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In Denmark, Christian II has of course played a greater role than in Sweden, and his legacy is therefore more complicated. After Christian was deposed as king of Sweden, he was subsequently also deposed as king of Denmark in 1523 and official propaganda painted a very negative image of him throughout the 16th century. Those who had come to power through the removal of Christian were certainly able to justify their actions through such negative narratives of him and historians, who were largely orientated towards the nobility, did not seek to endorse a king who had endeavoured to strengthen the monarchy with the help of common people. There was therefore largely agreement between the assessment of Christian II in Sweden and Denmark in the 16th century.
Axum served as the kingdom's capital for many centuries but relocated to Jarma[4] in the 9th century due to declining trade connections and recurring external invasions.[5][6] Emerging from the earlier Dʿmt civilization, the kingdom was likely founded in the early 1st century.[7] Pre-Aksumite culture developed in part due to a South Arabian influence, evident in the use of the Ancient South Arabian script and the practice of Ancient Semitic religion.[8] However, the Geʽez script came into use by the 4th century, and as the kingdom became a major power on the trade route between Rome and India, it entered the Greco-Roman cultural sphere and began to use Greek as a lingua franca.[9] It is through this that the Kingdom of Aksum adopted Christianity as the state religion in the mid-4th century, under Ezana of Axum.[10] Following their Christianization, the Aksumites ceased construction of stelae.[5]
Before the establishment of Axum, the Tigray plateau of northern Ethiopia was home to a kingdom known as Dʿmt. Archaeological evidence shows that the kingdom was influenced by Sabaeans from modern-day Yemen; scholarly consensus had previously been that Sabaeans had been the founders of Semitic civilization in Ethiopia, though this has now been refuted, and their influence is considered to have been minor.[16][a][17] The Sabaean presence likely lasted only for a matter of decades, but their influence on later Aksumite civilization included the adoption of Ancient South Arabian script, which developed into Geʽez script, and Ancient Semitic religion.[8]
Gudit's origin has been extensively debated. Scholars debate whether she was a Jew, an Agaw, a Beja, and an enslaved servant of an Aksumite emperor who wanted to lead pagans against Christianity. Others argued that she was a daughter of the king of Lasta, situated in Bugna. The Italian scholar Carlo Conti Rossini described her as a Bani al-Hamwiyah, while another source pointed to the Sidama people in the area called Sasu, probably south of the Blue Nile, where Aksumite rulers also obtained caravans for commodities of gold and coin, which are thought the main motive for Gudit's raid.[39]
The Aksumite population mostly consisted of Semitic-speaking people collectively known as the Habeshas.[49][50] The Aksumite Empire also consisted of several other ethnic groups, inscriptions from the time of Ezana notes the \"Barya\" tribes who lived in the western part of the empire, which is believed to be the Nara people. The Aksumites would frequently wage slave expeditions against these barya tribes.[51][52][53] The Agaw people were also known to have lived in the southern frontiers of the kingdom and were typically employed in the Aksumite army.[54]
The stelae (hawilt/hawilti in local languages) are perhaps the most identifiable part of the Aksumite architectural legacy. These stone towers served to mark graves and represent a magnificent multi-storied palace. They are decorated with false doors and windows in typical Aksumite design. The largest of these towering obelisks would measure 33 meters high had it not fractured. The stelae have most of their mass out of the ground, but are stabilized by massive underground counter-weights. The stone was often engraved with a pattern or emblem denoting the king's or the noble's rank.[23][24]
According to the Private Property of P.I. Joko written by young \"Iggy\", however, Joko appears to have been the son of an Elonian diplomat (with the province of origin unknown) in the eighth century AE. In his youth, he accompanied his mother on her diplomatic tours and visited Kryta where, while suffering from boredom, he met with young Prince Oswald Thorn who was already showing signs of violence. Viewing the young Thorn ripping wings off of flies as amateurish for not utilizing torture to its fullest extent, Joko secretly taught the prince what creatures would survive torture and be of use afterwards, with the wording suggesting that Thorn should direct his sadism towards his servants instead. The young Thorn challenged Joko to a pun contest much to the latter's horror, and the pranks escalated into a clash between the two youths, the first battle to take place between the future lich king and Mad King.
