君权神授
Pritchard argues that if the status of kingship in the Hiruk kingdom is to be understood, it should be tried to be defined in terms of judicial and administrative functions, and to see it as a ritual and in a broader political context.
With "absolute" authority, Sirukris has been described as "the absolute chief of all things in the world and in the spiritual world". Although Reis had considerable influence in the country and could appoint chiefs of settlements, Reis did not have the power to appoint them.
The chiefs of the settlements dominated the settlements to which they belonged, and although they had some responsibility for Resis, they could not be called administrative officials.
In addition to his role in dispute settlement, Reis's important position in the Shiruk society was manifested in his role as a "priest", the "supreme priest of his own religion".
All these roles and positions are mainly manifested in various ceremonies, especially in the sacrificial rituals of praying for rain and praying for victory in war. This gives Lacey the dual identity of the socio-political first and the core of national worship in the kingdom of Hiluk:
The first is to allocate the political identity of the territory, dividing the territory into north and south, border areas and settlements; The second is the ceremonial identity in religious activities, arranging religious activities related to the worship of King Nikon.
In the traditional system of governance of the Hiluks, there was a general congruence between the political system and religious worship. The myth of King Nikon's distribution of conquered lands to his clans corroborates the relationship between the division of the lords and the clans.
Some families came from King Nikon's followers, some from relatives attached to him, some from the natives of the lands he occupied, and some from people who participated in the heroic legend of King Nikon.
The patriarch of the family, who was the chief of the settlement, also had a corresponding religious responsibility in the royal power, including serving the authorized rites of Reis, building improvised houses in Fashoda, the capital of the kingdom and the sacrificial center of King Nikon, and maintaining the shrines of King Nikon and other Resis.
These shrines were widely distributed throughout the kingdom, so that each region of the kingdom was under the worship and belief of King Nikon.
In the Hyruk conception, King Nikon was both immortal and an eternal being who connected the past, present, and future. He is not only a demigod hero of the Hyruk mythology, but also Lacey in every period of the history of the Hyruk kingdom.
In fact, the shrines of King Nikon are no different from the tombs of the deceased Lacey, and they also perform the same ritual functions in the lives of the people of Siluk: praying for rain, praying for a good harvest, driving away diseases and pestilences, etc.
Through Reis's connection to King Nikon, the religion and cosmology of the Hyrukhs were closely linked to their political system. The royal power was at the center of the morals and values of the Hiluk people.
No matter who Reis is, the royal power does not exist alone, so the kingdom of Hyruk has the saying that "King Nikon is Reis, but Reis is not King Nikon".
King Nikon elevated the status of kingship above the interests of all local or consanguinous relations, because the common interests of all were established around the Nikon king, including victories in foreign wars, human health and reproduction, and the harvest of cattle, grain, and other wild animals that could benefit mankind.
Anything that the Hiluks considered valuable to their national and private lives originated with King Nikon. Although the Laces will lose their throne, King Nikon's spirit will be restored again with the new king's accession to the throne, and this process will continue.
Under this religious value, Reis had to keep it in a ritualized state of purity and keep his body in perfect condition.
The Hiluks believed that if Lacey's physical problems were to occur, it would cause all people to suffer. Therefore, if a Lacey is sick or old, he should be killed to avoid the misfortune of the entire race, such as defeat, contagion, or famine. In order to protect the royal power and all the Hiluks, Lacey should be given death.
In the tradition of the Hylukhs, if Lacey could not satisfy his wives or showed signs of illness or senility, Lacey would be strangled or besieged in a hut until death.
Local governance of the kingdom of Hiluk
Settlements were a fundamental element of the political system of the Hiluk kingdom, and with a few exceptions, the chieftains of the settlements were appointed by Lacey. Before the invasion of the Turks, there were four more high-ranking chiefs between Lacey and the chieftains of the settlement.
The kingdom of Hiluk had two provinces, the southern province was called "Luak" and the northern province was called "Gael", or "Gol Nyikang" and "GolDhiang" respectively, but the latter was older and only used for occasional ceremonies.
