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86-564: Chūai's reign is conventionally considered to have been from 192 to 200 AD. The events leading up to the Emperor's death have been subject to interpretation as they involve a vengeful Kami (spirit) indirectly killing Chūai. This event allegedly occurred after the Emperor disrespectfully scoffed at the Kami's request. His wife Jingū carried out the Kami's request which was to invade Korea , but this has since been considered legendary rather than factual. While

172-413: A Shinto shrine follow a purification ritual before presenting themselves to the kami . This ritual begins with hand washing and swallowing and later spitting a small amount of water in front of the shrine to purify the body, heart, and mind. Once this is complete they turn their focus to gaining the kami's attention. The traditional method of doing this is to bow twice, clap twice and bow again, alerting

258-798: A bloodline apparent. In the Zhou dynasty, the posthumous name was usually only one character, such as Wen ('cultured') or Wu ('martial'). Over time, rulers began adding more characters to their ancestors' posthumous names. By the time of the first emperor of Tang , the length had grown to seven characters, which was taxing to pronounce or write. Therefore, emperors after the Tang dynasty are commonly referred to by either their temple name (Tang through Yuan dynasties) or era name (Ming and Qing dynasties), both of which are always two characters long. The use of posthumous names temporarily stopped when emperor Qin Shi Huang of

344-492: A distinctive quality or virtue. These kami are celebrated regionally, and several miniature shrines ( hokora ) have been built in their honor. In many cases, people who once lived are thus revered; an example of this is Tenjin , who was Sugawara no Michizane (845–903 CE) in life. Within Shinto it is believed that the nature of life is sacred because the kami began human life. Yet people cannot perceive this divine nature, which

430-542: A divine superior spirit within: the kami . Amatsukami and Kunitsukami are categories of kami in Japanese mythology . Amatsugami is a generic term for the gods in Takamagahara or those who descended from Tenson kōrin , while Kunitsugami is a generic term for the gods who appeared on the earth ( Ashihara no Nakatsukuni ). In Japanese mythology, the acceptance of the transfer of the land ( Ashihara no Nakatsukuni ) by

516-465: A few have three. Some names are given several generations later—this is the case for Emperor Jimmu and Emperor Antoku , for example. Others are provided immediately after death, like that Emperor Monmu . A shigō ( 諡号 ) , or okuri-na ( 諡 ) , name describes the accomplishments and the virtues of the rulers. There are two styles of emperors' shigō : Chinese or Han style ( 漢風諡号 ) and Japanese style ( 和風諡号 ) . Tsuigō names are derived from

602-452: A system justifying Japanese Imperialism where Japanese people in the colonies were seen as Amatsukami and natives were seen as Kunitsukami , however he was later censored as his position was considered too supportive of the rights of colonized peoples. One of the first recorded rituals we know of is Niiname-sai ( 新嘗祭 ) , the ceremony in which the Emperor offers newly harvested rice to

688-605: Is a Chinese term that means posthumous name and title. The names of living Chinese people may be any combination of characters. Most often, posthumous names are chosen from a relatively small list, with their literal meaning eroding as a result. The Chinese language format for posthumous names is "[ state ] [ adjective ] [ title ]". When translated into English, they take on the format "[ title ] [ adjective ] of [ state ]", such as King Wen of Zhou ('Cultured King of Zhou'), Duke Mu of Qin ('Solemn Duke of Qin'), and King Cheng of Chu ('Accomplished King of Chu'). The literal meaning of

774-474: Is a rite of passage for five-year-old boys and three- or seven-year-old girls. It is a time for these young children to personally offer thanks for the kami's protection and to pray for continued health. Many other rites of passage are practiced by Shinto believers, and there are also many other festivals. The main reason for these ceremonies is so that Shinto followers can appease the kami in order to reach magokoro . Magokoro can only be received through

860-711: Is also enshrined at the Tamukeyama Hachiman Shrine in Nara. Chūai is traditionally listed as the last Emperor of the Yayoi period, who could have in reality ruled in the 4th century. The next era is known as the Kofun period , where more is known about the Emperors based on modern day archaeological evidence. Outside of the Kiki , the reign of Emperor Kinmei ( c.  509  – 571 AD)

