The king died, the king was killed

Expression let Roy est mort, vive le Roy! The king is dead. ”) They traditionally associate it with the political need to ensure that the king may have died, but the kingdom is alive and healthy, since we have just a new king.

The concept is said to originate in medieval France, and be based on principle “let mort saris le vif”, which means that the heir has replaced his predecessor at the moment of his death. The importance of this principle is not to allow emptiness in possession, including “its ownership to the throne” as the seat where the king (Sovran) exercises sovereignty.

The joy of the fulfilled offspring involves not only the new king who took his place but also the avoidance of the king interregnum- to interrupt the succession of power, and often associated with unrest, conflict between factions and civil war. When Henry III died in 1272 while his son Edward I was fighting the Crusades, the royal council declared the following: “ron will never be empty; the land will never be without a monarch. ”

In Denmark it is even a tradition for the prime minister to make a similar statement, whenever the monarch dies: Kongen leve, Congen er d'd (“Hail the king, the king died from the balcony of the Parliament Palace.

Totalitarian regimes, even those already Traditionally They do not enjoy this privilege of offspring because they do not have any mechanism similar to that of automatic heritage that is activated in the case of sovereign death. These regimes, as it were, are never able to cope with the death of the league at their helm, nor do they give a political rationale to human nature or mortality the physical body of the league.

That sounds at least ironic to left totalitarian regimes, which embrace Marxist-Leninist ideology, also known as openly hostile to religion and the role of Godship in history.

In totalitarian Albania, one of the ways known as “people” was communicating with Enver Hoxha was saying “Rest as mountains!” ♫ or wishing him long lives. Versions of this blessing are also “to make day a thousand! ”, “due today! ” and “The people like him only have the birth date” which all convey in one way or another, Reject Not only of death, but of the possibility of death.

A totalitarian leader, of Enver Hoxha's type, remained ever doubled among the man who took the place of Yahweh at the head of the pyramid of power, and the man who dares to become God himself, by the power that is in his hand. So, Immortality become the elementary attribute of totalitarian league, which cannot exercise its own political function, except by excluding the possibility of Death.

Yet, the desired mode of expressions such as "And from the mountains as much as the hills.", Let day be a thousand! Take our day! to Enver and who found their way even in lyrical poetry, in spontaneous letters from below, in political slogans, and in song lyrics, he carries with him the less hidden threat of Death, as a constant threat to each smile, every adventure, every victory. The faithful public of a totalitarian regime has no other way of negotiating the horror of the opportunity for the death of the league, except through such litrical-magical formulas, or political superstition.

Enver's death, as a subject of conversation even type “but as if”, had to be carefully avoided; and not only not to feel it, but also because the device otherwise “perfect” of the totalitarian power ideology had no response to it ) Enver Hoxha's own state could only be imagined as an extension of the body “ <x4ofsic> ” of the leader, which gave the state the face “> Only children would ever dare to ask the fatal question: What will be done when... who, for the conscious and loyal adults of the regime, would mark the end of the world. From there, too, the practical need to trust the absurdity of Leader's immortality.

This does not mean that Enver himself did not care for the offspring on the contrary. In an absoluteist regime such as his, the offspring would also represent the only reasonable form of eternity that the public attributed freely and daily to by means of irrational desires and spells. This, unlike other Leathers, such as Stalin or Tito, who left a conflict behind; not because they were short - lived. In fact, the appointment of a successor and his political cultivation conflicts with the very principle of Leader's initiative; since an already elected or appointed successor has only to wait for the death of the former. What it means, for a totalitarian league, the very presence of offspring is a threat.

Unlike monarchs, where offspring depend on family success, and the king knows that he will be succeeded by his son (or daughter) in a totalitarian regime, the offspring is always the product of the political agreement or machine - making; and the only logical act of offspring, when such is appointed, would be the elimination or liquidation of the existing league.

Hoxha's totalitarian regime has had to face not only the metaphysic challenge of Leader's death but the daily manifestation of this death in the process itself Age of Leader himself: aging of the first brings with it sickness, sclerosis, paranoid, power struggle between fellow workers, and increased control of Doctors in the dictator's life. Hence, the decisions made for Enver Hoxha's treatment were of critical importance not only for his body but also for his country; the more that, as the years went by, the sometimes openly expressed “threat not to tire of fellow Enver” began to be applied as a pretext for monopolising and personalising power in third hands.

In the context where the public is accustomed to the idea of the immortality of the league, linking this to the stability of the state itself, institutions and political organisations (“Ruthrofts the dictatorship of the proletariat!”, Hail to the Central Committee of Europe. PPSH!”, then Leader's death, even for reasons of age or health, will often be interpreted if not automatically like Murder politicalOr the effect of a successful seizure. In such conspiracies, it is not uncommon for doctors to corroborate as in the case of Stalin, in the Soviet Union; or as it is now emerging from some of the rumors, accusations, and current accusations of Enver Hoxha's death.

When the charge of killing Leader, or even speeding up natural death, comes from the immediate family circle or from collaborators or doctors, it suggests that for this category Political murder remains an option; similar versions have been circulated with persistence for Hysni Kapon as well, and of course for Mehmet Shehu (this time, in countering once again the controversial suicide hypothesis). The irrational idea that the doctor has not only life in your hands, but also death, and that at any moment can select between one and the other materialize in the belief that, from people close to the sick league, doctors are more likely to liquidate it, because for doctors the taboo of the body of Leader does not act; even their role, in the aging of this Leader, is to take this physical body under supervision and care of its maintenance.

Add to the reasoning here that an old, sick, weakened, and often curfesed, can easily be manipulated by someone else's entourage, starting with his wife or private assistant; someone still inappropriate or unworthy to take control of power or even simply ad intermediate; to conclude, always reasoning, that under these circumstances the acceleration of death on the part of doctors is in the interest of the self-environment and feasibility of the state (raison détat): Any country.

As we remember, the last years of Enver Hoxha's life that already moved into a wheelchair driven by doctors, associates, and family were the years of the political, social, and economic disaster in Albania during which there was intense political terror, crisis in foreign policy, market drains, deep family poverty, and almost complete closure of the world, without counting the brotherly struggle at the top of the dome. Even though Hoxha herself remained alive during this time, the period will go into history as interregnum- real to the regime, with all the dire consequences we know. Since the totalitarian state cannot divide the “2 bodies of King” (Kantorowicz), in the political sense of this term, then Leader's physical disease was allowed to shut down the entire state machine so that the state's political energy can be channeled more and more towards the need to protect health and ensure survival both bodies of the league.

Taken from Paige. com