Monarchy of Themiclesia

The monarchy of Themiclesia serves as the constitutional head of state of Themiclesia. The current monarch is La of the Slje-mra′, Inner Region (內史司馬涂), who ascended the throne on Dec. 12th, 2016. He succeeded the late sovereign Emperor Sk'en'.

The monarch and the royal family undertake political, legal, cultural, and ritualistic duties as provided by law and custom. As the monarchy is politically neutral, it is bound to the constitution and precedents when appointing ministers and officials, to confirm the Government's decisions, and to award honours and titles. Unlike most monarchies, the Emperor is not commander-in-chief of the nation's armed forces, which are led by the government under legislation. The monarchy retains de jure unlimited power, though this is in practice never exercised personally by the monarch.

The institution of kingship amongst Meng settlers can be traced to the Hexarchy and earlier, though its precise cultic, political, and social roles and rules of succession are still not conclusively described. Though six major kings emerged, the high kingship or hegemony was established by the Tsjinh in 256 and developed into the modern monarch. The power of kings depended on a network of nobles bearing varying duties, military and civil, towards the royal administration.

History

In the activist political reformism during early 19th century, treatises proliferated on the "Themiclesian constitution question" to find out not only about the future form of the state, but also what kind of state Themiclesia was. Gjong J., writing in 1834 and with obvious influence from Casaterran traditions, said the Patriarch of Tsjinh (晉伯), bearing the title Emperor (皇帝, gwang-têgh), is head of state and suzerain of "the associated states", possessing unlimited power over the former and treaty-based powers over the latter.  He called Themiclesia a "complex" state due to this compound character, contrasting it with "simple" states such as the Sieuxerrian Empire, which in modern terms might be called a unitary state. Gjong's arguments, though influential, are criticized for a heavy focus on the letter of the law and omission of material forces that "have altered the substance of the state, but not the form".

In the following decade, Reformists sought to establish a codified constitution for Themiclesia, which the crown supported opportunistically to recover some of its lost powers. This plan the Conservative leaders opposed, believing granting the crown any unilateral authority, particularly in questions of war and peace, was a prelude to politically active monarchs. Royal politics was cited as a source of discord amongst the aristocracy and much misery for the entire country.  The Reformists and Conservatives reached an agreement in 1844 to maintain the principle of consensus between the hereditary peers and elected representatives, which left the crown powerless despite Emperor Ng′jarh's intrigues.

Constitutional role

The accepted role of the Emperor is Themiclesia's politically-neutral head of state. Even though the crown is a part of the executive, legislative, judicial branches of government, it is in all cases expected to follow the advice of ministers or other officials that take responsibility for the royal actions that they advise. Royal actions without the endorsement of ministers or officials, as may be appropriate, are regarded as legally void.

Themiclesian statutes, which date from antiquity to the modern age, reserve a large number of powers to the crown. Such powers are part of the executive function of the crown and might be held personally or delegated to ministers he appoints. After the Great Settlement of 1801, these powers are exercised by the Cabinet, which is responsible to the legislative, with the crown's nominal approval.

Etiquette

Nominal and pictorial taboo

Main article: Lèse-majesté and related laws in Themiclesia

In Themiclesian culture, personal names are considered taboo due its connection to personhood or identity. It was held that a curse could be cast upon a person via his name, and thus names are not easily written or spoken. Individuals of lower status frequently observed the taboos on superiors' names as a gesture of respect, and those of higher stations indicated affection towards inferiors by the same gesture.  The name of the reigning monarch is called the national taboo (邦諱) that would once have been observed by all subjects under the same paradigm, and breach of the taboo in a profane context could be criminal. This tradition was broken by Emperor Grui, who recorded his voice onto a record stating what his name was. However, even today, it is more usual to refer to emperors by their epithets than their persoanl names, which are often obscure, meaningless, or neologisms, so as not to impose a taboo on a frequently-used word.

Portraits of the monarch were historically deemed taboo, albeit to a lesser degree, for reasons similar to his name. Artists frequently employed drapery, furniture, other persons, animals, or natural phoenomena to obscure or veil the monarch's face. Doing so without creating a jarring result on the artwork is deemed a skill. However, the taboo on portraits rapidly abated after the 15th century for reasons which are still poorly understood. Still, in 1696 an artist was punished for depicting the monarch in a profane context—falling into a privy—even though the artist had clearly never seen the emperor and was not able to produce his likeness.

Gestures

Main article: Themiclesian social etiquette

In modern practice, there are no mandatory gestures before the monarch for the general public.

Nevertheless, most etiquette guides still prescribes guideline for greeting and interacting with the monarch. Investigations suggest most of these prescriptions are derived from pre-PSW rules of social behaviour, which are in turn heavily influenced by Casaterran courts. Individuals are advised to stand briefly when the monarch or his coach passes, and men to remove their hats. When the monarch enters or leaves a room or defined space, individuals in it are to remain standing until the monarch is seated. If called to the monarch's attention, men are expected to bow, and women to curtsey, before and after speaking to the monarch. This practice is frequently exemplified by a 1950 film of Emperor Sk′ên visiting a factory: the factory owner and manager, who were guiding his tour, bowed to greet him, while the workers simply stood in place and did not bow or curtsey.

