Meiji period
The Meiji period, or Meiji era, is an era of Japanese history which extended from October 23, 1868 to July 30, 1912. This era represents the first half of the Empire of Japan, during which period the Japanese people moved from being an isolated feudal society at risk of colonisation by European powers to the new paradigm of a modern, industrialised nationstate and emergent great power, influenced by Western scientific, philosophical, political and aesthetic ideas; as a result of such wholesale adoption of radically-different ideas, the changes to Japan were profound, affected its social structure, internal politics, economy and foreign relations. The period corresponded to the reign of Emperor Meiji and was succeeded upon the accession of Emperor Taishō by the Taishō period. On February 3, 1867, the 14-year-old Prince Mutsuhito succeeded his father, Emperor Kōmei, to the Chrysanthemum Throne as the 122nd emperor. On November 9, 1867, then-shōgun Tokugawa Yoshinobu tendered his resignation to the Emperor, formally stepped down ten days later.
Imperial restoration occurred the next year on January 3, 1868, with the formation of the new government. The fall of Edo in the summer of 1868 marked the end of the Tokugawa shogunate, a new era, was proclaimed; the first reform was the promulgation of the Five Charter Oath in 1868, a general statement of the aims of the Meiji leaders to boost morale and win financial support for the new government. Its five provisions consisted of: Establishment of deliberative assemblies. Implicit in the Charter Oath was an end to exclusive political rule by the bakufu, a move toward more democratic participation in government. To implement the Charter Oath, a rather short-lived constitution with eleven articles was drawn up in June 1868. Besides providing for a new Council of State, legislative bodies, systems of ranks for nobles and officials, it limited office tenure to four years, allowed public balloting, provided for a new taxation system, ordered new local administrative rules; the Meiji government assured the foreign powers that it would follow the old treaties negotiated by the bakufu and announced that it would act in accordance with international law.
Mutsuhito, to reign until 1912, selected a new reign title—Meiji, or Enlightened Rule—to mark the beginning of a new era in Japanese history. To further dramatize the new order, the capital was relocated from Kyoto, where it had been situated since 794, to Tokyo, the new name for Edo. In a move critical for the consolidation of the new regime, most daimyōs voluntarily surrendered their land and census records to the Emperor in the abolition of the Han system, symbolizing that the land and people were under the Emperor's jurisdiction. Confirmed in their hereditary positions, the daimyo became governors, the central government assumed their administrative expenses and paid samurai stipends; the han were replaced with prefectures in 1871, authority continued to flow to the national government. Officials from the favored former han, such as Satsuma, Chōshū, Hizen staffed the new ministries. Old court nobles, lower-ranking but more radical samurai, replaced bakufu appointees and daimyo as a new ruling class appeared.
In as much as the Meiji Restoration had sought to return the Emperor to a preeminent position, efforts were made to establish a Shinto-oriented state much like it was 1,000 years earlier. Since Shinto and Buddhism had molded into a syncretic belief in the prior one-thousand years and Buddhism had been connected with the shogunate, this involved the separation of Shinto and Buddhism and the associated destruction of various Buddhist temples and related violence. Furthermore, a new State Shinto had to be constructed for the purpose. In 1871, the Office of Shinto Worship was established, ranking above the Council of State in importance; the kokutai ideas of the Mito school were embraced, the divine ancestry of the Imperial House was emphasized. The government supported a small but important move. Although the Office of Shinto Worship was demoted in 1872, by 1877 the Home Ministry controlled all Shinto shrines and certain Shinto sects were given state recognition. Shinto was released from Buddhist administration and its properties restored.
Although Buddhism suffered from state sponsorship of Shinto, it had its own resurgence. Christianity was legalized, Confucianism remained an important ethical doctrine. However, Japanese thinkers identified with Western ideology and methods. A major proponent of representative government was Itagaki Taisuke, a powerful Tosa leader who had resigned from the Council of State over the Korean affair in 1873. Itagaki sought peaceful, rather than rebellious, he started a school and a movement aimed at establishing a constitutional monarchy and a legislative assembly. Such movements were called People's Rights Movement. Itagaki and others wrote the Tosa Memorial in 1874, criticizing the unbridled power of the oligarchy and calling for the immediate establishment of representative government. Between 1871 and 1873, a series of land and tax laws were enacted as the basis for modern fiscal policy. Private ownership was legalized, deeds were issued, lands were assessed at fair market value with taxes paid in cash rather than in k
Shinto
Shinto or kami-no-michi is the traditional religion of Japan that focuses on ritual practices to be carried out diligently to establish a connection between present-day Japan and its ancient past. Shinto practices were first recorded and codified in the written historical records of the Kojiki and Nihon Shoki in the 8th century. Still, these earliest Japanese writings do not refer to a unified religion, but rather to a collection of native beliefs and mythology. Shinto today is the religion of public shrines devoted to the worship of a multitude of "spirits", "essences" or "gods", suited to various purposes such as war memorials and harvest festivals, applies as well to various sectarian organizations. Practitioners express their diverse beliefs through a standard language and practice, adopting a similar style in dress and ritual, dating from around the time of the Nara and Heian periods; the word Shinto was adopted as Jindō or Shindō, from the written Chinese Shendao, combining two kanji: shin, meaning "spirit" or kami.