946-526: Is always initial. The number of characters in posthumous names increased over time. The emperors of the Tang dynasty have posthumous names between 7 and 18 characters, while most in the Qing dynasty have more than 20 characters. For instance, the Shunzhi Emperor 's posthumous name has 25 characters. The woman with the longest posthumous name (also 25 characters) is Empress Dowager Cixi ; the shortened version of

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1032-462: Is not traditionally listed. Kami Kami ( Japanese : 神 , [kaꜜmi] ) are the deities , divinities , spirits, mythological, spiritual, or natural phenomena that are venerated in the Shinto religion. They can be elements of the landscape, forces of nature, beings and the qualities that these beings express, and/or the spirits of venerated dead people. Many kami are considered

1118-426: Is potentially observed and passed onto future generations. The second affirmation is to have a love of nature. Nature objects are worshipped as sacred because the kami inhabit them. Therefore, to be in contact with nature means to be in contact with the gods. The third affirmation is to maintain physical cleanliness. Followers of Shinto take baths, wash their hands, and rinse out their mouths often. The last affirmation

1204-553: Is sometimes unclear whether kami refers to a single or multiple entities. When a singular concept is needed, -kami ( 神 ) is used as a suffix . The reduplicated term generally used to refer to multiple kami is kamigami . While Shinto has no founder, no overarching doctrine, and no religious texts, the Kojiki (Records of Ancient Matters), written in 712 CE, and the Nihon Shoki (Chronicles of Japan), written in 720 CE, contain

1290-399: Is that Chūai's son ( Homutawake ) became the next Emperor after Jingū acted as a regent. She would have been de facto ruler in the interim. Emperor Chūai is regarded by historians as a "legendary Emperor" as there is insufficient material available for further verification and study. The lack of this information has made his very existence open to debate. There is no evidence to suggest that

1376-682: Is the first for which contemporary historiography has been able to assign verifiable dates. The conventionally accepted names and dates of the early Emperors were not confirmed as "traditional" though, until the reign of Emperor Kanmu between 737 and 806 AD. Empress: Okinagatarashi-hime ( 気長足姫尊 ) , later Empress Jingu , Prince Okinaga no sukune's daughter Consort: Ōnakatsu-hime ( 大中姫命 ) , Prince Hikohitoōe's daughter ( Emperor Keiko 's son) Consort: Oto-hime ( 弟媛 ) , Ōsakanushi's daughter Unless otherwise noted (as BC), years are in CE  / AD   Imperial Consort and Regent Empress Jingū

1462-477: Is the mythological figure Amaterasu -ōmikami, the sun goddess of the Shinto pantheon. Although these kami can be considered deities, they are not necessarily considered omnipotent or omniscient , and like the Greek Gods , they had flawed personalities and were quite capable of ignoble acts. In the myths of Amaterasu, for example, she could see the events of the human world, but had to use divination rituals to see

1548-497: Is to practice matsuri , which is the worship and honor given to the kami and ancestral spirits. Shinto followers also believe that the kami are the ones who can either grant blessings or curses to a person. Shinto believers desire to appease the evil kami to "stay on their good side", and also to please the good kami . In addition to practicing the four affirmations daily, Shinto believers also wear omamori to aid them in remaining pure and protected. Mamori are charms that keep

1634-611: Is traditionally listed as the last Emperor of the Yayoi period . The Japanese have traditionally accepted this sovereign's historical existence, and a mausoleum (misasagi) for Chūai is currently maintained. The following information available is taken from the pseudo-historical Kojiki and Nihon Shoki , which are collectively known as Kiki ( 記紀 ) or Japanese chronicles . These chronicles include legends and myths, as well as potential historical facts that have since been exaggerated and/or distorted over time. The records state that Chūai

1720-576: The Engi-shiki ( 延喜式 , literally, Procedures of the Engi Era ) was promulgated in fifty volumes. This, the first formal codification of Shinto rites and norito (liturgies and prayers) to survive, became the basis for all subsequent Shinto liturgical practice and efforts. It listed all of the 2,861 Shinto shrines existing at the time, and the 3,131 official-recognized and enshrined kami . The number of kami has grown and far exceeded this figure through

1806-511: The Eastern Han dynasty , has the character of ' filial ' ( 孝 ; xiào ) at the beginning of his posthumous name. 'Filial' is also used in the full posthumous names of virtually all emperors and empresses of the Tang , Song , Ming and Qing dynasties. For Qing emperors, the character xiào is placed in various positions in the string of characters. For Qing empresses given posthumous names, xiào