Certain rules govern the behaviour of some military units, but not all. The Consolidated Army provides that "excepting historic practice sanctioned by statutory or appropriate regimental authority, officers are to stand within the royal presence, unless commanded by the monarch or his minister to be seated. When called to the royal attention, officers may salute the monarch if wearing a hat, or render courtesy to him in an appropriate manner." This rule leaves undefined the "appropriate manner", with the implicit, if arcane, understanding that officers have adequate exposure to elite socialization and will know what is appropriate to the royal presence. Similar regulations are found in the navy and air force, but some ethnic units maintain particular gestures of respect or adoration, such as the palm or fist over heart or mounting sword over shoulder.  

Officers of the royal household maintain the most traditional set of gestures, as they participate in traditional ceremonies the monarch is obliged to attend. When in traditional garb, individuals claspe their hands and bow towards their hands. If in a seated position, they lower their hands to the ground and bow their heads to their hands; called prodh-ki-l′ju′ (拜𩒨首), it is considered the highest form of obeisance. This is now an uncommon occurence, as state ceremonies have diminished in frequency after the PSW.  For court held on the New Year or Account ceremonies, royal household officials maintained the antiquated custom of the prodh-ki-l′ju′ to greet the monarch until 1945.

Attire

As with gestures, there are no legally mandatory dress codes when meeting the monarch, and specifics are advised by specific etiquette guides that remain observed by some circles.

As it is not predictable when the monarch might appear for a public appearance, there is no dress code for anyone in these events except the host of the event. For where invitations are used, royal presence is to be noted. Like other social occasions, royal events since the 20th century are described formal, half-formal, or informal, determined by the monarch or his staff; if hosted privately, guests are expected to dress according to the monarch's preference as expressed in the phrase, "the Emepror will be appearing in [dress code]." Formal events require frock coat for men and a full-skirted gown for women during day, and white tie and ball gown at night. Informal events generally require a lounge jacket for men and blazer and skirt for women.

Military officers often but are not required to be in uniform when attending a royal event. Not all branches and units possess separate formal, semi-formal, and informal attires, and the Ministry of Defence have ruled or delegated power to rule what conforms to the levels of formality established in the 19th century. For the Themiclesian Navy, Royal Guards, South Army, Capital Defence Force, Royal Signals Corps, and Themiclesian Marine Corps, their frock coats are considered formal and semi-formal attire, and lounge jackets informal attire; in former decades, officers replaced caps with top hats, while the enlisted did not, but this is now considere "an obsolete practice" according to their own attire guides. The Themiclesian Air Force, Themiclesian Coast Guard, and the Tank Corps, have ruled that their dress uniforms will qualify as all three levels of formality, but this practice has backfired "rather spectacularly" as described in an 1920 newspaper article. If a unit did not issue appropriate uniforms, servicepersons are advised to wear civilian clothing or be overdressed, since underdressing in a royal event is considered a gross faux pas.

Address and style

See also: Forms of address in Themiclesia § Royalty

When addressing the Emperor in speech, the accepted appelation is "great king" (主上, tjo′-ndjang′). In salutations and valedictions on letters, the style Your Majesty (陛下, prêdh-gra′); the word prêdh refers to the staircase before the palace hall, meaning the writer situated himself beneath the monarch's residence. In the third person, he is simply referred to as "the Emperor" (皇帝, gw′ang-têgh), not "His Majesty" as in some Casaterran states. The pronouns "you" (女, nja′) and "your" (乃, neng) are considered impolite in formal occasions, but they are understood to be common when interacting with the monarch privately.

Most etiquette guides consider it the monarch's prerogative, in formal writing and speech, to refer to himself in the nominative by means of the emphatic pronoun lrjem′ (朕), sometimes called the "emphatic I" and analogized with the majestic plural or "royal we" in Casaterran states.  lrjem′ is sometimes translated as "I myself" and is used by any speaker to identify himself as the focus of the sentence, but the pronoun also possesses genitive value as "my". It is not considered improper to use lrjem′ when it translates to "my" before the monarch. The ordinary pronoun lja (余) is preferred in other cases. When first introduced to the monarch, it is considered appropriate to address onself by personal name.

The monarch typically addresses his visitors as kjur (君), which means "lord" or "lady".

Motorcade

Themiclesian culture places emphasis on the Emperor's procession or motorcade (駕) as a symbol of his status. There are three motorcades that the Monarch uses in different occasions. In some works the word "procession" means the part of the motorcade that emphasizes the monarch's status, while the "motorcade" extends beyond the procession and includes security officials meant to protect the entire procession.

