King

This paper illustrates why the KNIGHTS were cast out of the playing cards. Because, the Knight symbolizes Christ returning to his father. The entire theme and pattern in the cards symbolizes how the cerebral lobes of the brain functions, which is analogous to the SIGN OF THE CROSS, which is also a pattern as to how the Roman Catholic Church architecturally structures its churches. All of creation takes place in the skull.

Throughout history, the Seleucid military might demonstrated
many times its importance for the maintenance, expansion and defense of the Empire. Rarely the Seleucid army was defeated in a campaign and it happened in front of the almighty Rome. After the defeat at Thermopylae and Magnesia, and following the imminent withdrawal must conquer the Ptolemaic Empire, the new king Antiochus IV Epiphanes held a military parade as never been done before, its real purpose is unknown, but the Seleucids showed the world the power that still had the Empire. Through the stories of several classic sources, we can come closer to this event and what
it could entail.

Студията „Цинобърът – цвят на царе и богове“ на Росица Манова е ценно помагало за изследоваели и преподаватели в област на културното наследство. Тя е първият опит за поставяне на въпроси и формулиране на отговори, оставали дълго време на заден план, при материали, техники и технологии в култовата живопис.

Sogdian xwṯyn means “lady, mistress, queen”; Bactrian χοδδηο, Persian xidēv, Sogdian xyδyw, xwtʾw, Parthian xwd’wn, and Middle Persian xwd’wn mean “lord, sovereign, king, god”; they are all cognates in the Iranian languages, have a common etymological origin, similar meanings and sounds. Ottoman Turkish ḫediv, Arabic xidīw, French khedive, and English khedive also have similar meanings (“viceroy”) and sounds, but they are not cognates. They are loanwords derived from Persian. Chinese hudahun 呼大渾 or 乎大渾 is transliteration of Middle Persian xwd’wn and is also some kind of loanword from Middle Persian. The Manicheans during Tang Dynasty (618-907) should know the meaning of this word when they transliterated it. But this word only appears in the Chinese Manichaean manuscripts in Fujian and is not widespread.

The article analyses the statistical indicators of the Ruthenian-Hungarian marriages during the 10 th –14 th centuries, in the context of the matrimonial policy of the Rurik dynasty. The long tradition of the marriages of Ruthenian princesses with Hungarian Kings, Princes and some representatives of the Hungarian nobility, due to close political and economic interests, is presented. The author emphasizes that most of the brides arrived in Hungary from Rus'. The imbalance in the marriages reached its peak in the 13 th – early 14 th centuries, despite of the rise in 1253 of the Kingdom of Rus', headed by Daniel Romanovich and his descendants. In this respect, is important to mention that the status of Kingdom of Rus' was equal to of the Hungarian Kingdom on the political map of Europe. In our view, such dissonance in the matrimonial relations is due not to the lack of the long royal traditions in the Orthodox Rus', not to the Papacy jurisdiction in the Catholic Hungary, but rather to a certain (sometimes, systemic) crisis of confidence of the Western rulers concerning Rurikids. This could be measurable especially by the example of a considerable number of the Ruthenian seekers of political asylum in Hungary, in comparison with a very small number of Hungarian princes settled in Rus'.

This chapter presents an account of an angrily virtuous, or patient, person informed by research on emotion in empirical and philosophical psychology. It is argued that virtue for anger is determined by excellence and deficiency with respect to all three of anger’s psychological functions: appraisal, motivation, and communication. Many competing accounts of virtue for anger assess it by attention to just one function; it is argued that singular evaluations of a person’s anger will ignore important dimensions of anger that bear on virtue and vice. Thus, possessing excellence with respect to only one function of anger is insufficient for virtue. The account is also extended to the characteristic vices of anger: wrath and meekness.

