88 CHAPTER 1
first Abbasids in the eighth century).317 According to Judaism, “both kingly and
priestly duties are immanently inherent to each member of the Jewish com-
munity following the calling of Abraham”.318 Gradually the idea was formed
that the whole royal and priestly authority belonged to the Messiah alone or
(from the Christian point of view) to Jesus Christ.319
Actually according to Old Testament tradition, the division between spiri-
tual and secular powers was established long before the rule of the first Jewish
kings and went as far back as the time of Moses and Aaron. The priestly power
was the one that was hereditary (it belonged to the Tribe of Levi). While
Jehovah gave the Law to Moses, it was the high priest that became its guardian
and interpreter.320 Thus, later on “Ezra was the priest that carried and promul-
gated the Book of the Law, while Nehemiah was the secular ruler that ensured
that the Law was observed”.321 However, the Jews themselves did not always
abide by the separation of spiritual and secular power. The fusion between
the two powers was achieved by Jonathan and even more so by his succes-
sor Simon whose power is comparable to that of Melchizedek (king and high
priest), whom the Christians saw as equivalent to Jesus.322
According to Jewish tradition, kingship is a gift from God. The anointing
ceremony transforms the would-be ruler into “a new man”, adopted by God
and filled with His Spirit.323 The kings, however, are only vicars of Jehovah who
is the true and ultimate king. As a result they cannot change the Law, given by
Him. But they wield judicial power, since the Jewish king is also chief judge.
He is primarily a military leader, also responsible for construction and the wel-
fare of his people. The Jewish king is a spiritual pastor, or has religious and
cult functions. He can appoint or remove high priests at the temple, but only
from the tribe of Aaron.324 The king’s position in ancient Israel ensured the
maintenance of the cosmic order and the fertility of the land. Natural disasters
were considered God’s punishment and a violation of the Law and could lead
317 See for instance Müller 2004a, 730–769; Gumilev 1997, 218.
318 Vachkova 2001, 41.
319 Vachkova 2001, 41; Dagron 2006, 203.
320 Vachkova 2001, 42.
321 Vachkova 2001, 44–45.
322 Vachkova 2001, 45–46; on Melchizedek, see Dagron 2006, 198–204; Bozhilov 2008, 151–154.
323 Dagron 2006, 77; Vulchanov 1996, 25.
324 Grubarg 2002, 131–137. In this sense, an interesting parallel can be found in the accounts
of Al-Istakhri and Ibn Hawqal. According to them, the king (bek) was also commander-
in-chief, collector of duties and tributes and the highest judicial authority. The khagan,
although being above the king, was appointed by him and belonged to the same family
(Novosel’tsev 1990, 141).