Explainer
Culture
Royalty
4 min read

Why we make kings

As the new King's coronation approaches, Ian Bradley explores the deep roots of kingship as an answer to anarchy and disorder.

Ian Bradley is Emeritus Professor of Cultural and Spiritual History at the University of St Andrews.

A medieval illustration of King David being anointed by Samuel
Samuel anoints David king. An early 14th century illumination from the Vaux Psalter.
Lambeth Palace Library.

At the most solemn moment of King Charles III’s coronation on 6 May, the Westminster Abbey choir will sing Handel’s thrilling setting of words from the first chapter of the first Book of Kings:

Zadok the priest and Nathan the prophet anointed Solomon king.

It provides a reminder that the anointing of the monarch with holy oil is carried out in direct imitation of a practice described in the Bible in connection with the inauguration of the kings of ancient Israel. 

This is not the only link which the coronation will make with stories found in the Bible. Legend has it that the Stone of Destiny, on which Charles will be seated when he is crowned, started life as the pillow on which Jacob slept when he had a dream of the ladder leading up to heaven as described in Genesis. Jacob set the stone up as a pillar to commemorate the place where God had talked to him. Later stories identify it as the pillar beside which Abimelech was crowned king of Israel and King Josiah made his covenant with the Lord to keep his commandments and statutes. 

The theme of monarchy looms large in the collection of books making up the Hebrew Bible which tells of God’s dealing with the chosen people of Israel and forms the Christian Old Testament. The word ‘king’ occurs 565 times and ‘kingdom’ 163 times. Six of the so-called historical books have the monarchy as their main subject matter, including the aptly named first and second books of Kings. The life of one particular king, David, occupies more space than that of any other figure, including the great patriarchs, Abraham and Moses.  

By popular request 

Kingship is presented in the early books of the Old Testament as both the popularly requested and the divinely appointed answer to the anarchy and disorder prevailing under the judges who ruled the people of Israel for the first two hundred and fifty years or so after their arrival in the promised land of Canaan around 1250 BCE. The Book of Judges emphasizes the corruption and lawlessness under this form of government, noting: ‘In those days there was no king in Israel: everyone did what was right in his eyes.’ 

The inauguration of the Israelite monarchy, which took place around 1020 BCE, is described in the Book of Samuel. A crucial role is played by Samuel, the last of the great judges who becomes the first king-maker and presides over the coronations of both Saul and David, the first two Israelite kings. Samuel is portrayed as prophet, seer and intermediary between Yahweh/God and the people, to whom the elders of Israel come asking for ‘a king to govern us like all the nations’. Samuel puts this request to Yahweh who is initially reluctant to accede to it and tells him to spell out to the people the dangers of kingship in terms of the accretion of private wealth and military might. These warnings are ignored, however, and the people continue to insist that they must have a king ‘to govern us and go out before us and fight our battles’. When Samuel reports this to God, he is told, ‘Hearken to their voice and make them a king’. 

On king making 

If there is a certain initial unease in God’s mind about the desirability of kingship, the institution is subsequently given divine blessing, with the king been seen as God’s chosen one – Messiah in Hebrew, or Christos in Greek. There is a sense of partnership between Yahweh and the chosen people of Israel in the making of kings. The emphasis is on a three way covenant between God, king and people. This concept of covenant is one of the most distinctive and central features of Israelite kingship, as is the idea that the monarch mediates and represents divine rule and stands for justice, fairness and truth. 

During and after the long period of exile that followed the ‘Babylonian captivity’ of Israel in 597 BCE, Jews increasingly pinned their hopes on the future coming of a new Messiah, a king from the house of David, raised up by God to deliver Jerusalem from where he would reign, restoring and re-uniting Israel and bringing about a new world order of justice and righteousness, as looked forward to and promised in the Psalms and the writings of the prophets. 

The theme of kingship, so fully explored in the Old Testament, continues to figure prominently in the New Testament, although its central focus is on the kingdom of God, inaugurated and proclaimed by Jesus, with its dethroning of the rich and powerful and exaltation of the humble and meek. All four of the Gospel writers use royal titles and monarchical allusions in their descriptions of Jesus. He is identified as the anointed king, the Messiah or Christos, leading his followers to be known as Christians. From his birth in Bethlehem in the house and family of King David, and his baptism where he is identified by God as his beloved Son, to his trial and crucifixion for being ‘King of the Jews’, the royal theme runs as a clear thread through his life and death.  

Jesus himself redefines the concept of kingship. This is signalled most dramatically by his choice of a donkey on which to make his entry into Jerusalem on the first Palm Sunday. He deliberately opts for an animal associated with humility, humiliation even, rather than a proud charger or stallion more fitting for a king on a triumphal progress. In washing his disciples’ feet on the first Maundy Thursday, he further shows that he is, in Graham Kendrick’s memorable words The Servant King displaying meekness as well as majesty. When Pontius Pilate repeatedly asks him whether he is indeed the King of the Jews, he gives the cryptic answer 'You have said so'. Jesus never repudiates the idea of kingship but gives it a wholly new meaning of humble servanthood which has been the inspiration for Christian monarchy ever since. 

Review
Culture
Film & TV
Monsters
Sport
5 min read

Horror turns pro: when greatness demands blood

The pursuit of sporting glory turns into a fever-dream of sacrifice, madness, and mythic violence
A player holding a finger to his lips stands in front of an indoor American football pitch.
Marlon Wayans.
Universal Pictures.

