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Updated: June 7, 2025
As experience accumulates, and ideas of causation grow more precise, kings lose their supernatural attributes; and, instead of God-king, become God-descended king, God-appointed king, the Lord's anointed, the vicegerent of heaven, ruler reigning by Divine right.
That, like titles, they were in the beginning used only to the God-king, is indicated by the fact that, like titles, they were subsequently used in common to God and the king. Religious worship has ever largely consisted of professions of obedience, of being God's servants, of belonging to him to do what he will with. Like titles, therefore, these common phrases of honour had a devotional origin.
While from the God-king of the savage have arisen in one direction, secular rulers who, age by age, have been losing the sacred attributes men ascribed to them; there has arisen in another direction, the conception of a deity, who, at first human in all things, has been gradually losing human materiality, human form, human passions, human modes of action: until now, anthropomorphism has become a reproach.
Among early aggregations of men before yet social observances existed, the sole forms of courtesy known were the signs of submission to the strong man; as the sole law was his will, and the sole religion the awe of his supposed supernaturalness. Originally, ceremonies were modes of behaviour to the god-king. Our commonest titles have been derived from his names.
Having a common root with these, and gradually diverging from them, we find yet another controlling agency that of Ceremonial usages. All titles of honour are originally the names of the god-king; afterwards of the god and the king; still later of persons of high rank; and finally come, some of them, to be used between man and man.
The monuments throw full light on the supernatural character of the Pharaohs in general, but tell us little of the individual disposition of any king in particular, or of their everyday life. The royal family was very numerous. At least one of the many women of the harem received the title of "great spouse," or queen. Her union with the god-king rendered her a goddess.
Further, they were governmental appliances in virtue of representing the worship of the god, the triumphs of the god-king, the submission of his subjects, and the punishment of the rebellious. And yet again they were governmental, as being the products of an art reverenced by the people as a sacred mystery.
They were governmental appliances in another way: representing as they did the worship of the god, the triumphs of the god-king, the submission of his subjects, and the punishment of the rebellious. Further, they were governmental, as being the products of an art reverenced by the people as a sacred mystery.
He was, therefore, Supreme Pontiff, Supreme Military Commander, Supreme Arbitrator, and Supreme Magistrate. But he was not yet supreme king: his powers were exercised only by consent of the clans. Later he was to become the Great Khan in very fact, and even much more, the Priest-Ruler, the God-King, the Deity-Incarnate.
Then at the end Themistocles spoke, and as always spoke the best. “We have flung back the Barbarian. We have set our might against the God-King and have conquered. Athens lies in ruins. We shall rebuild her. We shall make her more truly than before the ‘Beautiful,’ the ‘Violet-Crowned City,’ worthy of the guardian Athena. The conquering of the Persian was hard.
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