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1892-537: The Kumaso soon afterwards in a fit of revenge. Jingū then respected the wishes of the Kami by invading Korea, and subjugated the eastern Korean kingdom of Shiragi . The other two Korean kingdoms at the time voluntarily submitted, and Jingū ascended to the throne as Empress. Jingū's occupation of the Korean Peninsula , and reign as Empress are now considered to be legendary rather than factual. The modern traditional view

1978-611: The Qin dynasty proclaimed it disrespectful for the descendants of emperors to judge their elders by assigning them descriptive titles. The Han dynasty resumed using posthumous names after the fall of the Qin. Posthumous names were used by non- Han rulers of the Sixteen Kingdoms , Nanzhao , Liao dynasty , Western Xia , Jin dynasty , Yuan dynasty , Qing dynasty , Silla , Japan, and Vietnam. King names of Hồng Bàng dynasty and Mahan followed

2064-882: The Shunzhi Emperor , whose full posthumous title would be "Shizu, Emperor Zhang" ( 世祖章皇帝 ), combines his temple name and the last three characters of his posthumous reputation, which is the form most commonly seen in formal documents. Some monarchs' and royal members' posthumous names were extended, such as Hongwu Emperor , Nurhaci , Crown Prince Hyomyeong , Sunjo of Joseon , and Empress Dowager Cixi . Some monarchs did not follow these guidelines; for example, monarchs of Ju , Chu , and Qi used place names, while some monarchs of Yue had Chinese transliterated posthumous words, and some monarchs of Goguryeo , Silla , and Baekje had differently styled posthumous names. Some early Japanese monarchs also had Japanese-style posthumous names ( 和風諡号 ) . Shihao ( traditional Chinese : 諡號 ; simplified Chinese : 谥号 ; pinyin : shì hào )

2150-698: The Song dynasty had a name with a positive connotation, was then given a negative one, and later had the positive name restored. After the Song dynasty, few received negative names. In Korea, the disfavored monarchs of the Joseon dynasty did not receive posthumous names. Posthumous names can be praises ( 褒字 ) or deprecations ( 貶字 ). There are more praises than deprecations, so posthumous names are also commonly called respectful names ( 尊號 ; zūnhào ) in Chinese. Sima Qian 's Records of

2236-483: The kami themselves, is forever changing in definition and scope. As the needs of the people have shifted, so too have the domains and roles of the various kami . Some examples of this are related to health, such as the kami of smallpox whose role was expanded to include all contagious diseases, or the kami of boils and growths who has also come to preside over cancers and cancer treatments . In ancient animistic Japanese belief, kami were understood as simply

2322-486: The kami to secure their blessing for a bountiful harvest. A yearly festival, Niiname-sai, is also performed when a new Emperor comes to power , in which case it is called Daijō-sai ( 大嘗祭 ) . In the ceremony, the Emperor offers crops from the new harvest to the kami , including rice, fish, fruits, soup, and stew. The Emperor first feasts with the deities, then the guests. The feast could go on for some time; for example, Emperor Shōwa 's feast spanned two days. Visitors to

2408-456: The kami to their presence and desire to commune with them. During the last bow, the supplicant offers words of gratitude and praise to the kami ; if they are offering a prayer for aid they will also state their name and address. After the prayer and/or worship they repeat the two bows, two claps and a final bow in conclusion. Shinto practitioners also worship at home. This is done at a kamidana (household shrine), on which an ofuda with

2494-568: The kami . Ceremonies and festivals are long and complex because they need to be perfect to satisfy the kami . If the kami are not pleased with these ceremonies, they will not grant a Shinto believer magokoro . Posthumous name A posthumous name is an honorary name given mainly to revered dead people in East Asian culture . It is predominantly used in Asian countries such as China , Korea , Vietnam , Japan , and Thailand . Reflecting on

2580-508: The sun , mountains , rivers , trees , and rocks ; some animals ; and ancestral spirits . Included within the designation of ancestral spirits are spirits of the ancestors of the Imperial House of Japan , but also ancestors of noble families as well as the spirits of the ancestors of all people, which when they died were believed to be the guardians of their descendants. There are other spirits designated as kami as well. For example,

