Mukarrib

Mukarrib ( altsüdarabisch mkrb ) was a altsüdarabischer official title that was worn as an alternative to the title malik ( "king" ) of South Arabian rulers.

The title Mukarrib may etymologically belongs to a root krb " execute ( command) " (? ), Albert Jamme led him, however, by krb " weave " from. Despite these etymologies the function of Mukarribs and in particular the difference between the titles " Mukarrib " and "king" is not yet assured.

The earliest Mukarribe found in Saba, whose rulers BC BC contributed from the beginning of written tradition in the 8th century until shortly before the loss of hegemony over large parts of southern Arabia in the late 5th century this item. Also Dhakar'il Lihyan of Ausan, who probably reigned around 700 BC, was Mukarrib. Only a few decades after the Sabaean rulers had taken the title of " Mukarrib ", the kings of Qataban for five generations attended this item. Yashhur'il Also Yuhar'ish, who ruled the birth of Christ in the Hadramaut, called himself " Mukarrib ". In contrast, there were no Ma'in Mukarribe, but probably influenced by the kingdom of Saba Da'amot in today's Eritrea. It is striking that the title Mukarrib only appears in inscriptions ruler while subjects and hostile rulers designated foreign Mukarribe as "kings".

Especially in the Qataban Mukarrib perceived priestly functions and wore priestly title: He was a priest of the Kingdom of God Amm and managed the temple assets. In the Saba Mukarrib took the covenant in which communities apparently certain gods or cartridge has been assigned, a ceremony that was not completed by the institution of the title of king.

Due to the obvious cultic functions of Mukarribe struck Nicholas Rhodokanakis a translation with " priest-king ", which had long stock. Contrast, later researchers rejected a purely religious interpretation and suggesting instead a translation with " Uniter ( the country) " before. The task of Mukarribs was therefore been to unite the tribes of his kingdom territory under his rule. Maria Höfner, however, involved a mediating position: In a theocratic dominated polity it had ultimately been no difference between sacred and profane acts, which is why the strong religious interpretation Rhodokanakis ' is superfluous.