The oldest recorded usage of the word Shindo is from the second half of the 6th century. Kami is rendered in English as "spirits", "essences", or "gods", refers to the energy generating the phenomena. Since the Japanese language does not distinguish between singular and plural, kami refers to the singular divinity, or sacred essence, that manifests in multiple forms: rocks, rivers, objects and people can be said to possess the nature of kami. Kami and people are not separate; as much as nearly 80% of the population in Japan participates in Shinto practices or rituals, but only a small percentage of these identify themselves as "Shintoists" in surveys. This is. Most of the Japanese attend Shinto shrines and beseech kami without belonging to an institutional Shinto religion. There are no formal rituals to become a practitioner of "folk Shinto". Thus, "Shinto membership" is estimated counting only those who do join organised Shinto sects. Shinto has about 85,000 priests in the country. According to surveys carried out in 2006 and 2008, less than 40% of the population of Japan identifies with an organised religion: around 35% are Buddhists, 3% to 4% are members of Shinto sects and derived religions.
In 2008, 26% of the participants reported visiting Shinto shrines, while only 16.2% expressed belief in the existence of a god or gods in general. According to Inoue: "In modern scholarship, the term is used with reference to kami worship and related theologies and practices. In these contexts,'Shinto' takes on the meaning of'Japan's traditional religion', as opposed to foreign religions such as Christianity, Islam and so forth." Shinto religious expressions have been distinguished by scholars into a series of categories: Shrine Shinto, the main tradition of Shinto, has always been a part of Japan's history. It consists of taking part in worship events at local shrines. Before the Meiji Restoration, shrines were disorganized institutions attached to Buddhist temples; the current successor to the imperial organization system, the Association of Shinto Shrines, oversees about 80,000 shrines nationwide. Imperial Household Shinto are the religious rites performed by the imperial family at the three shrines on the imperial grounds, including the Ancestral Spirits Sanctuary and the Sanctuary of the Kami.
Folk Shinto includes the numerous folk beliefs in spirits. Practices include divination, spirit possession, shamanic healing; some of their practices come from Buddhism, Taoism or Confucianism, but most come from ancient local traditions. Sect Shinto is a legal designation created in the 1890s to separate government-owned shrines from local organised religious communities; these communities originated in the Edo period. The basic difference between Shrine Shinto and Sect Shinto is that sects are a development and grew self-consciously, they can identify a founder, a formal set of teachings and sacred scriptures. Sect Shinto groups are thirteen, classified under five headings: pure Shinto sects, Confucian sects,mountain worship sects, purification sects, faith-healing sects (Kurozumikyo／黒住教, Konkokyo/金光教 and its branching Omotokyo/大本教 and Tenrikyo／天理教. Koshintō, literally'Old Shinto', is a reconstructed "Shinto from before the time of Buddhism", today based on Ainu religion and Ryukyuan practices.
It continues the restoration movement begun by Hirata Atsutane. Many other sects and schools can be distinguished. Faction Shinto is a grouping of Japanese new religions developed since the second half of the 20th century that have departed from traditional Shinto and are not always regarded as part of it. Kami, shin, or, jin is defined in English as "god", "spirit", or "spiritual essence", all these terms meaning "the energy generating a thing". Since the Japanese language does not distinguish between singular and plural, kami refers to the divinity, or sacred essence, that manifests in multiple forms. Rocks, rivers, objects, places
Mausoleum
A mausoleum is an external free-standing building constructed as a monument enclosing the interment space or burial chamber of a deceased person or people. A monument without the interment is a cenotaph. A mausoleum may be considered a type of tomb, or the tomb may be considered to be within the mausoleum; the word derives from the Mausoleum at Halicarnassus, the grave of King Mausolus, the Persian satrap of Caria, whose large tomb was one of the Seven Wonders of the Ancient World. Mausolea were, still may be, large and impressive constructions for a deceased leader or other person of importance. However, smaller mausolea soon became popular with the nobility in many countries. In the Roman Empire, these were ranged in necropoles or along roadsides: the via Appia Antica retains the ruins of many private mausolea for miles outside Rome. However, when Christianity became dominant, mausoleums were out of use. Mausolea became popular in Europe and its colonies during the early modern and modern periods.
