This dissertation seeks to explore possible relationships between literature—poetry, in particular—and royal patronage. More specifically, I am here interested in examining the remarkable efflorescence of Sinitic poetry (kanshi) during the reign of Emperor Saga (786-842, r. 809-823), as well as some of its later developments in the private poetry collections of Shimada Tadaomi (828-891) and his pupil Sugawara no Michizane (845-903). The history of Sinitic poetry composed in Japan has been meticulously studied; there is certainly no dearth of research, either in Japanese or in English. Even so, the early ninth century remains somewhat of a mystery. A total of three imperially commissioned anthologies (chokusenshū) of Sinitic poetry and prose were compiled during this time, along with an imperial history—all of which were the direct product of Saga’s personal patronage. Much of his own poetry has been preserved in these anthologies. Despite the existence of hundreds of Sinitic poems, and a contemporary history (also in Sinitic), scholars tend to shy away from this period. This dissertation is an attempt to remedy that situation. As a means of facilitating a broader appreciation of Saga, I have included some material on King Alfred the Great (849-899, r. 871-899), the most well-known Anglo-Saxon king, and oft-celebrated father of the English nation, who was a near contemporary of Saga. Naturally, I have also interwoven some material on Emperor Taizong (598-649, r. 626-649) of the Tang dynasty, whose influence on ninth-century Sinitic poetry (in Japan) has been the focus of some past research. Scholars of East Asian literature, whether they specialize in Chinese or Japanese literature, are familiar with the grand literary and political legacy of this continental sovereign. Both Saga’s poetry as well as his ideal of sovereignty were influenced by the work of Taizong and his lettered vassals. A central assumption informs this work: ninth-century poetry was inevitably political, insofar as it served as a tool whereby authors could enforce or manipulate prevalent power relations within the court. Poetry, therefore, was both dominated by and exercised significant influence over hierarchical networks of patronage. Poetry was also occasional performative, that is, it was recited aloud on public occasions—royal banquets or excursions—before an audience of vassals and courtiers. Saga, as supreme ruler and patron, composed poetry that sought, through its presentation at these banquets, to repeatedly legitimate his own position, while simultaneously appealing to a number of different audiences. Different audiences harbored different expectations, and Saga, adroit politician that he was, strove to please each in turn by adopting a number of poetic voices or personae. This is especially evident after his retirement, when he found it necessary to adopt a different poetic persona more appropriate to his less prominent station. Tadaomi and Michizane, as recognized scholars, loyal vassals, and influential statesmen, received patronage from both sovereigns and high-ranking noblemen. These complex networks of patronage and varied audiences demanded the creation of ever more subtle poetic personae. This dissertation, among other things, is an exploration of how poets of the ninth century adopted different poetic personae in accordance with their intended audiences. The deliberate mixing of various Sinitic genres to achieve this end receives a great deal of attention.

Após a Segunda Guerra Mundial, o Imperador do Japão perdeu sua soberania e passou a ser símbolo da nação e da união do povo japonês, de acordo com a Constituição promulgada em 1947, sendo suas funções basicamente cerimoniais e diplomáticas. Pensando nesse Imperador enquanto símbolo e no futuro da instituição imperial no Japão, a presente dissertação objetivou principalmente analisar que imagem o Imperador Akihito cria de si por meio de suas alocuções. Tais alocuções se encontram disponíveis no sítio eletrônico da Agência da Casa Imperial, tanto no original em japonês quanto em inglês. Dessa forma, considerando que a disponibilidade dos textos em japonês pressupõe coenunciadores nipônicos e a dos textos em inglês pressupõe a comunidade internacional como coenunciadores, analisaram-se as imagens criadas nos dois casos, buscando indícios de possíveis diferenças na criação do etos de Akihito em cada uma das versões de suas alocuções. Além disso, buscou-se também pensar as relações de poder, segundo Foucault (1995, 2010), no córpus de pesquisa. Como arcabouço teórico, utilizaram-se conceitos da Análise do Discurso de base enunciativa, mais precisamente o