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pacal the great: the throne was passed on to pacal through a female; as a result, he believed that he must legitimize his claim to the throne to add stability to his reign.

as a result, the daughter of ac kan's brother ruled until her son, pacal, reached an age old enough to assume the throne.

pacal the great became the king of the mayan city of palenque in a different way than most mayan kings.

pacal pointed out that ac kan had succeeded his mother as ruler, thereby establishing a precedent for the rule to pass through a female.  

he tried to justify that the way he gained the throne by connecting his mother with the divine mother and the mythological events that happened during the creation of the world.  

typically, the son of a male mayan ruler inherited the throne, but in 612 ce, king ac kan died and did not leave behind a male heir.

montezuma 1: even so, these wars of conquest failed to provide enough human sacrifices and because of this, he formed a triple alliance with cities in the valley of puebla-tlascala.  

in addition, montezuma realized that his government failed to the aztecs during the famine.

in order to appease him, montezuma increased the number of human sacrifices.

the aztec performed human sacrifices to their god huitzilopotchli because they believed he desired human blood.  

around 1440 ce, montezuma i became the fifth emperor of the aztecs and went on to rule for 28 years.  

soon after he assumed the throne, the aztecs were hit with a series of disasters, namely a plague of locusts, a flood, and a harsh frost  

huayna capac: huayna capac also fought to gain territories north of his empire in what is now ecuador.  

huayna capac significantly extended the inca empire to the south, into what is now argentina and chile.  

in 1493 ce, huayna capac became the eleventh ruler of the inca empire.  

huayna, therefore, wanted to gain his own lands and launched campaigns against tribes to the east and north of the empire.  

the inca empire reached its peak under the rule of huayna capac.

during this time the empire covered a vast territory including parts of present day colombia, peru, argentina, chile, bolivia, and ecuador.

during his reign, huayna heard about bearded men with pale skin that resembled the incan1 god viracocha and took this news as a bad omen.

huayna took this as another bad omen that predicted the destruction of the empire.

the mandate of heaven or tian ming (chinese: 天命; pinyin: tiānmìng; wade–giles: t'ien-ming) is a chinese political and religious doctrine used since ancient times to justify the rule of the king or emperor of china. according to this belief, heaven (天, tian)—which embodies the natural order and will of the universe—bestows the mandate on a just ruler of china, the "son of heaven" of the "celestial empire". if a ruler was overthrown, this was interpreted as an indication that the ruler was unworthy, and had lost the mandate. it was also a common belief among citizens that natural disasters such as famine and flood were signs of heaven's displeasure with the ruler, so there would often be revolts following major disasters as citizens saw these as signs that the mandate of heaven had been withdrawn.[1]

a brief flow chart describing the dynastic cycles in imperial china on claiming to withdrawing the mandate of heaven

the mandate of heaven does not require a legitimate ruler to be of noble birth, depending instead on the just and able performance of the rulers and their heirs. dynasties such as the han and ming dynasties were founded by men of common origins. the concept is in some ways similar to the european concept of the divine right of kings; however, unlike the european concept, it does not in theory confer an unconditional right to rule, despite this being exactly the case in practicality. the mandate would in theory be a preoccupation in a ruler's lifetime, when he would hold onto the mandate and live according to heavens. intrinsic to the concept of the mandate of heaven was the right of rebellion against an unjust ruler. chinese historians interpreted a successful revolt as evidence that heaven had withdrawn its mandate from the ruler. throughout chinese history, times of poverty and natural disasters were often taken as signs that heaven considered the incumbent ruler unjust and thus in need of replacement. the mandate of heaven was often invoked by philosophers and scholars in china as a way to curtail the abuse of power by the ruler. while each dynasty was not the same, they each had a lineage that passed on the prospective ruler by order of generational descent or their priority of birth. many emperors during the imperial times would optimize to have many sons who could be candidates to fill the position after the current ruler has died. in addition heaven was thought to be of how a ruler's works and performance was, which reflected upon how favorable they would be to heaven.