Anax

[2] The word anax derives from the stem wanakt- (nominative *ϝάνακτς, genitive ϝάνακτος), and appears in Mycenaean Greek written in Linear B script as 𐀷𐀙𐀏, wa-na-ka,[1] and in the feminine form as 𐀷𐀙𐀭, wa-na-sa[3] (later ἄνασσα, ánassa).

The word could then be from Proto-Indo-European *wen-aǵ-, roughly "bringer of spoils" (compare the etymology of lord, "bread guardian").

This possible hierarchy of one anax exercising power over several local "basileis" probably hints to a proto-feudal political organization of Aegean civilizations.

The meaning of basileus as "king" in Classical Greece is due to a shift in terminology during the Greek Dark Ages.

In Mycenaean times, a *gʷasileus appears to be a lower-ranking official (in one instance a chief of a professional guild), while in Homer, anax is already an archaic title, most suited to legendary heroes and gods rather than for contemporary kings.

The archaic plural ánakes (ἄνακες, "Kings") was a common reference to the Dioskouroi, whose temple was usually called the Anakeion (ἀνάκειον) and their yearly religious festival the Anákeia (ἀνάκεια).

[7] The Greek term for kingship would transfer to basileus, which is believed to have been a subservient title in Mycenaean times akin for chieftains and local leaders.

[8] This administrative body produced or obtained many artefacts by which they might increase their prestige,[11] or more practically manage the state of the wánax more effectively.

[10] Much of the surviving Mycenaean administrative records which remain primarily deal with economic affairs, and the management of state resources.

Being prolific builders of fortifications, wánaxes actively engaged in warlike campaigning in and around their states, though evidence for their direct participation is minimal.

[12] The Hittite King refers to the wánax not by title but as "brother" in these texts, a common practice in the ancient Near East in diplomatic correspondences with powers viewed as equal participants in interregional status.

[6] Royal employment would indicate that the wánax acts much more closer to the economy as a sort of overseer or administrator than to many of the other tasks of the state.

Mention of oil and spice, and mention of the wánax being closely related to religious practice, has led some scholars to speculate the potential of kingship being semi-divine in Mycenaean Greece; however evidence is lacking for this claim, perhaps from an overzealous desire to seek out connections between wánax and goddesses such as Demeter and Persephone.