conceito de etos na leitura de Maingueneau (1997, 2001b). O material de análise coletado abrange conferências de imprensa realizadas por ocasião da comemoração de dez e vinte anos de reinado de Akihito, nos anos de 1999 e 2009, respectivamente. A metodologia de pesquisa, por sua vez, consistiu em se analisar de forma comparativa os textos em japonês com aqueles em inglês, tendo como foco as ocorrências do verbo japonês omou, que expressa sentimento e julgamento, recorrente nas alocuções do Imperador. Analisaram-se também as ocorrências de modalidades deônticas em ambas as versões do texto, acreditando-se que a pouca ocorrência dessas também contribui para se pensar a imagem do Imperador. Como resultado, verificaram-se diferenças significativas entre as duas versões das alocuções. O etos de Akihito nas alocuções em japonês sugere um Imperador amigo e próximo do povo, de tom moderado e amenizado, criando identificação entre ele e o povo. O etos apreendido na versão em inglês, por sua vez, sugere um Imperador mais firme em suas convicções, ora enfatizando mais seus sentimentos e opiniões, ora menos, conferindo-se certa ocidentalização de sua imagem. Pensando-se em termos de relação de poder, que caracteriza controle e divulgação, também se concluiu que, sendo o Japão o maior aliado capitalista no Oriente e seu Imperador, representante simbólico desse país, parece pertinente que suas alocuções estejam disponíveis de forma tal que possibilite um controle constante por parte da comunidade internacional, garantindo a ordem capitalista / After the Second World War, the Emperor of Japan lost his sovereignty and became symbol of the nation and of the unity of the Japanese people, according to the Constitution promulgated in 1947, being his functions basically ceremonials and diplomatics. Thinking of this Emperor as symbol and of the future of the imperial institution in Japan, the present dissertation tried to analyze what image Emperor Akihito creates of himself through his allocutions. Such allocutions are available on Imperial Household Agencys website in both Japanese and English. Therefore, considering that the availability of the texts in Japanese predicates Japanese coenunciators and that of the texts in English predicates the international community as coenunciators, the images created in both cases were analyzed, searching for signs of possible differences in the creation of the ethos of Akihito in both versions of his allocutions. Furthermore, one also tried to think the power relations, according to Foucault (1995, 2010), in the research corpus. For theoretical basis, concepts of the enunciative Discourse Analysis were used, more specifically the concept of ethos in Maingueneaus view (1997, 2011b). The collected material of analysis comprehends press conferences occurred in the occasion of celebrations for ten and twenty years of the enthronement of Akihito, in the years of 1999 and 2009, respectively. The methodology of research consisted in analyzing in a comparative way the texts in Japanese with the ones in English, focusing the occurrences of the Japanese verb omou, which expresses sentiment and judgment, recurrent in the Emperors allocutions. One has also analyzed the occurrences of deontic modalities in both versions of the text, considering that their few occurrences also contribute to think the Emperors image. As a result, significative differences between the two versions of the allocutions were observed. The ethos of Akihito in the allocutions in Japanese suggests an emperor that is friend and closer to the people, with a soft and moderate tone, in a way that creates identification between people and him. The ethos apprehended in the English version, on the other hand, suggests an Emperor who is stronger in his convictions, sometimes emphasizing more his feelings and opinions, sometimes less, leading to some westernization of his image. Thinking in terms of power relation, which characterize control and disclosure, one has also concluded that, being Japan the biggest capitalist ally in the East and its Emperor, symbolic representative of this country, it seems relevant that his allocutions are available in such a way that it becomes possible for the international community to exercise continuous control, ensuring the capitalist order