October is here…spooky season. Naturally, I’ve decided to pivot exclusively to the horror genre, beginning with HIM

The promotion for the film has placed Jordan Peele (who stormed onto the scene with Get Out) front and centre, so much so that one might be forgiven for assuming that he is the writer/director. He isn’t. His Monkeypaw Productions have produced the picture, and so one can assume he has had some creative input, but the film is helmed by Justin Tipping. This is Tipping’s second feature film. He co-wrote it and directed it. Sophomore, but no slump here. The film is superb! 

All horror fiction explores contemporary themes in the mode of the ‘unnerving’, and often by adopting and then playing with the conventions of another genre. In the case of HIM it is ‘sport’ that takes a horrifying turn. We begin by meeting our protagonist, Cameron ‘Cam’ Cade, as a young boy. He is watching his favourite American football star, Isaiah White, take lead the ‘San Antonio Saviours’ to victory. In the process Isaiah is injured. Cam looks away. His father forces him to look at the television screen and take in the violent scenes, while giving a speech about the necessity of ‘sacrifice’. 

A decade or so later the father has died, and Cam is a rising star in the sport, tipped to be the next ‘GOAT’ (Greatest Of All Time), the most worthy successor to Isaiah White’s legacy. While practicing late one night he is violently assaulted by a figure in a goat costume. The resulting head injury puts his prospects into question. It is doubtful that he can even play football going forward. He and his family are devastated.  

‘Salvation’ seems to come when his agent calls him with an offer that seems too good to be true. The ‘Saviours’ are seeking to sign him as their quarterback, replacing Isaiah. All he must do to earn this great opportunity is to spend a week with Isaiah at his specialised training compound, to demonstrate his potential and win Isaiah’s blessing. He accepts, and travels to the remote compound. As his car pulls up, he encounters a number of Isaiah’s demented ‘fans’ (who operate more akin to the Manson Family) decrying him in violent screams. He brushes this off and enters to meet Isaiah. He finds him engaged in an odd form of taxidermy with the skulls and skins of goats. The two embrace and share warm words of respect and welcome. The training begins.  

What follows is a rapid descent into bloody madness. 

I won’t say much more for set-up; only that the following week quickly becomes less a training camp, and more a psychedelic fever-dream of physical and psychological torture. The film is gruelling to watch in the best way. Tipping directs this masterfully, disorientating the viewer with sudden jumps from wide shots to close-ups to X-ray inflected visions of the appalling damage endured by athletes seeking to achieve their best. The cinematography of Kira Kelly keeps this relentless confusion running throughout the entire film, playing with angles and stillness and sudden swoops. 

These visuals are supplemented by some terrific performances. From the exceptionally creepy ‘fans’, led by Naomi Grossman, to Jim Jeffries reigning his comedic persona in to play Isaiah’s jaded and sardonic personal doctor (who is constantly drawing Isaiah’s blood…uh oh!), to Tim Heidecker’s unctuous agent always grasping for more. The standouts, however, are Tyriq Withers as Cam and Marlon Wayans as Isaiah. Wayans, of the ‘comedy’ dynasty, is best known for dreadful ‘funny’ (not ‘dreadfully funny’) films, including the Scary Movie franchise. Every now and then he has demonstrated his serious acting chops, shining in Requiem for a Dream, but this performance ought to cement his reputation as a genuine talent.  

He is mesmerising as Isaiah, switching in an instant from quiet melancholy, when reflecting on this past glory and the nature of sporting sacrifice, to outright unhinged menace – screaming directly in Cam’s face when trying to motivate him to go further and further. He dominates every scene he is in and is the lynchpin of the film’s mood, his performance (effortlessly walking the tightrope above measured and manic) driving the bewilderment the film seeks to force upon its audience. He is aided by Withers’ straight-man, who masterfully maintains a quiet yearning in the face of bafflement. He is muted and introverted without ever disappearing into the background, and so is instrumental in supporting Wayans as he gives the performance of his career. 

In spite of all of this brilliance, I have one small critique. The film’s theme is…messy. It is also far less subtle than it thinks it is. Its focus on the pain and suffering of sporting excellence – which is displayed in the literal brutality of injury – and the idea of selling one’s body, health, and even soul for glory, is often undermined by supernatural and theological symbolism which interrupts the dramatic thematic force. The use of the goat, both as a verbal and visual symbol, is overdone, and is rather obvious to anyone who knows even a little of biblical or esoteric literature.  

Added to this, the constant reference to sacrifice, and to behaviour resembling the cultic, continues the on-the-nose hammering; cemented at the end when an actual pentagram is emblazoned on a football field. This is a shame, as the final scene is a well-earned, wonderfully slapstick celebration of horror-movie gore and splatter, undermined by the symbolic silliness. None of this is enough to ruin the film – I still think it is superb – but I would have preferred Tipping to make a choice: subtle realism, or all-out commitment to the supernaturally sinister. In trying to have-its-cake-and-eat-it the film compromises the bake…a slight soggy bottom of a denouement. 

The film just fails to be the GOAT of this year’s horror fare. Still, a jolly entertaining cinematic experience which I highly recommend for October viewing. 

4.5 stars. 

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