The was a period in the history of Japan lasting from 538 to 710, although its beginning could be said to overlap with the preceding Kofun period. The Yamato period polity evolved greatly during the Asuka period, which is named after the Asuka region, about south of the modern city of Nara.
The Asuka period is characterized by its significant Japanese art, social, and political transformations, having their origins in the late Kofun period. The introduction of Buddhism marked a change in Japanese society. The Asuka period is also distinguished by the change in the name of the country from 倭 to 日本.
The second half of the Kofun period, exercised power over clans in Kyūshū and Honshū, bestowing titles, some hereditary, on clan chieftains. The Yamato name became synonymous with all of Japan as the Yamato rulers suppressed other clans and acquired agricultural lands. Based on China models (including the adoption of the Chinese written language), they developed a central administration and an imperial court attended by subordinate clan chieftains but with no permanent capital. By the mid-seventh century, the agricultural lands had grown to a substantial public domain, subject to central policy. The basic administrative unit of the extra="five cities, seven roads" system was the county, and society was organized into occupation groups. Most people were farmers; others were fishers, weavers, potters, artisans, armorers, and ritual specialists.
Shōtoku, recognized as a great intellectual of this period of reform, was a devout Buddhism and was well-read in Chinese literature. He was influenced by Confucian principles, including the Mandate of Heaven, which suggested that the sovereign ruled at the will of a supreme force. Under Shōtoku's direction, Confucian models of rank and etiquette were adopted, and his Seventeen-article constitution prescribed ways to bring harmony to a chaotic society in Confucian terms.
In addition, Shōtoku adopted the Chinese calendar, developed a system of trade roads (the aforementioned Gokishichidō), built numerous Buddhist temples, had court chronicles compiled, sent students to China to study Buddhism and Confucianism, and sent Ono no Imoko to China as an Kenzuishi.
Six official missions of envoys, priests, and students were sent to China in the seventh century. Some remained twenty years or more; many of those who returned became prominent reformers. The sending of such scholars to learn Chinese political systems showed significant change from envoys in the Kofun period, in which the five kings of Wa sent envoys for the approval of their domains.
In a move greatly resented by the Chinese, Shōtoku sought equality with the Chinese emperor by sending official correspondence that was addressed, "From the Son of Heaven in the Land of the Rising Sun to the Son of Heaven of the Land of the Setting Sun."
Some would argue that Shōtoku's bold step set a precedent: Japan never again accepted a "subordinate" status in its relations with China, except for Ashikaga Yoshimitsu, who accepted such a relationship with China in the 15th century. Yoshimitsu, in 1404, accepted the "King of Japan" title in his willingness to improve relations with China and to rid Japan of the wako threat, thus establishing trade with China. This was considered as tribute by the Chinese but the Japanese saw it as profitable trade. This relationship lasted for about 50 years. (see also Sinocentrism). As a result, Japan in this period received no title from Chinese dynasties, while they did send yūkō mufū. From the Chinese point of view, the class or position of Japan was demoted from previous centuries in which the kings received titles. On the other hand, Japan loosened its political relationships with China and consequently established extraordinary cultural and intellectual relationships.
Although it did not constitute a legal code, the Taika Reform mandated a series of reforms that established the ritsuryō system of social, fiscal, and administrative mechanisms of the seventh to tenth centuries. 律 was a code of penal laws, while 令 was an administrative code. Combined, the two terms came to describe a system of patrimonial rule based on an elaborate legal code that emerged from the Taika Reform.
The Taika reform Reform, influenced by China practices, started with land redistribution aimed at ending the existing landholding system of the great clans and their control over domains and occupational groups. What were once called shichi shimin became kōchi kōmin, as the court now sought to assert its control over all of Japan and to make the people direct subjects of the throne. Land was no longer hereditary but reverted to the state at the death of the owner. Taxes were levied on harvests and on silk, cotton, cloth, thread, and other products. A corvée (labor) tax was established for military conscription and building public works. The hereditary titles of clan chieftains were abolished, and three ministries were established to advise the throne:
The country was divided into provinces headed by governors appointed by the court, and the provinces were further divided into districts and villages.Naka no Ōe assumed the title of Crown Prince, and Kamatari was granted a new family name—Fujiwara clan—in recognition of his great service to the imperial family. Fujiwara no Kamatari became the first in a long line of court aristocrats. Another, long-lasting change was the use of the name 日本, or sometimes extra="Great Japan" in diplomatic documents and chronicles. In 662, following the reigns of Naka no Ōe's uncle and mother, Naka no Ōe assumed the throne as Emperor Tenji, taking the additional title Emperor of Japan. This new title was intended to improve the Yamato clan's image and to emphasize the divine origins of the imperial family in the hope of keeping it above political frays, such as those precipitated by the Soga clan. Within the imperial family, however, power struggles continued as the emperor's brother and son vied for the throne in the Jinshin War. The brother, who later reigned as Emperor Tenmu, consolidated Tenji's reforms and state power in the imperial court.