Após a Segunda Guerra Mundial, o Imperador do Japão perdeu sua soberania e passou a ser símbolo da nação e da união do povo japonês, de acordo com a Constituição promulgada em 1947, sendo suas funções basicamente cerimoniais e diplomáticas. Pensando nesse Imperador enquanto símbolo e no futuro da instituição imperial no Japão, a presente dissertação objetivou principalmente analisar que imagem o Imperador Akihito cria de si por meio de suas alocuções. Tais alocuções se encontram disponíveis no sítio eletrônico da Agência da Casa Imperial, tanto no original em japonês quanto em inglês. Dessa forma, considerando que a disponibilidade dos textos em japonês pressupõe coenunciadores nipônicos e a dos textos em inglês pressupõe a comunidade internacional como coenunciadores, analisaram-se as imagens criadas nos dois casos, buscando indícios de possíveis diferenças na criação do etos de Akihito em cada uma das versões de suas alocuções. Além disso, buscou-se também pensar as relações de poder, segundo Foucault (1995, 2010), no córpus de pesquisa. Como arcabouço teórico, utilizaram-se conceitos da Análise do Discurso de base enunciativa, mais precisamente o conceito de etos na leitura de Maingueneau (1997, 2001b). O material de análise coletado abrange conferências de imprensa realizadas por ocasião da comemoração de dez e vinte anos de reinado de Akihito, nos anos de 1999 e 2009, respectivamente. A metodologia de pesquisa, por sua vez, consistiu em se analisar de forma comparativa os textos em japonês com aqueles em inglês, tendo como foco as ocorrências do verbo japonês omou, que expressa sentimento e julgamento, recorrente nas alocuções do Imperador. Analisaram-se também as ocorrências de modalidades deônticas em ambas as versões do texto, acreditando-se que a pouca ocorrência dessas também contribui para se pensar a imagem do Imperador. Como resultado, verificaram-se diferenças significativas entre as duas versões das alocuções. O etos de Akihito nas alocuções em japonês sugere um Imperador amigo e próximo do povo, de tom moderado e amenizado, criando identificação entre ele e o povo. O etos apreendido na versão em inglês, por sua vez, sugere um Imperador mais firme em suas convicções, ora enfatizando mais seus sentimentos e opiniões, ora menos, conferindo-se certa ocidentalização de sua imagem. Pensando-se em termos de relação de poder, que caracteriza controle e divulgação, também se concluiu que, sendo o Japão o maior aliado capitalista no Oriente e seu Imperador, representante simbólico desse país, parece pertinente que suas alocuções estejam disponíveis de forma tal que possibilite um controle constante por parte da comunidade internacional, garantindo a ordem capitalista / After the Second World War, the Emperor of Japan lost his sovereignty and became symbol of the nation and of the unity of the Japanese people, according to the Constitution promulgated in 1947, being his functions basically ceremonials and diplomatics. Thinking of this Emperor as symbol and of the future of the imperial institution in Japan, the present dissertation tried to analyze what image Emperor Akihito creates of himself through his allocutions. Such allocutions are available on Imperial Household Agencys website in both Japanese and English. Therefore, considering that the availability of the texts in Japanese predicates Japanese coenunciators and that of the texts in English predicates the international community as coenunciators, the images created in both cases were analyzed, searching for signs of possible differences in the creation of the ethos of Akihito in both versions of his allocutions. Furthermore, one also tried to think the power relations, according to Foucault (1995, 2010), in the research corpus. For theoretical basis, concepts of the enunciative Discourse Analysis were used, more specifically the concept of ethos in Maingueneaus view (1997, 2011b). The collected material of analysis comprehends press conferences occurred in the occasion of celebrations for ten and twenty years of the enthronement of Akihito, in the years of 1999 and 2009, respectively. The methodology of research consisted in analyzing in a comparative way the texts in Japanese with the ones in English, focusing the occurrences of the Japanese verb omou, which expresses sentiment and judgment, recurrent in the Emperors allocutions. One has also analyzed the occurrences of deontic modalities in both versions of the text, considering that their few occurrences also contribute to think the Emperors image. As a result, significative differences between the two versions of the allocutions were observed. The ethos of Akihito in the allocutions in Japanese suggests an emperor that is friend and closer to the people, with a soft and moderate tone, in a way that creates identification between people and him. The ethos apprehended in the English version, on the other hand, suggests an Emperor who is stronger in his convictions, sometimes emphasizing more his feelings and opinions, sometimes less, leading to some westernization of his image. Thinking in terms of power relation, which characterize control and disclosure, one has also concluded that, being Japan the biggest capitalist ally in the East and its Emperor, symbolic representative of this country, it seems relevant that his allocutions are available in such a way that it becomes possible for the international community to exercise continuous control, ensuring the capitalist order