2666-402: The "wilderness". Social and political strife have played a key role in the development of new sorts of kami , specifically the goryō-shin (the sacred spirit kami ). Goryō are the vengeful spirits of the dead whose lives were cut short, but they were calmed by the devotion of Shinto followers and are now believed to punish those who do not honor the kami . The pantheon of kami , like

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2752-686: The Chronicles, and many of them have not survived. The Chronicles of Japan cites certain passages (e.g., "Ichi Sho Saying" and "Aru Hon Yun" in most volumes of the Nihon Shoki), but the original recorded documents have been lost in later generations. Tsu is a case particle in Old Japanese , meaning "god of heaven" or "god of the country" in modern Japanese. Sometimes written "Amatsugami" or "Kunitsugami. Amatsugami are also called Tenjin, and Kunitsukami are called Chigi ( 地祇 ) . Some people believe that

2838-481: The Grand Historian extensively outlines the rules behind choosing the names. Most qualifications for a given name are subjective, repetitive, and highly stereotypical , meaning posthumous names are often chosen arbitrarily. Court historians usually provide such names according to the deceased's notable deeds. When combining an emperor's temple name and posthumous name, the temple name is placed first. For example,

2924-672: The Kunitsugami to the Amatsu deities led by Ninigi is described as Kuni Yuzuri . It is thought that the deity worshipped by the people of the region ( Emishi , Hayato , etc.) who were pacified by the Yamato Kingship became the Kunitsugami, and the deity worshipped by the imperial family and powerful clans of the Yamato Kingship became the Amatsukami. Many of the original traditions of the Kunitsugami were altered when they were incorporated into

3010-404: The adjective usually needs to be translated. All Chinese posthumous names for rulers end in one or two of the characters for " emperor ", huángdì ( 皇帝 ), which can be shortened to Dì , except about a dozen less-recognized ones who have had only Dì and not Huáng . Starting with Emperor Xiaowen of Han (more commonly Emperor Wen), every single Han emperor, except the first of

3096-553: The affairs of humans. The ancient animistic spirituality of Japan was the beginning of modern Shinto, which became a formal spiritual institution later, in an effort to preserve the traditional beliefs from the encroachment of imported religious ideas. As a result, the nature of what can be called kami is very general and encompasses many different concepts and phenomena. Some of the objects or phenomena designated as kami are qualities of growth, fertility, and production; natural phenomena like wind and thunder ; natural objects like

3182-423: The ancient ancestors of entire clans (some ancestors became kami upon their death if they were able to embody the values and virtues of kami in life). Traditionally, great leaders like the Emperor could be or became kami . In Shinto, kami are not separate from nature, but are of nature, possessing positive and negative, and good and evil characteristics. They are manifestations of musubi ( 結び ) ,

3268-558: The arts of maintaining the connection between the kami and the people. In addition to these festivals, ceremonies marking rites of passage are also performed within the shrines. Two such ceremonies are the birth of a child and the Shichi-Go-San. When a child is born they are brought to a shrine so that they can be initiated as a new believer and the kami can bless them and their future life. The Shichi-Go-San (the Seven-Five-Three)

3354-443: The battlefield. Sources which include Yao, Francis Brinkley , and Kikuchi Dairoku also cite the enemy arrow scenario. While the actual site of Chūai's grave is not known, the Emperor is traditionally venerated at a memorial Shinto shrine ( misasagi ) at Nara . The Imperial Household Agency designates this location as Chūai's mausoleum , and is formally named Ega no Naganu no nishi no misasagi . The Kami (spirit) of Chūai

3440-443: The deceased king was called Daehaeng daewang ( 대행대왕 ; 大行大王 ). The Ministry of Culture and Education ( 예조 ; 禮曹 ) was in charge of the naming. The Ministry of Culture and Education selected three candidates and reported them to the next king, who chose the name he liked best. The deposed kings' names were made up of three parts: the temple name ( 묘호 ), eulogistic names ( 존호 ), and posthumous names ( 시호 ). A deposed king

3526-408: The divine forces of nature. Worshippers in ancient Japan revered kami of nature which exhibited a particular beauty and power such as ghosts , the ocean, the sun, waterfalls , mountains, boulders, animals, trees, grasses, rice paddies, thunder , echoes , foxes and fox spirits , and Asian dragons . They strongly believed the spirits or resident kami deserved respect. In 927 CE,