Methodology and State of Research on the Courts of Female and Male Rulers in the Late Middle Ages:
Research on royal courts in the Late Middle Ages in Poland has a relatively short tradition. Polish
medievalists studying the period of the Late Middle Ages have been from the very beginning concentrated,
first and foremost, on discussing the genealogy of successive magnate families, politics of monarchs
in relation to lands and royal subjects they managed, problems of agricultural and economic
nature in the Polish state at that time, matters of church and monasteries and, most of all, wars and
broadly understood political sphere. It should be noted here that the political, cultural and court
related problems were most often situated at the margins of their interests. Naturally, this does not
mean that these issues have not been studied as a number of works has been written by i.e. Aleksander
Gieysztor, Małgorzata Wilska – which showed to a wider group of historians how important it was
to study the cultural and social issues, and what a significant role they played in the context of political
history – but they, however, still leave a certain deficiency in this area of research.

Após uma breve análise da estrutura e autoria do texto, o presente artigo procura realizar uma exegese do texto de Salmo 110, procurando identificar as características messiânicas presentes no texto. Esse é um dos salmos reais, onde a função do rei de Israel e também a do sacerdote que atuava no templo são unidas em um só indivíduo. Quem é esse rei que agrega a função do sacerdócio? Estaria o autor espelhando uma antiga prática do Oriente Médio? Ao estudar as imagens de rei e
sacerdote, assim como os oráculos proferidos por YHWH, é possível extrair a mensagem messiânica, reutilizada posteriormente no Novo Testamento para identificar Jesus Cristo.

Seleucus II Callinicus was the first Seleucid king (from 246 to 225 BC) who portrayed himself on coins bearded and wearing a diadem. This seems to be due to the wars that were waged in the Seleucid Empire during the reign of this king, including the separation of Parthia and Bactria from the Seleucid Empire, and the invasion of Arsaces. Seleucus
II Callinicus embarked on an unsuccessful campaign against the Parni, and after this event he issued coins showing himself with a beard. In fact, such imagery presented the king both as a worshiper who had made vows to the gods -Apollo and Artemis - for his victory, and as a military commander. What is more, it cannot be ruled out that Seleucus also consciously referred to the iconography of the Achaemenid kings, who were always depicted with a beard, thus showing himself to his subjects as the legitimate king of Iran.

Sixteen species of green, brown and red seaweeds from Pakistan were ana- lyzed for their elemental composition by Atomic Absorption Spectrometry and several significant elements like Ca, Cd, Co, Cr, Cu, Fe, K, Mg, Na, Pb and Zn were detected quantitatively. Among these elements Ca, Fe, K, Mg, and Na, were found in large amount (13646-97006 ppm), Cr, Cu, Pb and Zn were present in small quantities (7.37-15.96 ppm) while Cd and Co, were detected in extremely small amounts (2.16- 5.89 ppm). The average quantity of Na was found to be the highest among these algae (97006.543 ppm) followed by K (64119.75 ppm) and Ca (22735.47 ppm). The aver- age amounts of Co (5.89 ppm) and Cr (7.372 ppm) were quite low, Cd was detected in the lowest quantity (0.5-3.95). Eight species of seaweeds were also tested for antifun- gal activity showing moderate activity against Aspergillus niger, Microsporum canis, Pseudallescheria boydii, Trichophyton simii, poor activity against Fusarium solani and Macrophomin...

The prophets “raggimu” and “maḫḫû” in Neo-Assyrian prophetic corpus are described to have proclaimed positive prophecies to the king. Their social status were relatively lower than professional diviners such as astrologers and haruspicies, however, in contents and topics the distinction between prophecy and divination was not that clear. Prophets usually pronounced the well-being of the king and the stability of the empire. Though the main target of these prophecies was the king, the prophets did not announce the divine message directly in the presence of the king. Royal officials and diviners who had access to the king collected and reported prophetic messages that are proclaimed in the temple or at the city gates. Prophets delivered divine promise to guarantee dynastic continuation, the stability of the kingship, the safety of the king, and the protection against inner or outer enemies. From the form critical perspective, the royal prophecies share some common elements such as divine self-introduction, historical retrospection, encouragement, and promise of divine protection and accompaniment. The prophecies like other professional and academic divinatory oracles were collected and stored in the royal library and then were reused as Herrschaftswissen to maintain royal administration. In this regard, Neo-Assyrian royal prophecy share some commonalities with Nathan’s oracle in 2 Samuel 7. As Neo-Assyrian prophecies were recycled, the divine promise heralded to David would have been referred by his successors to be authorized of their throne and to maintain security and stability of the kingdom.

