The special status of the sacral king necessarily also influences his private life. In order to keep the supernatural force dwelling within him, the king had to observe a number of regulations and taboos in the details of his daily life. To this belongs temporary separation—in some cases, the king lived completely separated (e.g., in Africa). The king often appeared only for audiences, on great festivals or special occasions—sometimes veiled (as in Iran) or with a mask. There also have been special food taboos: he was not allowed to eat certain foods or may have had to drink only from a certain well. The custom of the king taking his meals alone is widespread. The isolation-separation theme in sacred kingship also appears in court ceremonials: the king must be addressed only from a certain measured distance; a person approaching the king must kneel; if the king is encountered, the head of the subject must be covered with the hands (as in Iran); the king must not be touched; and he must not touch the ground. Inasmuch as the king is filled with supernatural power, everything he touches can take on some of that power (as in Tahiti). Such proscriptions and taboos for the private life of the king are especially evident in Africa but also occur in Polynesia and Micronesia, East Asia, and the ancient Middle East. The divine or superhuman character pertained not only to the king but also, in lesser measure, to his family. The king’s consecration could involve ritual incest. The participation of the family in the sacral status of the king was evidenced in several places (e.g., Egypt) where, upon the death of the king or queen, members of the royal family and the court were killed or buried with them. Brother-sister marriages in some areas give evidence to this kind of royal ideology.

When a king began to grow old, it was said in Africa: “The grass is fading.” To preserve the growth and well-being of the land, it was necessary to kill the aging king so that his power could be transferred to a successor. The compulsory killing of the king was widespread among many of the non-Semitic peoples in northern Africa; and among some peoples the killing of the king occurred after a specified period of time and was integrated into the cosmic ritualistic rhythm. The real meaning of the killing of the king showed itself in rituals in which the blood of the murdered king is mixed with the seed corn, which then became especially fertile.