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The Problem of Kingship in Shakespeare’S History Plays

100%
Dumitrašković T.
Romanian Journal of English Studies
|
2014
|
vol. 11
|
issue 1
78-85
EN
Elizabethan England was a state of repression and Shakespeare could not write his plays freely and he could not oppose Elizabeth and her government openly. So he had to use allegory and every one of his plays is an act of rebellion. This paper deals with Shakespeare’s history plays which are symbols of resistance to the rule of force and war politics, and that message is implicit in the way of presenting kings.
2
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Teologiczne skutki pychy władców i narodów w Biblii greckiej

86%
Nawrot J.
Poznańskie Studia Teologiczne
|
2011
|
issue 25
85-106
EN
The article argues that anyone who sins with any of the attitudes denoted by the verb hypsoō w will not evade adequate punishment. When an individual commits this sin the punishment is loss of the ability to rule, illness or even death. If nations succumb to pride their fate is destruction as punishment for impenitence and disobedience to God. Punishment is inflicted on heathen rulers and nations as well as on the kings and the chosen people. Then God is the ultimate punishing instance and the foundation of justice. In turn the attitude of those who bravely oppose the pride of the rulers and whole communities encourages others to persevere in the conduct that pleases God.
3

Tummali ajalugu. Moningaid markusi muistsete Sumeri kuningate ja nende kuningavoimu ideoloogia kohta

72%
Sazonov V.
Mäetagused
|
2013
|
vol. 54
169-184
EN
The current short but very important Sumerian literary text, which was written in the Sumerian language at the end of the reign of Ur III (2112–2004 BCE) or at the beginning of the Isin-Larsa epoch (ca 21st or 20th century BCE), consists of only 33 lines. The temple of Tummal is dedicated to the goddess Ninlil, spouse of the god Enlil, who was the main god of Mesopotamia, the protector of kingship, and the king of all deities. Tummal was a very significant sanctuary for Sumerians and played an important role not only in religion, but also in royal ideology. The texts of Tummal Inscription known as “The History of Tummal” mention the rulers of Sumer, who had done building and renovating works in this temple complex. Yet, the kings-builders are not listed chronologically and these texts are quite tendentious and propagandistic, as some important kings are not even mentioned because of ideological reasons; for example, Akkadian kings (2334–2154 BCE) or rulers of Lagash. The reason why Akkadian kings were not mentioned as builders in Tummal, might probably be that some Akkadian kings like Naram-Su´en became prototypes of evil and cursed kings. They were believed to rebel against divine norms and rules and were later cursed and punished by all the great gods of Sumer and Akkad. The kings of Lagash were not mentioned for a different reason: Gudea, who belonged to the 2nd dynasty of Lagash, had probably very good relations with Gutian tribes, who destroyed the Akkadian Empire in ca 2200–2154 BCE, conquered Akkad and Sumer and controlled these territories for 60–70 years. Sumerians and Akkadians hated Gutians and after Sumer and Akkad became free from the Gutian invaders, kings of the 3rd dynasty of Ur decided that for political and ideological reasons the kings of Lagash would not be mentioned at all.
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