The present study focuses on the relationship between king and prophets in the ancient Near East and Israel, especially represented in the Neo-Assyrian prophetic corpus and Nathan’s prophecy in 2 Samuel 7. Neo-Assyrian prophecies and Nathan’s oracle share some common literary elements such as “divine introduction formula,”“historical retrospection,” “encouragement,” and “promise of divine assistance and support.” The Neo-Assyrian prophecies were aimed at the king, even though they were proclaimed in the presence of the Assyrians. Therefore prophecies were usually related to the safety of the king and the stability of the kingdom. Esarhaddon and Ashurbanipal, the great kings of Assyria, gathered prophecies and stored them in the royal library to reuse them to support royal authority and rulership. In this regard, we can find some similarities between Neo-Assyrian prophecies and Nathan’s oracle in 2Samuel 7. Nathan’s oracle also proclaims the safety of King David and the stability of his kingship promising everlasting dynasty and the construction of the temple by one of David’s descendents. 2 Samuel 7 does not directly refer to the Nathan’s activities as relating to the king; however, we can say that he was a prophet who demonstrated his concerns on the well-being of the king and the stability of the kingdom by announcing divine messages which can be compared to the Neo-Assyrian prophecies.

The volcanic rocks exposed at Gadani-Phuari area. District Lasbela, Balochistan, mark part of the southernmost. onshore remnant of the Bela Ophiolites. In Lasbela region. there are two prominent groups of Cretaceous igneous rocks. The first are Bela ophiolitic rocks which are ...

Having performed his Dharma as a king for many years, and observing the graying of his hair...When he continued to perform this worship daily without fail, his heart melted with a surging, ever-increasing love for God...Suddenly a lion roared, and the poor creature, frightened out of her wits, panicked...Even during the course of performing his religious duties, which required single-minded devotion, he would rise up, again and again, to check on the young one...He had become so terrified of any attachment to anybody that he stayed all alone...The pious Brahmin was much worried about his son...Whenever somebody wanted him to do something, Bharata would ungrudgingly do whatever was asked of him..... Observing his excellent physique, they chose him to share the load...It seems as though a man is walking on it, but the foot of the man who walks on the earth is also made of the same earth.

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The aim of this research is to give voice to the arguments undertaken by Robert Filmer against the texts published by John Milton immediately after the execution of Charles I. Thus, to refute the pamphlets The tenure of kings and magistrates (1649) and A defence of the people of England (1651), Filmer wrote the opuscule Observations on Milton against Salmasius and published in 1652. In turn, the central aspects of this clash can be synthesized by the concepts: king, people and revolution.

In marine sediments, Fe (III) is found predominantly as a solid. Recently, however, soluble species of Fe 3+ complexed by natural organic ligands have been detected in coastal marine sediments with voltammetric micro-electrodes. The role of soluble Fe 3+ ...

Работа посвящена анализу «горизонтальных» внутриобщественных связей «дружбы и доверия», пронизывавших и объединявших все общество средневековых Кастилии и Леона. На материале широкого диапазона нормативных и нарративных источников XI – XIII вв. рассматривается суть данных отношений и круг охваченных ими людей. Вторая часть исследования посвящена анализу двух составов преступлений, измены (aleve) и предательства (traición), нарушавших, прежде всего, связи дружбы, доверия и вассальной верности. Особое внимание в исследовании уделяется проблемам истории языка, социальной истории и истории права.


Оглавление

1. Постановка проблемы

2. «Дружба и доверие» в нормативных памятниках эпохи

3. «Дружба и доверие» в нарративных источниках.

4. Измена (aleve) как нарушение связей «дружбы и доверия».

5. Предательство (traición) как нарушение связей дружбы и доверия.

6. Заключение.

7. Литература.

8. Список использованных сокращений.