A single mausoleum may be permanently sealed. A mausoleum encloses a burial chamber either wholly above ground or within a burial vault below the superstructure; this contains the body or bodies within sarcophagi or interment niches. Modern mausolea may act as columbaria with additional cinerary urn niches. Mausolea may be located on private land. In the United States, the term may be used for a burial vault below a larger facility, such as a church; the Cathedral of Our Lady of the Angels in Los Angeles, for example, has 6,000 sepulchral and cinerary urn spaces for interments in the lower level of the building. It is known as the "crypt mausoleum". In Europe, these underground vaults are sometimes called catacombs. Mausoleum of Mohammed V Bourguiba mausoleum El Alia Cemetery, Mausoleum of the Late President, Algeria; the Dr. John Garang De Mabior mausoleum in South Sudan. Mastabas dating from ancient Egypt. Agostinho Neto's Mausoleum in Angola. Mausolée du Président Mathieu Kerekou, Benin. Omar Bongo's Mausoleum in Gabon.
Léon M'ba's Memorial Mausoleum in Gabon. Kwame Nkrumah Mausoleum Mausoleum of Late President Levy Mwanawasa, Frederick Chiluba and Michael Sata at Embassy Park in Lusaka, Zambia. Domoni Mosque Mausoleum Indoor inside first president of Comoros, Ahmed Abdallah's Mausoleum. Marien Ngouabi's mausoleum and Pierre Savorgnan de Brazza's mausoleum in Brazzaville, The Republic of Congo. Mausoleum of the late president Felix Houphouet-Boigny in Yamoussoukro, Côte d'Ivoire. Laurent Kabila's mausoleum in Kinshasa, The Democratic Republic of Congo; the pyramids of ancient Egypt and Nubian pyramids are types of mausolea. Gamal Abdel Nasser Mosque, is the Mausoleum of Gamal Abdel Nasser, in Egypt. Unknown Soldier Memorial Royal Mausoleum of Mauretania Al Hussein Mosque, Cairo – Holy Shrine and mausoleum, purported grave of the Islamic prophet Muhammad's grandson. Qalawun Mausoleum is the Mausoleum of Qalawun, Located in Cairo, Egypt, it was regarded by scholars as the second most beautiful medieval mausoleum to be built.
Jedars - thirteen ancient monumental Berber mausoleums located south of Tiaret. Palm Grove Cemetery, Liberia. National Hall, Mausoleum of the Late President William Tubman in Monrovia, Liberia. Late President Eyadema's Family Mausoleum in Togo. Kamuzu Banda Mausoleum, in Lilongwe, Malawi. Dr. Bingu wa Mutharika, President of Malawi built a mausoleum in which his late first wife and Bingu himself are buried. Meles Zenawi's grave in Holy Trinity Cathedral, Addis Ababa, Ethiopia. King Sobhuza II Memorial Park, Swaziland. Julius Nyerere's mausoleum in Tanzania. Amilcar Cabral's mausoleum in Guinea-Bissau. Mausoleum of the Late President of Kenya Mzee Jomo Kenyatta in Nairobi, Kenya. Camayanne Mausoleum and contains the tombs of Guinea national hero Samori Ture, Sekou Toure and Alfa Yaya. Nnamdi Azikiwe's Burial Site In Onitsha, Nigeria. Abubakar Tafawa Balewa's tomb, Nigeria. Mausoleum of Obafemi Awolowo, Ogun State, Nigeria. Mausoleum of Sani Abacha, Nigeria. National Heroes Acre in Harare, Zimbabwe. Taj Mahal at Agra, India Qutb Shahi Tombs at Hyderabad, India Gol Gumbaz at Bijapur, India Humayun's Tomb at Delhi, India Mausoleum of the First Qin Emperor biggest underground mausoleum The pyramids of ancient China are types of mausolea.
