who first set men to the plough and a settled life. It was the ideas of the gods and plenty, working with the acquiescence of common men. The early rulers of Sumer we know were all priests, kings only because they were chief priests. And priestly government had its own weaknesses as well as its peculiar deep-rooted strength. The power of a priesthood is a power over their own people alone. It is a subjugation through mysterious fears and hopes. The priesthood can gather its people together for war, but its traditionalism and all its methods unfit it for military control. Against the enemy without, a priest-led people is feeble.
Moreover, a priest is a man vowed, trained, and consecrated, a man belonging to a special corps, and necessarily with an intense esprit de corps. He has given up his life to his temple and his god. This is a very excellent thing for the internal vigour of his own priesthood, his own temple. He lives or dies for the honour of his particular god. But in the next town or village is another temple with another god. It is his constant preoccupation to keep his people from that god. Religious cults and priesthoods are sectarian by nature; they will convert, they will overcome, but they will never coalesce. Our first perceptions of events in Sumer, in the dim uncertain light before history began, is of priests and gods in conflict; until the Sumerians were conquered by the Semites they were never united; and the same incurable conflict of priesthoods scars all the temple ruins of Egypt. It was impossible that it could have been otherwise, having regard to the elements out of which religion arose.
It was out of those two main weaknesses of all priesthoods, namely, the incapacity for efficient military leadership and their inevitable jealousy of all other religious cults, that the power of secular kingship arose. The foreign enemy either prevailed and set up a king over the people, or the priesthoods who would not give way to each other set up a common fighting captain, who retained more or less power in peace time. This secular king developed a group of officials about him and began, in relation to military organization, to take a share in the priestly administration of the people's affairs. So, growing out of priestcraft and beside the priest, the king, the protagonist of the priest,
