«For the King has in him two Bodies, viz., a Body natural, and a Body politic. His Body natural (if it be considered in itself) is a Body mortal, subject to all Infirmities that come by Nature or Accident, to the Imbecility of Infancy or old Age, and to the like Defects that happen to the natural Bodies of other People. But his Body politic is a Body that cannot be seen or handled, consisting of Policy and Government, and constituted for the Direction of the People, and the Management of the public weal, and this Body is utterly void of Infancy, and old Age, and other natural Defects and Imbecilities, which the Body natural is subject to, and for this Cause, what the King does in his Body politic, cannot be invalidated or frustrated by any Disability in his natural Body. […] [T]he King has two Capacities, for he has two Bodies, the one whereof is a Body natural, consisting of natural Members as every other Man has, and in this he is subject to Passions and to Death as other Men are: the other is a Body politic, and the Members thereof are his Subjects, and he and his Subjects together compose the corporation, as Southcote said, and he is incorporated with them, and they with him, and he is the Head, and they are the Members, and he has sole Government of them: and this Body is not subject to Passions as the other is, nor to Death, for as to this Body the King never dies, and his natural Death is not called in our Law (as Harper said) the Death of the King, but the Demise [“Legado”] of the King, not signifying by the Word (Demise) that the Body politic of the King is dead, but that there is a Separation of the two Bodies, and that the Body politic is transferred and conveyed over from the Body natural now dead, or now removed from the Dignity royal, to another Body natural.»
– “Plowden’s Reports” quoted in Kantorowicz, E., “The King’s Two Bodies: A Study in Medieval Political Theology”, 1957.