Starved and faced with a devastating drought and famine, the people of Vabbi and northern Kourna rebelled against their leaders, comfortably allowing Joko to crush any Elonian resistance. Vabbi surrendered in desperation, while Kourna and Istan later became vassal states to the undead lord who subsequently renamed the Istani capital of Kamadan as Palawadan, Jewel of Istan in his honor.[20] By 1175 AE, Elona had fallen to Joko's armies.[3] During this time Joko's forces hunted down and enslaved local centaurs, using them as work force. The lich king killed many enslaved centaurs to further his experiments in bone manipulation, and ultimately used their bones to expand the Bone Palace.[21]
After conquering Elona, Joko forced tributes and loyalty from the Elonians, training them to accept him as the rightful ruler of Elona and promising wealth and fortune to those who joined his forces, with the ultimate honor being an eternity of servitude in undeath. The lich king had a harem of both men and women of various races in the Forbidden Vault, demanding their hand in marriage in exchange for protecting their respective communities; some of these betrothed joined the harem out of obligation while others were tricked or sold there.[22][23] Joko also had all of the Ossa bloodline brought to him, creating a living army to rival his undead one, and took pleasure in the irony of their servitude.[20]
After Balthazar's death, Palawa Joko escaped the Domain of the Lost and returned to Elona. He was initially angry at the Pact Commander for leaving him behind and deceiving the Awakened army to fight at Kodash Bazaar, and turned more serious as a result while plotting his revenge.[30] Upon his return, the lich king placed a bounty on the Pact Commander, though those who knew of Joko's imprisonment believed him to be an impostor. It was not until the Commander heard Joko's own voice over Taimi's communication device that Dragon's Watch finally believed Joko's return to be truth. Joko's propaganda had also furthered to proclaim that he was the one to defeat Balthazar atop Kodash Bazaar.
While the destruction of the Fahranur gates did slow down Joko's assault, he had found yet another gate hub in Rata Primus to launch his attacks. However, the gate hub was not his primary reason for assaulting the massive Inquest base. Instead, Joko was looking to obtain their research on the Scarab Plague. He was personally on hand to collect the research in 1331 AE and, in an uncharacteristic move, chose not to gloat. Instead Joko made the Pact Commander's party watch his hasty departure with the plague samples, which he intended to unleash on Central Tyria, and left Commander Lonai, the mysterious figure from Fahranur, behind to finish the party off. Joko would eventually learn that the Commander had successfully defeated Lonai and escaped from the trap, however.
While exploring Kourna after Joko's demise, the Commander discovered a statue with a voiced message which the late lich king had recorded during the assault on Gandara. In his message Joko mused about the origins of the universe and himself, and how he had supposedly been responsible for the creation of the gods and turning Kralkatorrik into an Elder Dragon.[2]
Meanwhile, opportunists such as an Awakened mesmer, who posed as Joko, appeared to the hopeful and confused Awakened in an effort to sway the Awakened to follow them, justifying these actions with the belief that Elonians were sheep who needed a wolf, Palawa Joko, to both lead them and keep order in the lich king's crumbling empire which was suffering from increased raids by Kralkatorrik's Branded. Ultimately most factions decided to put their differences aside and collaborate to build a new Elona, leaving Palawa Joko's reign behind them and facing a brighter future.
In a report to Magister Tassi, the Commander had to choose which of the many theories for Joko's return they supported the most: the spirit could be the real Joko who had naturally passed on to the Mad Realm as his madness and ego would have drawn him there, a fragment of Joko's soul either recovered by the courtiers via a ritual or which had escaped death on its own when Aurene had devoured him, leftover fragments and memories of Joko bound into a projection of him, an echo of Joko created by the Mists, an alternate version of Joko from a different realm in the Mists, a mesmer illusion to conceal the truth, a Mad Spirit coerced by the courtiers into believing they are Joko, or an actual unaffiliated imposter making everyone think they are the real Joko.[34][35][36][37][38][39] Deciding on which theory to support for the thesis, the Commander and Tassi concluded their investigation and put an end to Joko's tale while the lich king's legacy, regardless of the labyrinth Joko's origins, would live on in the Mad Realm.
King Deshret was ambitious and rejected \"the gift granted by the divine throne,\" wanting to seek his own path for his people. Nabu Malikata war