Qianling Mausoleum in China, houses the remains of Emperor Gaozong of Tang and the ruling Empress Wu Zetian, along with 17 others in auxiliary tombs. Mausoleum of Genghis Khan in Ordos City, Inner Mongolia. Thirteen Imperial Mausoleums of Ming Dynasty Emperors, Beijing Ming Xiaoling Mausoleum, Nanjing Fuling Tomb, Shenyang Zhao Mausoleum Eastern Qing Tombs Western Qing Tombs Tomb of Jahangir at Shahdara, near Lahore, Pakistan. Mazar-e-Quaid at Karachi, Pakistan Data Durbar at Lahore, Pakistan Mausoleum of Father of the Nation Bangabandhu Sheikh Mujibur Rahman in Gopalganj, Bangladesh. Bandaranaike family Estate in Horagolla Bandaranaike Samadhi, Sri Lanka Ho Chi Minh Mausoleum, Hanoi Kumsusan Palace of the Sun or Kim Il-sung Mausoleum, Democratic People's Republic of Korea Mausoleum of Mao Zedong, Beijing. Sun Yat-sen Mausoleum, Nanjing. National Dr. Sun Yat-sen Memorial Hall, Taipei. National Chiang Kai-shek Memorial Hall, Taipei. Mausoleum of Late President Lord Chiang Kai-shek, Taoyuan. Mausoleum of Late President Chiang Ching-kuo, Taoyuan.
Astana Giribangun Suharto family complex in traditional Javanese architectural style in Matesih, Karanganyar Regency, Central Java Imogiri co
Emperor Go-Saga
Emperor Go-Saga was the 88th emperor of Japan, according to the traditional order of succession. This reign spanned the years 1242 through 1246; this 13th-century sovereign was named after the 8th-century Emperor Saga and go-, translates as "later". The Japanese word go has been translated to mean the "second one, he was the second son of Emperor Tsuchimikado, second cousin of his predecessor Emperor Shijō. Empress: Saionji no Yoshi-ko Later Ōmiya-in, Saionji Saneuji’s daughter Fourth son: Imperial Prince Hisahito Emperor Go-Fukakusa First daughter: Imperial Princess Osako (綜子内親王; when Emperor Tsuchimikado moved to Tosa Province, he was raised by his mother's side of the family. Because of the sudden death of Emperor Shijō at the age of 10, the question of succession arose; because the expectations of the court nobility and the Bakufu conflicted, the issue was bitterly contested. Kujō Michiie and the court nobility supported Prince Tadanari, a son of Retired Emperor Juntoku, but the shikken Hōjō Yasutoki was opposed to the sons of Juntoku because of his involvement in the Jōkyū War.
Michiie instead supported Tsuchimikado's son Prince Kunihito as a neutral figure for Emperor. During these negotiations, there was a vacancy on the throne of 11 days. 1242: In the 10th year of Shijō-tennō's reign, the emperor died suddenly. 1242: Emperor Go-Saga is said to have acceded to the throne. In 1242, Prince Kunihito became emperor. In 1246 he abdicated to Emperor Go-Fukakusa, beginning his reign as cloistered emperor. In 1259, he compelled Emperor Go-Fukakusa to abdicate to Emperor Kameyama. Imperial Prince Munetaka became shōgun instead of the Hōjō regents. Henceforth, the shōguns of the Kamakura Bakufu came from the imperial house. Still, the Hōjō regents increased their control of the shogunate, setting up the system of rule by regents; the descendants of his two sons contested the throne between them, forming into two lines, the Jimyōin-tō and the Daikakuji-tō. In 1272, Go-Saga died. Go-Saga's final resting place is designated as an Imperial mausoleum at Saa no minami no Misasagi in Kyoto.
Kugyō is a collective term for the few most powerful men attached to the court of the Emperor of Japan in pre-Meiji eras. During those years in which the court's actual influence outside the palace walls was minimal, the hierarchic organization persisted. In general, this elite group included only three to four men at a time; these were hereditary courtiers whose experience and background would have brought them to the pinnacle of a life's career. During Go-Saga's reign, this apex of the Daijō-kan included: Kampaku, Konoe Kanetsune, 1242 Kampaku, Nijō Yoshizane, 1242–1246 Kampaku, Ichijō Sanetsune, 1246 Sadaijin Udaijin Nadaijin Dainagon The years of Go-saga's reign are more identified by more than one era name or nengō. Ninji Kangen Emperor of Japan List of Emperors of Japan Imperial cult
Imperial Seal of Japan
The Imperial Seal of Japan called the Chrysanthemum Seal, Chrysanthemum Flower Seal or Imperial chrysanthemum emblem, is one of the national seals and a crest used by the Emperor of Japan and members of the Imperial Family. It is a contrast to the Paulownia Seal used by the Japanese government. During the Meiji period, no one was permitted to use the Imperial Seal except the Emperor of Japan, who used a 16 petal chrysanthemum with sixteen tips of another row of petals showing behind the first row. Therefore, each member of the Imperial family used a modified version of the seal. Shinto shrines either displayed the imperial seal or incorporated elements of the seal into their own emblems. Earlier in Japanese history, when Emperor Go-Daigo, who tried to break the power of the shogunate in 1333, was exiled, he adopted the seventeen-petal chrysanthemum to differentiate himself from the Northern Court's Emperor Kōgon, who kept the imperial 16-petal mon; the symbol is a orange chrysanthemum with black or red outlines and background.
