Constitutional Systems of Fergiartu

1.) Senimarga/Sanettiris


The first "Fergiartan" state was still mainly founded - as later on also in Satisantia - on the tribal principle. The "king" (the real title of L‚ris is Lunna [= loinna], the leader of the people) is chosen by the council of the heads of the families.
Initially his power is based especially on his role as chief war leader and deciding institution in times of crisis. Only with beginning sedentariness and the increase of "administrative" activities connected with it, the rulers succeed in an expansion of their power. Here it is especially king UspŻdi (295 - 265 b.M.), who formalises the exertion of the king's rule with the founding of the chancellery. The council of elders (HenÍta) by time becomes more and more an advisory body; but the family heads still have consideral power on the field of the individual settlements.

Similar patterns of the distribution of authority wil have existed among all Fergiartan tribes. Even if there was only one distinct realm in the beginning, the distribution of the sovereign power between a leader and a co-ordinate body (or a subordinate group of "smaller" rulers) above a certain number of inhabitants is generally a common fact for human history. At the level of the design in detail, several traditional factors are added, which give the individual systems their specific features. The empire of Meyapotina also goes back to similar fundaments, like the kingship of the Senimarga.


2.) Satisanzia


Meyapotina was the son of a tribal prince in the Southeast of the Senimarga near RemayÍka. Yet his tribe did not belong to the kingdom, but settled at the border in the mountains and the valleys at its foothills. Because of the loose mode of settlement, the family heads were more independent here and had first to be merged to a unit. As cause for this, Meyapotina used the expansion of the settlement area in the direction of KatraknÍta. He organised the able-bodied men in detachments under the leadership of the heads of the families, and departed in the spring of 8 b.M. for to use the civil war in the Senimarga for the expansion of his territory. Although his warriors had only few chariots, they had an advantage over the estranged cities and tribes due to a prudent tactic leadership and lightning-fast attacks, carried out by light cavalry.

With the growing expansion of his territory, Meyapotina had to modify the original organisation of the tribe. With the tactical enlargement and upgrading of the military units, the political power of their leaders also increased. Meyapotina awarded them the title Saranna (leader of the army, sarÍta) and let them participate in the planning of further military campaigns.

With the conquest of the holy city Hakrivarg and the
marriage with the niece of the last king of the Senimarga, Meyapotina gained the right to the tilte Lunna, which these kings had carried. But without the consent to or at least the acquiescence of this title by the tribal leaders, who had come to power in the course of the loss of the realm's unity, the coronation in Viargaka was relatively worthless. Meyapotina seems to have realised this rather early, since he invited the princes of these tribes to negotiations in the city of the seven temples shortly after his victory over the alliance of the Southern princes at Salbar. In the treaty of Hakrivarg, concluded in the seventh year of his rule, the political intuition of the king (who, by the way, had continued to bear the title Lunna) shows itself thoroughly. He offers the tribal leaders a say at the government and a seat in the newly to be founded imperial council (MentÍta). By awarding them the traditional title Loinna (to use the classical form of the word) he furthermore treats them as equals. But he also does not forget his loyal comrades-in-arms, whom he likewise integrates into the imperial council. Their title becomes furthermore just as hereditary as that of the princes. But the supremacy of Meyapotina had to be emphasised by title as well, and so the kings of Satisanzia are henceforth called Parsha of Satisanzia and Loinna of the Satisante (Parsha Satisanzasha atte Loinna Satisantenun).

Apart from the council, the chancellery also continued to have an important role. As leader of the princes or Loinna, the Parsha could settle disputes. He used this instrument in combination with the chancellery to make laws which were to bindingly regulate the cooperation of the tribes. In the book "VÍte Parshasha" (the sayings of the Parsha) Meyapotina had codify a collection of these spoken laws even one year before his death. Here such things are regulated as the payment of compensation between the tribes (for example when a member of a tribe butchered an animal of another tribe illegally or by mistake), the entitlement for raising tolls at bridges leading from the territory of one tribe into that of another, or also such explosive things like the settlement of disputes of succession in princely houses. A comparable importance can only be attributed to the record of religious laws in the Koinan Hettan Kontun (Book of the Seven temples), written about sixty years later. 

The tribal princes and the military leaders were furthermore included in the administration of the empire. At first the seperation of political and military tasks remained here; thus the Loinna became provincial princes, while the military leaders had the right of decision in all military matters like the levying or the supply of the troops.