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3612-466: The earlier emperor's name: The posthumous name of some emperors was derived from the combination of characters from two previous emperors' posthumous names: Official posthumous names are still used in Japan. This tradition began with Emperor Meiji . Since the death of Emperor Meiji ( 明治天皇 , Meiji Tennō ) in 1912, the posthumous name of an emperor has always been the era name of his reign. In such cases,

3698-497: The earliest record of Japanese creation myths. The Kojiki also includes descriptions of various kami . In the ancient traditions there were five defining characteristics of kami : Kami are an ever-changing concept, but their presence in Japanese life has remained constant. The kami's earliest roles were as earth-based spirits, assisting the early hunter-gatherer groups in their daily lives. They were worshipped as gods of

3784-412: The earth (mountains) and sea. As the cultivation of rice became increasingly important and predominant in Japan, the kami's identity shifted to more sustaining roles that were directly involved in the growth of crops; roles such as rain, earth, and rice. This relationship between early Japanese people and the kami was manifested in rituals and ceremonies meant to entreat the kami to grow and protect

3870-420: The evil kami from striking a human with sickness or causing disaster to befall them. The kami are both worshipped and respected within the religion of Shinto. The goal of life to Shinto believers is to obtain magokoro , a pure sincere heart, which can only be granted by the kami . As a result, Shinto followers are taught that humankind should venerate both the living and the nonliving, because both possess

3956-476: The following generations as there are over 2,446,000 individual kami enshrined in Tokyo's Yasukuni Shrine alone. Kami are the central objects of worship for the Shinto belief. The best English translation of kami is 'spirits', but this is an over-simplification of a complex concept - kami can be elements of the landscape or forces of nature. Kami are believed to have influence over the forces of nature and over

4042-406: The future. There are considered to be three main variations of kami : Amatsukami ( 天津神 , the heavenly deities) , Kunitsukami ( 国津神 , the gods of the earthly realm) , and ya-o-yorozu no kami ( 八百万の神 , countless kami) . (" 八百万 " literally means eight million, but idiomatically it expresses "uncountably many" and "all-around"—like many East Asian cultures, the Japanese often use

4128-418: The gods of heaven and earth" and conveys a sense of reverence and commitment. The origins of the term can be traced back to ancient Chinese classical texts, where the expression " 天地 " (Tenchi) and " 神明 " (Shinmei) were often used together to refer to the gods of heaven and earth, or to the gods and the universe as a whole. However, there are also instances where the expression was used to refer specifically to

4214-407: The gods of heaven and earth. In Japan, the term 天地神明 has been in use for centuries and is often associated with the image of the numerous gods and deities that have been worshipped in Japanese folklore and mythology. Susanoo-no-Mikoto , who was cast out of Takamagahara, and his descendants, such as Ōkuninushi , are considered to be Kunitsugami. Ogasawara Shozo  [ ja ] proposed

4300-520: The guardian spirits of the land, occupations, and skills; spirits of Japanese heroes, men of outstanding deeds or virtues, and those who have contributed to civilization, culture, and human welfare; those who have died for the state or the community; and the pitiable dead. Not only spirits superior to man can be considered kami ; spirits that are considered pitiable or weak have also been considered kami in Shinto. The concept of kami has been changed and refined since ancient times, although anything that

4386-534: The harvest. These rituals also became a symbol of power and strength for the early Emperors. There is a strong tradition of myth-histories in the Shinto faith; one such myth details the appearance of the first emperor, grandson of the Sun Goddess Amaterasu . In this myth, when Amaterasu sent her grandson to earth to rule, she gave him five rice grains, which had been grown in the fields of heaven ( Takamagahara ). This rice made it possible for him to transform

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4472-408: The interconnecting energy of the universe, and are considered exemplary of what humanity should strive towards. Kami are believed to be "hidden" from this world, and inhabit a complementary existence that mirrors our own: shinkai ( 神界 , "the world of the kami") . To be in harmony with the awe-inspiring aspects of nature is to be conscious of kannagara no michi ( 随神の道 or 惟神の道 , "the way of

4558-497: The kami created, on their own; therefore, magokoro ( 真心 ) , or purification, is necessary in order to see the divine nature. This purification can only be granted by the kami . In order to please the kami and earn magokoro , Shinto followers are taught to uphold the four affirmations of Shinto. The first affirmation is to hold fast to tradition and the family. Family is seen as the main mechanism by which traditions are preserved. For instance, in marriage or birth, tradition

