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.

The life and fate of Maximilian I, the last emperor of Mexico, has attracted a substantial amount of research since his death in 1867. However, these works either only deal with the last few years of Maximilian’s life, from his candidature for the Mexican throne to his death at the hands of the Mexican liberals, or with other aspects of his life such as his time as governor of Lombardy-Venetia. Thus the main aim of this thesis is to offer a biography of Maximilian, which will not only look at Maximilian’s reign as emperor of Mexico but will also examine the Habsburg aspect of the story. It is thus necessary to look at the extent to which his Habsburg upbringing, his education and his experiences as governor of Lombardy-Venetia shaped his idea of kingship; how his travels and his time in Italy conditioned him to regard the “other” in a certain imperial way; and how all these essentially Habsburg experiences and ideas played a part in his failure and demise in Mexico. This thesis will thus aim to give a rounded picture the life and death of Maximilian I by examining his upbringing, his education, and his experiences in the navy and in Lombardy-Venetia. For without an understanding of these it is impossible to fully comprehend Maximilian’s actions in Mexico.

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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.

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清廷與哈薩克的貿易是清代西北民族貿易史的重要組成部份，清廷平定準 噶爾後，清哈始得以直接接觸，雙方的貿易亦隨即展開（乾隆23年）最初 的貿易點僅為烏魯木齊一處，隨著伊犁與塔爾巴哈台之被增為新貿易點並 且蓬勃發展，深具示範作用的烏魯木齊貿易點於乾隆27年遂告關閉。在清 廷的極度重視下，乾隆27年以後的清哈貿易即步上軌道，並有不少的相關 規章制度隨之形成，使得清哈貿易之進行十分制度化。清哈貿易主要是清 廷以綢緞及布疋易換哈薩克的馬匹牲畜，其貿易量不可謂不大，在以物易 物的方式下，清廷從商品價格及交易比值中獲取大筆利潤，而大批換獲牲 畜之被投入新疆經營事業，更使得清哈貿易對清廷的貢獻提高到極致。乾 隆朝以後的清哈貿易略有變遷；咸豐三年，貿易活動始告結束。特色十足 的清哈貿易之意義與影響既深且遠，而其價值則是絕對值得肯定的。

In the introduction, I discuss the problems scholars experience in trying to define the concept of Roman friendship. I argue that amicitia cannot be equated with patronage, and present justification based on some primary literature. Brief words are then offered on the sociology of friendship, and an attempt is made to relate ideas from modern sociology to ancient friendship. The first chapter is based on the Letters of Pliny the Younger, and begins with an analysis of the vocabulary employed by Pliny in describing his friendships. This is considered in conjunction with prosopographical data in order to establish the connection between vocabulary and practice. The derived results are used to conclude that friendship in the Roman world was more involved than simply patronage, and that it was one of the driving forces behind Roman social behaviour as it helps to integrate different levels of society. Chapter two follows a similar methodology, with the correspondence of Fronto as its focus. The conclusions drawn in this chapter are used to reinforce the arguments presented in the first. Also included in chapter two is a brief discussion of the ancient philosophical approaches to friendship, and a solution is presented to resolve the differences between philosophical ideals and the reality of friendship. The third chapter begins with an examination of the secondary literature on the concept of friendship with the emperor. I maintain that scholarship is lacking in this field because it neglects the personal nuances such relationships could have. The chapter then turns to Pliny’s Panegyricus to determine his attitude regarding this issue, which is used as evidence against some modern interpretations of aristocratic perceptions of the emperor. Pliny’s exchanges with Trajan are subsequently analyzed, and it is argued that it was as subject/ruler that Pliny and Trajan defined their association. Chapter four discusses the relationship Fronto shared with the Antonine emperors. I contend that Fronto related differently with each and experienced different levels of intimacy, which points to the importance of personal connections, even with people as uniquely powerful as emperors. I also conclude from this that even emperors were not above the rules and practices of friendship. The concluding remarks draw attention to the advantages of exploring Roman social relationships through the prism of friendship, as opposed to the traditional perspective of patronage. Some future avenues of research are also suggested.

Práce je zaměřena na dobu před nástupem Rudolfa II. Zde jsem nastínil stav českého království, postavení nekatolíků v Čechách a boj o Českou konfesi. Abych čtenáře seznámil s tehdejší politickou a náboženskou situací, je také důležité je seznámit s výchovou a vladařskými začátky Rudolfa II. Ve druhé části jsem se snažil popsat průběh zápasu o Majestát a komplikace, které ho doprovázely. Moje práce zahrnula popis náboženské a politické situace v Čechách, od druhé poloviny 16. století, až po Bílou horu. Pro práci jsem použil odbornou literaturu, slovníky a některé vydané historické prameny.