The dividing line between north and south is called "Arepajur" and is located south of Fashoda. To the south of the border is a settlement called Debalok Kwom, whose chief is also the governor of the province of Luak.
Five miles north of the border is the settlement of Golbany/Golbañ, whose chief is also the governor of Gael.
These two chiefs, together with the northernmost settlement of Muomo and the southernmost settlement of Tonga, were the four senior chiefs of the Kingdom of Hiluk.
The above equilibrium arrangement was a spontaneous native system of the Hiluk kingdom. Smaller local disputes can be referred to the chiefs of the settlements, allowing the central government to concentrate on more important issues.
In fact, the four senior chiefs can also function as representatives of Reis, which makes them look more like rulers than justice. In addition, they are responsible for communicating local priorities to Reis.
After the Turks invaded the kingdom of Shryuk, they deposed the Kwadhker and installed Ajang Nyidhok as a puppet.
During the Mahdi kingdom, Kur Nyidhok was imprisoned by the caliph in Omdurman, and Akol Kwadhker waged war within the kingdom while trying to seize the throne.
The settlement north of Both supported two of Niedhoek's sons, Ayan and Kuhl, in the civil war.
As a result, the former settlement of Luwak between north of Bos and Keum refused to remain subordinate to the province of origin, resulting in the border between the north and south provinces being subsequently relocated to the south of Bosch.
However, this boundary change is not significant, because the emergence of the "region" has made the two provinces lose their meaning of existence. At that time, there was a trend towards a departure from the original highly centralized government (i.e., the Hiluk monarchy), and the power of the chiefs of the alliance was localized.
This trend stems from an attempt by the Turkish government to govern the Shyruk by relying on appointed local chiefs without the requisite of Reisyan, and the inevitable decline of the tyrannical power of Reis.
The change in the Luwak-Gaelic border in turn affected the chieftain of Debaro-Kum, making him the sheikhman of the southernmost union of Gael, known as the "Fashoda district".
Although the chief is still known as the "Governor of Luwak", the title is no longer in name. The chieftain of Debaro-Kum as "governor of Luwak" may have become a ritual act.
As mentioned above, after Turkey's attempt to abolish Reisayan, the growth of territorial units exceeded that of settlements, thus leading to a natural tendency towards union of adjacent settlements.
For a common reason, or for the emergence of a very prominent figure, the settlements formed a loose and temporary alliance known as "Luwak". These alliances later developed into administrative units known as "Divisions".
The district governor is usually nominated by a committee of chiefs from the settlement, who are then appointed by Reis. The monthly salary budget and the various settlements are left to the district chief.
Government policy usually allows the head of the district to be reserved for the family of the previous mayor, but there are other situations where the head is removed from office for misconduct as a punishment for the person and his family: or the head family does not have a suitable candidate; Or the district chief's family has declined and can no longer hold any important leadership positions.
Of course, the leadership of the district governor can also be transferred from one settlement to another, as was the case in Fashoda around 1940.
Of the current thirteen district chiefs, only four are traditional chiefs, while the others are directly appointed by the government. Although these four high-ranking chiefs still possessed great prestige, their traditional positions were close to those of the clergy in their positions.
The inevitable consequence of this progress is that the formation of more local governments weakens the traditional autocratic monarchy of Reis.
In a sense, the remaining nine of the thirteen chiefs were nouveau riche, and as chieftains of the settlements, it was customary not to rise to such a prominent position, but because of their equal authority, they also became more and more respectable.
Hiluk society was indoctrinated with the very unfortunate belief that as long as the older members of the family were alive, the younger members of the family could not be appointed.
It is likely that a young chief with potential will be turned away due to the presence of an aging uncle.
However, the Hiluk society was also largely aware of the advantages of a sturdy chieftain, so a ban in the kingdom preemptively proposed that if there was an extremely old man among the candidates, he would probably be excluded from the candidates as wise men, in order to reduce the dislike of the young people towards them.
At present, the 13 regional governors have equal status and responsibilities. Each district governor is elected by the council of his or her region and is therefore responsible for taxes and various administrative matters (e.g. municipal work, etc.).
They have become important contacts for government administrations, and Reis's future role will largely depend on their firm stance as local representatives.