4644-548: The kami") . Kami is the Japanese word for a deity, divinity, or spirit. It has been used to describe mind , God, Supreme Being, one of the Shinto deities, an effigy , a principle , and anything that is worshipped. Although deity is the common interpretation of kami , some Shinto scholars argue that such a translation can cause a misunderstanding of the term. Some etymological suggestions are: Because Japanese does not normally distinguish grammatical number in nouns (most do not have singular and plural forms), it

4730-468: The lifetime ascribed to Chūai, possibly during the time in which legends about the origins of the imperial dynasty were compiled as the chronicles known today as the Kojiki . The manner in which Chūai died has since been broken down to at least two theories. In his book Confucianism O - Z , professor Xinzhong Yao notes that it is possible the late Emperor could have succumbed to illness rather than death on

4816-467: The living name. In the Malay sultanates and other related sultanates and kingdoms of Southeast Asia, the posthumous names of the sultans and rulers always begin with the word Marhum ( Jawi : مرحوم ), an Arabic loanword meaning 'the late ruler'. The word Marhum is followed by either the place of death or the burial site. Mahmud II of Johor , who was killed while being carried on a royal litter in 1699,

4902-405: The location of Chūai's grave (if any) is unknown, he is traditionally venerated at a memorial Shinto tomb , and at a Hachiman shrine. Modern historians have come to the conclusion that the title of "Emperor" and the name "Chūai" were used by later generations to describe this legendary Emperor. It has also been proposed that Chūai actually reigned much later than he is attested. Emperor Chūai

4988-458: The middle. The characters used are mainly those used for emperors. For example, Prince Gong of the Qing dynasty was posthumously named Zhong ( 忠 ) and thus is referred to as Prince Gongzhong ( 恭忠親王 ; Gōngzhōng qīnwáng ). Prince Chun was posthumously named Xian ( 賢 ), and is therefore referred to as Prince Chunxian ( 醇賢親王 ; Chúnxián qīnwáng ). The posthumous name could include more than one character. For example, Prince Shuncheng Lekdehun

5074-403: The most commonly used was Zhìshèngxiānshī ( 至聖先師 ). Sometimes a person is given a posthumous name not by the court, but by his family or disciples. Such names are private posthumous names ( 私諡 ; sīshì ). For example, the sīshì given to Tao Qian was Jìngjié ( 靖節 ). The emperors of China continued to receive posthumous names of increasing length as a matter of ritual long after

5160-408: The name of locations and era names , among others. Those Japanese emperors are also sometimes called teigō ( 帝号 , 'emperor name(s)') . Those who were named after the place where the emperor was born, lived or frequented: Those who were named after an emperor whose admirable characteristics resemble those of an earlier one by adding Go ( 後 , lit.   ' later ' ) as a prefix to

5246-408: The name of their protector or ancestral kami is positioned. Their protector kami is determined by their or their ancestors' relationship to the kami . Ascetic practices, shrine rituals and ceremonies, and Japanese festivals are the most public ways that Shinto devotees celebrate and offer adoration for the kami . Kami are celebrated during their distinct festivals that usually take place at

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5332-517: The name was 孝欽顯皇后 ('the Distinguished Empress who was Admirably Filial'). According to the noble system since the Zhou dynasty , the immediate family members of the emperor were given the titles like King, Prince, Duke, or Earl, with or without actual control over a region. After their death, they would be referred to by the same title, with the posthumous name (usually one character) inserted in

5418-472: The names "Tenjin Chigi ( 天神地祇 ) " and "Jingi ( 神祇 ) " are derived from the Chinese classics. The different theory that the concept is completely different and different from the Japanese one has been presented. Another similar concept is Tenchi Shinmei ( 天地神明 ) . 天地神明 (Tenchi-Shinmei) is a Japanese four-character idiom that refers to the gods of heaven and earth. It is used in expressions such as "I swear by

5504-456: The naming convention had been abandoned in casual speech and writing. The Guangxu Emperor , who died in 1908 and was the last emperor to receive a posthumous name, has a 21-character title: "Emperor Tongtian Chongyun Dazhong Zhizheng Jingwen Weiwu Renxiao Ruizhi Duanjian Kuanqin Jing". Puyi , the last emperor of China, did not receive a posthumous name upon his death in 1967. In Silla , every monarch

