles and democratic institutions. Now that long-serving monarch King Bhumibol (Rama IX) has been succeeded by his son King Varijalongkorn, it seems an appropriate time to examine current battles about the meaning of the rule of law and broader struggles for control between elites and popular groups based on competing visions for the state – a problem not only in Thailand but in the region as a whole.