A central disc is surrounded by a front set of 16 petals. A rear set of 16 petals are half staggered in relation to the front set and are visible at the edges of the flower. An example of the chrysanthemum being used is in the badge for the Order of the Chrysanthemum. Other members of the Imperial Family use a version with 14 single petals, while a form with 16 single petals is used for Diet members' pins, orders and other items that carry or represent the authority of the Emperor; the Imperial Seal is used on the standards of the Imperial Family. National seals of Japan Chrysanthemum Throne Imperial Seal of Korea Order of the Chrysanthemum Mon Media related to Imperial seals of Japan at Wikimedia Commons
Emperor Juntoku
Emperor Juntoku was the 84th emperor of Japan, according to the traditional order of succession. His reign spanned the years from 1210 through 1221. Before his ascension to the Chrysanthemum Throne, his personal name was Morinari-shinnō, he was the third son of Emperor Go-Toba. His mother was Shigeko, the daughter of Fujiwara Hanki Empress: Kujō Fujiwara no Ritsushi Higashiichijō-in, Kujo Yoshitsune’s daughter Second daughter: Imperial Princess Taiko Gekgimon’in Fourth son: Imperial Prince Kanenari Emperor ChūkyōLady-in-waiting: Toku-Naishi, Fujiwara Norimitsu’s Daughter Sixth son: Imperial Prince Yoshimune Seventh son: Prince Hikonari Consort: Fujiwara Noriko, Bomon Nobukiyo’s daughter Daughter: Imperial Princess Jōko Consort: Fujiwara Kiyotaka’s Daughter Son: Imperial Prince Priest Sonkaku Son: Imperial Prince Priest Kaku‘e Fifth son: Prince Iwakura no Miya Tadanari Consort: Saishō-no-Tsubone, Priest’s daughter Son: Kangan GiinMother unknown: Daughter: Princess Yoshiko (慶子女王, he was elevated to the throne.
1210: In the 12th year of Tsuchimikado-tennō's reign, the emperor abdicated. Shortly thereafter, Emperor Juntoku is said to have acceded to the throne. In actuality, Emperor Go-Toba wielded effective power as a cloistered emperor during the years of Juntoku's reign. In 1221, he was forced to abdicate because of his participation in Go-Toba's unsuccessful attempt to displace the Kamakura bakufu with re-asserted Imperial power; this political and military struggle was called the Jōkyū Incident. After the Jōkyū-no ran, Juntoku was sent into exile on Sado Island, where he remained until his death in 1242; this emperor is known posthumously. He was buried in the Mano Goryo, on Sado's west coast. Juntoku's official Imperial tomb is in Kyoto. Juntoku was tutored in poetry by Fujiwara no Sadaie, known as Teika. One of the emperor's poems was selected for inclusion in what became a well-known anthology, the Ogura Hyakunin Isshu; this literary legacy in Teika's collection of poems has accorded Juntoku a continuing popular prominence beyond the scope of his other lifetime achievements.