5590-563: The next Emperor. Unlike his predecessors who had maintained their capitals in Yamato Province , the records state his palace was first located on the northern shores of Shimonoseki Strait , then south of that in Kyushu . Emperor Chūai is described in the Kiki as having been ten feet tall , with "a countenance of perfect beauty". He had one wife who was named Okinagatarashi (aka Jingū ), and two consorts who all bore him four children. During

5676-426: The number 8, representing the cardinal and ordinal directions, to symbolize ubiquity.) These classifications of kami are not considered strictly divided, due to the fluid and shifting nature of kami , but are instead held as guidelines for grouping them. The ancestors of a particular family can also be worshipped as kami . In this sense, these kami are worshipped not because of their godly powers, but because of

5762-424: The person's accomplishments or reputation, the title is assigned after death and essentially replaces the name used during life. Although most posthumous names are given to royalty, some posthumous names are given to honour significant people without hereditary titles , such as courtiers or military generals . To create a posthumous name, one or more adjectives are inserted before the deceased's title. The name of

5848-487: The posthumous names belong to the category of tsuigō . After his death, Hirohito was formally renamed Emperor Shōwa ( 昭和天皇 , Shōwa Tennō ) after his era ; Japanese people now refer to him by only that name, and not by his given name Hirohito. Most Japanese people never refer to emperors by their given names, as it is considered disrespectful . A non-royal deceased person may be given a posthumous Buddhist name known as kaimyō but is, in practice, still referred to by

5934-543: The posthumous naming but are considered later works. Some rulers, such as Wu Zetian or rebel leaders, had similarly styled regnal names when they were alive. Most monarchs inherited the throne and did not give negative posthumous names to the previous monarch. Later monarchs lengthened or changed some names. Emperor Aizong of Jin and the Chongzhen Emperor were referred to by different names by different people. Qin Hui of

6020-525: The priests to learn them. The priesthood was traditionally hereditary. Some shrines have drawn their priests from the same families for over a hundred generations. It is not uncommon for the clergy to be female priestesses. The priests ( kannushi ) may be assisted by miko , young unmarried women acting as shrine maidens. Neither priests nor priestesses live as ascetics; in fact, it is common for them to be married, and they are not traditionally expected to meditate. Rather, they are considered specialists in

6106-404: The reasoning that the Kumaso were not worthy of "his steel". Chūai refused with scorn for a number of reasons which included giving up a military campaign, and doubting that such a land even existed. It is said that the Kami was so enraged by this disrespect, that Emperor Chūai was later killed in a battle that beat down his troops. The death of the Emperor was kept quiet by Jingū, who vanquished

6192-440: The recognition the government , to Empress Sunjeonghyo ; Crown Prince Euimin ; and Gu, Prince Imperial Hoeun . In Japan, posthumous names are divided into two types: shigō (Japanese: 諡号 ) and tsuigō ( 追号 ) . In addition to the title, Tennō ( 天皇 , 'heavenly sovereign', usually translated as 'emperor') is a part of all Japanese emperors' posthumous names, most of them consisting of two kanji characters, although

6278-517: The rulers of Goryeo and Joseon end in two of the characters for Daewang ( 대왕 ; 大王 ; lit.  great king). This is a longer name made up of adjectives characteristic of the king's rule. Details of the system of posthumous names were recorded during the Joseon dynasty. During the Joseon dynasty, officials discussed and decided on the king's posthumous name five days after the king's funeral. Before his temple and posthumous names were chosen,

6364-508: The same as those used for emperors. The length, however, was restricted to one or two characters. The posthumous name is sometimes rendered canonization in English, for the scholar-official to Confucianism is considered analogous to the saint in the Catholic Church . However, the process is shorter. Confucius has been given long posthumous names in almost every prominent dynasty; one of

6450-508: The shrines dedicated to their worship. Many festivals involve believers, who are usually intoxicated, parading, sometimes running, toward the shrine while carrying mikoshi (portable shrines) as the community gathers for the festival ceremony. Yamamoto Guji, the high priest at the Tsubaki Grand Shrine , explains that this practice honors the kami because "it is in the festival, the matsuri, the greatest celebration of life can be seen in

6536-461: The start of his reign, he made progress to modern day Tsuruga , and led an expedition to Kii where he heard news of a revolt. Jingū accompanied him to the west to fight against a tribe in Tsukushi (located in modern-day Fukuoka Prefecture ) called Kumaso . On the eve of battle though, his wife was suddenly possessed by some unknown kami who advised Chūai to invade and conquer Korea . The Kami gave