The imperial visits to the United States by Emperor Haile Selassie of Ethiopia in 1954 and Emperor Hirohito of Japan in 1975, while billed as unofficial by all parties involved, demonstrated the problematic nature of America's unstable Cold War political agendas, connected African and Asian Americans with alternative sources of race, nationality, and ethnic pride, and created spaces for the emperors to reinforce domestic policies while advancing their nations on the world stage. Just as America's civil and governmental forces came together during the imperial tours, in 1954 and 1975 respectively, to strongly promote Cold War ideological narratives to a global audience, African American and Japanese American racial and ethnic groups within the United States created their own interpretations of the tours. Likewise, the governments and imperial institutions of Ethiopia and Japan both appropriated American efforts in an attempt to renegotiate political relationships and produce imperial narratives for domestic consumption. However, fundamental contradictions arose during these tours as both Ethiopia and Japan simultaneously sought to embrace America and to expand their presence on the world stage. The full nature of the political, economic, and social ramifications of these two imperial visits, and the contradictions in American's Cold War policies revealed by the tours, has yet to be explored. Reactions to the emperors' tours demonstrated the connections and conflicts between race, nation, and identity. Further the narratives of Ethiopia's and Japan's role on the world stage, particularly during these "unofficial" imperial tours, have yet to be fully examined by historians. Only by examining the emperors' tours within a broader transnational context, taking multiple political, racial, and economic perspectives into account, can the consequences of these visits be fully observed and understood.

自古以來，八咫鏡、草薙劍、八坂瓊勾玉之三種神器被視為日本王權的象徵。在日本文學中，關於三種神器的描述也不少。其實，關於鏡、劍、玉的記載在中國文學中早已出現，鏡、劍、玉各自背後皆有其涵義。另根據儒教與道教經典，可瞭解中國王權思想與「天」的思想有所關連，而天的思想也對中國的王權造成莫大影響。因此在論及日本王權思想之時，必須追溯至中國古代天的思想。 　　日本王權應如何以神道的觀點解釋呢？眾所周知，日本天皇思想中蘊含著「萬世一系」的思想，身為天照大神子孫的天皇因而世世代代可統治這個國家。事實上，在《古事記》與《日本書紀》中，對此「天壤無窮的神諭」已有著墨，而三種神器也成為遵守此神諭之象徵。 　　本論文以古代及中世日本文學闡明三種神器的起源與意義，再從比較思想的觀點，探討三種神器與日本王權思想及中國思想三者間之關聯。最後再從日本神道之觀點，論述以三種神器為象徵之日本王權思想。期藉以上研究方法，釐清中日兩國思想之異同，進而理解日本固有的神道思想。 / The Imperial Regalia of Japan consists of the sword Kusanagi no Tsurugi, the mirror Yata no Kagami, and the jewel Yasakani no Magatama. From ancient times, they have been regarded as the symbol of power, which belongs to Emperors of Japan. There are quite a few descriptions about the Imperial Regalia of Japan in Japanese literature as well. Actually, the thought of mirror, sword and jewel has already been described in Chinese literature, and each of them has their own meanings. In addition, according to the books of Confucianism and Daoism, the ideology of the emperor of China is relative to the thought of “sky,” and the thought of sky also greatly influenced the power of Chinese emperors. Therefore, it is necessary to trace back to the thought of sky in ancient China while mentioning the ideology of the Emperor of Japan. How should the power of the Emperor of Japan be explained by means of Shinto? As everyone knows, emperors of Japan rule the country as descendants of Amaterasu due to the ideology of the emperors’ unbroken line. Actually, the proof of it is called “Tenjo Mukyu no Shinchoku”, which has already shown in “Kojiki” and “Nihon Shoki.” It means the oracle, which is as eternal as heaven and earth, and the Imperial Regalia of Japan just became the symbol of the oracle. In this thesis, literatures of ancient Japan and medieval Japan will be used to describe the origins and meanings of the Imperial Regalia of Japan. Next, I will manage to explore the connection between the Imperial Regalia of Japan, ideology of Japanese emperor and Chinese ideology from a comparative point of view, and expound the ideology of the emperor of Japan symbolized by Imperial Regalia of Japan. By means of the above research method, the ideology of Japan and China is expected to be clarified in order to know more about the innate ideology of Japan — Shinto.