Though the ritsu of the code was adopted from the Chinese system, the ryō was arranged in a local style. Some scholars argue that it was to a certain extent based on Chinese models.William Wayne Farris, Sacred Texts and Buried Treasures: Issues on the Historical Archaeology of Ancient Japan, University of Hawaii Press, 1998. Books.Google.com.
The Taihō Code provided for Confucian-model penal provisions (light rather than harsh punishments) and Chinese-style central administration through the 神祇官, which was devoted to Shinto and court rituals, and the 太政官, with its eight ministries (for central administration, ceremonies, civil affairs, the imperial household, justice, military affairs, people's affairs, and the treasury). Although the Chinese-style civil service examination system was not adopted, Daigaku Ryō was founded for training future bureaucrats based on the Confucian classics. Tradition circumvented the system, however, as aristocratic birth continued to be the main qualification for higher position, and titles were soon hereditary again. The Taihō Code did not address the selection of the sovereign. Several empresses reigned from the fifth to the eighth centuries, but after 770 succession was restricted to males, usually from father to son, although sometimes from ruler to brother or uncle.
Fujiwara no Fuhito, son of Nakatomi no Kamatari, was among those who produced the Taihō Ritsuryō. According to history book 続日本紀, two of the 19 members of the committee drafting the Taihō Code were Chinese priests (Shoku Shugen and Satsu Koukaku). 續日本紀 卷第一 文武紀一 , applepig.idv.tw 『続日本紀』国史大系版 , j-texts.com Chinese priests also took an active part as linguistic specialists, and received rewards two times from Empress Jitō.
From 600 to 659, Japan sent seven emissaries to Tang dynasty China. But for the next 32 years, during a period when Japan was formulating its laws based on Chinese texts, none were sent. Though Japan cut off diplomatic relations with China, Japan sent 11 emissaries to Silla, and Silla is also recorded in Nihon Shoki as sending embassies to Japan 17 times during the reigns of Emperor Tenmu and Empress Jitō. The ruling classes of Yamato period and Baekje were on amicable terms, and Yamato deployed its navy to aid Baekje, in 660–663, against an invasion by Silla and Tang China (see battle of Baekgang).
Numerous official missions of envoys, priests, and students were sent to China in the seventh century. Some remained twenty years or more; many of those who returned became prominent reformers. In a move greatly resented by the Chinese, Shotoku sought equality with the Chinese emperor by sending official correspondence addressed "From the Son of Heaven in the Land of the Rising Sun to the Son of Heaven of the Land of the Setting Sun." Shotoku's bold step set a precedent: Japan never again accepted a subordinate status in its relations with China.
In the Taika Reform, the Funeral Simplification Edict was proclaimed, and the building of large kofun (tumulus) was banned. The edict also regulated size and shape of kofun by classes. As a result, later kofun, though much smaller, were distinguished by elaborate frescoes. Paintings and decorations in those kofun indicate the spread of Taoism and Buddhism in this period; the Takamatsuzuka Kofun and Kitora Tomb are notable for their wall paintings.
The use of elaborate kofun tombs by the imperial family and other elite thus fell out of use amidst the rise of prevailing new Buddhist beliefs, which put greater emphasis on the transience of human life. Commoners and the elite in outlying regions, however, continued to use kofun until the late seventh century, and simpler but distinctive tombs continued in use throughout the following period.
In 675 the use of livestock and the consumption of some wild animals (horse, cattle, dogs, monkeys, birds) was banned by Emperor Tenmu due to the influence of Buddhism.Hisao Nagayama. 「たべもの江戸史」 新人物往来社, 1976. p. 66. 『、「牛馬犬猿鶏の宍(肉)を食うことなかれ」の殺生禁断の令は有名拍車をかけたのが仏教の影響である。』 This ban was renewed throughout the Asuka period, but ended with the Heian period. The pest animals, deer and wild boar, were not affected by this ban.Kiichi Koyanagi. 「日本人の食生活 : 飢餓と豊饒の変遷史」 Tōkyō : Shibata shoten, 1971.
Taoist belief was eventually amalgamated with Shintō and Buddhism to establish new styles of rituals. 陰陽道, a sort of Japanese geomancy and cosmology, is one of the fruits of these religious mixtures. While the Asuka period started with conflicts between clans over religious beliefs, later in the period, the imported religions became syncretized with Japan's native folk beliefs.
The Japanese Buddhist sculpture art of this period is believed to have followed the style of the Six Dynasties of China. The characteristics of the sculptures of this age are also referred to as Tori Style, taken from the name of prominent sculptor Kuratsukuri Tori, grandson of Chinese immigrant Shiba Tatto. Some of the characteristics of the style include marked, almond-shaped eyes, and symmetrically arranged folds in the clothing. The most striking and distinguishing feature of these sculptures is an expression of the smile that is called the "archaic smile". Kudara Kannon at Hōryū-ji is the most prominent Buddhist sculpture from this period.
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