6622-427: The state or domain of the owner may be added to avoid ambiguity. Early mythological rulers such as Emperor Yao were known to have posthumous names. Archaeological discoveries have shown that the titles of kings as far back as the Zhou dynasty ( c.   1046 to 256 BC) are posthumous names, as in the cases of King Wu and King Wen . Posthumous names commonly made tracing linear genealogies simpler and kept

6708-399: The title tennō was used during the time to which Chūai's reign has been assigned. It is certainly possible that he was a chieftain or local clan leader, and that the polity he ruled would have only encompassed a small portion of modern-day Japan. The name Chūai -tennō was more than likely assigned to him posthumously by later generations. His name might have been regularized centuries after

6794-644: The title of emperor, thus the posthumous names of Gojong and Sunjong end in two of the characters for Hwangje ( 황제 ; 皇帝 ; lit.  emperor). Crown Prince Hyomyeong has been given the longest posthumous name in Korea. He was posthumously elevated in status and given the title Emperor Munjo with 117 characters in posthumous names in 1899. In the Republic of Korea, the Jeonju Lee Royal Family Association has issued posthumous names, without

6880-532: The world of Shinto and it is the people of the community who attend festivals as groups, as a whole village who are seeking to unlock the human potential as children of kami". During the New Year Festival, families purify and clean their houses in preparation for the upcoming year. Offerings are also made to the ancestors so that they will bless the family in the future year. Shinto ceremonies are so long and complex that in some shrines it can take ten years for

6966-444: Was born to Futaji no Iri Hime sometime in 149 AD, and was given the name Tarashinakahiko or Tarashinakatsuhiko ( 足仲彦天皇 ) . Chūai's father was allegedly the legendary prince, Yamato Takeru . He was the first Emperor who was not the child of the previous Emperor, being instead the nephew of his predecessor Emperor Seimu . The title of Crown Prince was given to him by his uncle before his death in 190 AD, two years later Chūai became

7052-564: Was considered to be kami by ancient people will still be considered kami in modern Shinto . Even within modern Shinto, there are no clearly defined criteria for what should or should not be worshipped as kami. The difference between modern Shinto and the ancient animistic religions is mainly a refinement of the kami -concept, rather than a difference in definitions. Although the ancient designations are still adhered to, in modern Shinto many priests also consider kami to be anthropomorphic spirits, with nobility and authority. One such example

7138-438: Was given the title of wang ( Korean :  왕 ; Hanja :  王 ; lit.  king) with two characters in posthumous names from Jijeung of Silla . On the other hand, all posthumous names for kings of Balhae were restricted to one character. Most of the kings of Goryeo and Joseon were more often given temple names than posthumous names, unlike in the dynasties of ancient Korea. All posthumous names for

7224-481: Was not given any posthumous names with temple names unless reinstated. They were degraded to the rank of a gun ( 군 ; 君 ; lit.  prince); Yeonsan-gun and Gwanghae-gun are notable examples. Some men did not ascend to the throne in their lifetime but were proclaimed kings after they died by their descendants who became kings. In Joseon, nine men were raised to the status of emeritus kings. Gojong of Joseon proclaimed Korea an empire in 1897, receiving

7310-409: Was posthumously honoured as Prince Shuncheng Gonghui ( 多罗顺承恭惠郡王 ). Yinxiang, Prince Yi was granted a posthumous name consisting of 9 characters, Zhongjing chengzhi qinshen lianming xian ( 忠敬诚直勤慎廉明贤 ). It was also common for people with no hereditary titles, primarily accomplished scholar-officials or ministers, to be given posthumous names by the imperial court. The characters used are mainly

7396-672: Was posthumously known as Marhum Mangkat dijulang, which literally means 'the late ruler who died while being carried'. Other Malay posthumous names include: Since the death of King Chulalongkorn in 1910, the king has been named for his reigning era formally used in the Royal Gazette . Some were given posthumous names to elevate their title, such as in the case of King Ananda , who was posthumously titled Phra Athamaramathibodin. Kings Ananda and Bhumibol do not have specific reign names, and other kings, such as Chulalongkorn, are referred to using personal names. Most Thai people never refer to

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