We have further the somewhat mysterious statement of Macrobius (_Sat._ iii. 7. 6) that ‘the souls of consecrated men were called by the Greeks Zânes’, and the express and frequently repeated statement of Tzetzes ‘that the ancients called all their kings Zeus and their queens goddesses’. Οἱ γὰρ πρίν τε Δίας πάντας κάλεον βασιλῆας.[54]
I will not dwell on Zeus-Agamemnon or on Zeus-Minos; nor on the number of priests of Zeus at Corycus who bear the name Zâs. But I will just draw attention to one fact. Two classes of people who are not kings, and I believe two only, are found bearing the title of Zeus. They are prophets--like Zeus-Amphiaraos and Zeus-Trophonios; and doctors--like the celebrated Menekrates, who called himself Zeus and his various attendants by other divine names. That is to say the old conception of medicine-chief has split up into those three channels, king, prophet, and doctor; and to all three the name of Zeus occasionally belongs. It was for a medical miracle at Lystra that Barnabas was hailed as Zeus and Paul as Hermes (Acts xiv. 12).
Now, as has been observed before now, the history of these _Humani Ioves_ is written in blood, and that for two special reasons. First, it is by blood that they come to the throne and by blood that they leave it. Secondly, they are always appealed to in times of great strait or danger, when ‘strong medicine’ is wanted. And the strongest and most favourite medicine in such cases is human blood, of one sort or another. The main object of the Leopard Societies is said to be the wish to obtain human fat as ‘medicine’. The same motive leads to murders in Australia.[55]
We should perhaps add a third cause for the stain of blood which lies so deep on these primitive medicine-kings. I mean, the mere wish to inspire terror and obedience and to keep off as long as possible that inevitable successor who filled their days with dread. Kyknos, Phorbas, Oinomaos, Kerkyon, Amykos, Philomeleides, Sinis, and Procrustes, all those ogres of Greek myth who race or wrestle with all comers and, having defeated them, hang their heads on trees or tear their bodies asunder or fling them to wild beasts or the like, have their parallel in many an African king, whose hut is ringed by heads stuck on poles.[56]