Elements

Protection

Main article: Gentlemen (Themiclesia)

The security apparatus around the emperor, and around his family to a similar extent, has been the subject of much official attention and scholarly philosophization since antiquity. Many historians argue that the monarch's bodyguard did not merely provide physical security, but due to the identities of guards came to represent the relationship between the high-ranking households of Themiclesia and the throne. In return, the emperor was expected to grant favours to his bodyguards in terms of appointments or other opportunities, effectively affirming their distinction and privilege (termed "honour" in older documents).

In the Tsjinh dynasty (256 – 421), there were three offices involved in guarding the monarch, the Privy Council, the Gentlemen, and the Ushers. The first served as managers and agents of the royal household, which was the largest landowner and employer, the second were the monarch's personal retainers, and the third his heralds. From scant historical information, Privy Councillors oversaw the two other groups around their duties. The Gentlemen were stationed around the gates of the palace hall, the sovereign's quarters within the palaces. Ushers escorted visitors to the sovereign and sometimes delivered his edicts to recipients as well. The function of the Ushers seems to have deprecated over the following centuries, while Gentlemen who showed ue or popularity were customarily appointed to government departments, first as clerks then as junior officers.

Cadets (庶子, djagh-tsje′) persisted in the role of royal bodyguard for almost every dynasty as it granted the opportunity to seek advancement in the administration. When the royal government entered a relatively stable phase after the 5th century, the sons of aristocrats ranked counsel, titular baron, or baron could join the guard by right, while those of the officer rank, granted widely to senior administrators, were elected amongst their peers by prefecture. While it is true that the Gentlemen became a central means for aristocratic reproduction, the vast majority of gentlemen were not considered sufficiently distinguished to receive a desirable office by virtue of service.  Though commoners could join the guard, the lack of remuneration and need to procure equipment debarred most except for the wealthiest.

In the early 6th century, the Royal Guards were separated from the capital city's militia force, which was dominated by the city's powerful clans. Its members were randomly selected from the outlying prefectures so that it did not have strong affiliations to any particular group of nobles. This force, however, protected the palaces rather than the monarch directly, as its members were commoners and thus not dignified enough to approach the sovereign. The separation of the Royal Guards encouraged the professionalization of the capital city's militia, parts of which became the country's first standing army, the Capital Defence Force, in 557.

The tradition of the monarch's guard, buttressed by aristocratic interests, did not fundamentally change until 1887, when the civil service recruitment was made more independent of both monarchy and aristocracy; as civil service was the principal form of public service that aristocrats of the age were expected to perform, and as the emperor was prevented from appointments its senior members, the largest part of the foundation of the Gentlemen's prolonged existence disappeared. The Gentlemen's numbers fell throughout the late 19th and early 20th centuries, until it stabilized around 50 in 1920.

Privilege of audience

In many periods, the right to see the monarch was legally restricted to individuals who held offices or titles of nobility. During the later part of the Tsjinh, only household officials, the royal family, nobles, and commoners who held office above the 600-bushel rank, or that of a county magistrate, may have a personal audience with the monarch. This may not have been as restrictive as it sounded, since the restriction was frequently breached in informal meetings that were apparently not considered audiences, and the sovereign frequently awarded honourary household positions to prominent individuals that did not fall into any of the brackets above. The latter measure had the effect of widening channels of information in an age when social hierarchies were rigid and broadly accepted.

Titles

From a Casaterran perspective, it is often described that the main substantive title of the Themiclesian monarchy is that of Patriarch of Tsins (晉伯), Tsins being the city that is now usually called Kien-k'ang. Beyond the city itself, a complicated patchwork of independent states and royal counties and baronies existed. In 256, the states (most having their own counties) were called to do homage to the Patriarch of Tsins, whereby the title of Elder Prince (大兄王, lāts-m′rang-ghwang) was created to signify the ruler's position as hegemon of all Themiclesian states. The title was conferred not by inheritance but by the medieval Diet, and not every subsequent patriarch became Elder Prince.

After Emperor Wŏn of Chŏllo was installed as ruler of Tsins in 543, his own title of Emperor (皇帝, gwang-ti) was introduced to Themiclesia; he himself used it in some letters. However, all of Wŏn's official edicts in Themiclesia were issued under the title of Patriarch of Tsins as the title of Emperor was foreign to the Themiclesian nobility and probably not recognized. In documents from the middle of the dynasty, the term Emperor was used in diplomatic documents to emphasize the ruler's heritage from an empire of much greater extent. Under the Dzi (752 – 1080) the title Emperor was employed much in the same way. However, in the Lren dynasty (1080 – 1192) following, "Emperor" became more common in domestic affairs, probably to evoke the immense prosperity of the Sunghwa dynasty of Menghe.

Because Themiclesia under the Nhwets submitted to the Yi dynasty of Menghe in 1385, the monarchy cancelled the title of Emperor in deference to the Yi throne.

See also

• Themiclesia
• Peerage of Themiclesia
• Themiclesian nobility
• Themiclesian royal family
• Current emperor (Themiclesia)
• List of Themiclesian monarchs