The poets and poems of the Hyakunin isshu form the basis for a card game, still played today. Kugyō is a collective term for the few most powerful men attached to the court of the Emperor of Japan in pre-Meiji eras. In general, this elite group included only three to four men at a time; these were hereditary courtiers whose experience and background would have brought them to the pinnacle of a life's career. During juntoku's reign, this apex of the Daijō-kan included: Kampaku, Konoe Iezane, d. 1242. Sadaijin Udaijin Nadaijin Dainagon The years of Juntoku's reign are more identified by more than one era name or nengō. Jōgen Kenryaku Kempō Jōkyū Emperor of Japan List of Emperors of Japan Imperial cult
Chrysanthemum Throne
The Chrysanthemum Throne is the throne of the Emperor of Japan. The term can refer to specific seating, such as the Takamikura throne in the Shishin-den at Kyoto Imperial Palace. Various other thrones or seats that are used by the Emperor during official functions, such as those used in the Tokyo Imperial Palace or the throne used in the Speech from the Throne ceremony in the National Diet, however, not known as the "Chrysanthemum Throne". In a metonymic sense, the "Chrysanthemum Throne" refers rhetorically to the head of state and the institution of the Japanese monarchy itself. Japan is the oldest continuing hereditary monarchy in the world. In much the same sense as the British Crown, the Chrysanthemum Throne is an abstract metonymic concept that represents the monarch and the legal authority for the existence of the government. Unlike its British counterpart, the concepts of Japanese monarchy evolved differently before 1947 when there was, for example, no perceived separation of the property of the nation-state from the person and personal holdings of the Emperor.
According to legend, the Japanese monarchy is said to have been founded in 660 BC by Emperor Jimmu. The extant historical records only reach back to Emperor Ōjin, considered to have reigned into the early 4th century. In the 1920s, then-Crown Prince Hirohito served as regent during several years of his father's reign, when Emperor Taishō was physically unable to fulfill his duties. However, the Prince Regent lacked the symbolic powers of the throne which he could only attain after his father's death; the current Constitution of Japan considers the Emperor as "the symbol of the State and of the unity of the people." The modern Emperor is a constitutional monarch. The metonymic meanings of "Chrysanthemum Throne" encompass the modern monarchy and the chronological list of legendary and historical monarchs of Japan; the actual throne Takamikura is located in the Kyoto Imperial Palace. It is the oldest surviving throne used by the monarchy, it sits on 5 metres above the floor. It is separated from the rest of the room by a curtain.
The sliding door that hides the Emperor from view is called the kenjō no shōji, has an image of 32 celestial saints painted upon it, which became one of the primary models for all of Heian period painting. The throne is used for the enthronement ceremony, along with the twin throne michodai; this flexible English term is a rhetorical trope. Depending on context, the Chrysanthemum Throne can be construed as a metonymy, a rhetorical device for an allusion relying on proximity or correspondence, as for example referring to actions of the Emperor or as "actions of the Chrysanthemum Throne." The Chrysanthemum throne is understood as a synecdoche, related to metonymy and metaphor in suggesting a play on words by identifying a related conceptualization, e.g. referring to a part with the name of the whole, such as "Chrysanthemum Throne" for the mystic process of transferring Imperial authority—as in:December 18, 876: In the 18th year of Emperor Seiwa's reign, he ceded the Chrysanthemum Throne to his son, which meant that the young child received the succession.
Shortly thereafter, Emperor Yōzei is said to have formally acceded to the throne.referring to the whole with the name of a part, such as "Chrysanthemum Throne" for the serial symbols and ceremonies of enthronement—as in:January 20, 877 Yōzei was formally installed on the Chrysanthemum Throne. During the State Visit in 2007 of the Emperor and Empress of Japan to the United Kingdom, the Times reported that "last night’s dinner was as informal as it could get when the House of Windsor entertains the Chrysanthemum Throne." Order of the Chrysanthemum List of Emperors of Japan Imperial Regalia of Japan National seals of Japan Imperial House of Japan National emblem Dragon Throne of the Emperors of China Throne of England and the Kings of England Phoenix Throne of the Kings of Korea Lion Throne of the Dalai Lama of Tibet Peacock Throne of the Mughal Empire Sun Throne of the Persian Empire and Iran Silver Throne - the Throne of Sweden The Lion Throne of Myanmar Aston, William George.. Nihongi: Chronicles of Japan from the Earliest Times to A.
D. 697. London: Kegan Paul, Trubner. Brown, Delmer M. and Ichirō Ishida, eds.. Gukanshō. Berkeley: University of California Press. ISBN 0-520-03460-0 Martin, Peter.. The Chrysanthemum Throne: A History of the Emperors of Japan. Honolulu: University of Hawaii Press. ISBN 978-0-8248-2029-9 McLaren, Walter Wallace.. A Political History of Japan During the Meiji Era, 1867-1912. London: G. Allen & Unwin. OCLC 2371314 Ponsonby-Fane, Richard.. The Imperial House of Japan. Kyoto: Ponsonby Memorial Society. OCLC 194887 Post and Robert S. Robins; when Illness Strikes the Leader. New Haven: Yale University Press. ISBN 978-0-300-06314-1 Titsingh, Isaac.. Nihon Odai Ichiran.
