recalled from Chapter 1, were ancient alternative images also in the sphere of
poetry and song.
In several traditions the king is seen as a protector of the people. He is like a
father to them: Od. 2. 47, 234, 5. 12 πατ^ρ @πιο 6εν;Rm. 2. 51. 12, ‘like
a father Ra ̄ma watched over the city, pondering what was advantageous for
the people’. Under the best king men live fearlessly like sons in their father’s
house (MBh. 12. 57. 33). More picturesquely, the king is conceived as the
herdsman of his subjects. We saw in Chapter 3 that this metaphor could be
applied to gods, and that it was as much at home in Semitic as in Indo-
European. The human ruler likewise can be called jánasya gopa ̄ ́-, ‘cowherd of
the people’ (RV 3. 43. 5, where it is parallel to ra ̄ ́jan-); ποιμνα λα;ν,
‘shepherd of peoples’ (Il. 1. 263, 2. 85, and often); folces hyrde (Beowulf 610,
1832, 1849, 2644, 2981, Finnesburh 46); in Old Saxon landes hirdi, uuerodes
hirdi (Hêliand 2743, 5549).^37
Hesiod gives the following picture of the ideal king (Th. 84–92):
Out of his mouth the words flow honeyed; and the peoples
all look to him as he decides what is right
with his straight judgments. His word is sure,
and expertly he makes a quick end of even a great dispute.
That is why there are prudent kings: when the peoples
are wronged in their dealings, they make amends for them
with ease, persuading them with gentle words.
When he goes among a gathering, they seek his favour as if he were a god
with conciliatory reverence, and he stands out among the crowd.The qualities here described, a fine appearance, eloquence, wise and per-
suasive dispensation of justice, are all among those looked for in the ancient
Irish king. According to Audacht Morainn (55) the king should be merciful,
righteous, proper, conscientious, firm, generous, hospitable, of noble mien,
steadfast, beneficent, able, honest, well-spoken, steady, true-judging. Other
texts focus on physical beauty, wisdom, and martial prowess.^38
The ‘straight judgments’ of the Hesiodic king reflect the original concept
of the *Hre ̄gˆo ̄, the rector. He decides what is right, διακρνει θμιστα;
elsewhere we find the formula θεμιστοπο ́ λοι βασιλHε, ‘kings that deal in
(judgments of ) right’. The Avestan phrase ahura xratugu ̄to ̄ (Yt. 8. 36) means
very much the same, xratu- being the ruler’s wisdom manifested in his
judgments. In Ireland too the king was seen as the fount of justice. He had
(^37) Cf. Schmitt (1967), 283 f.; H. Humbach, MSS 21 (1967), 23 f., 26; Durante (1976), 111;
Campanile (1977), 25; for Semitic material West (1997), 227. For a collection of expressions in
Old Norse poetry referring to the king as a defender or protector cf. CPB ii. 479.
(^38) See McCone (1990), 121–4.
- King and Hero 421