Wakoku(until 701) Nippon(from 701) Wa (倭) to Nippon (日本) | |||||||||
|---|---|---|---|---|---|---|---|---|---|
| 538–710 | |||||||||
 ShowYamato kingship map ShowTaihō code provinces (701/702) | |||||||||
| Capital | Asuka (until 694) Fujiwara-kyō (694–710) | ||||||||
| Common languages | Old Japanese Middle Chinese | ||||||||
| Religion | Shinto Buddhism | ||||||||
| Government | Feudalmonarchy | ||||||||
| Okimi (Emperor) | |||||||||
• 539/540–571 | Kinmei | ||||||||
• 673–686 | Tenmu | ||||||||
• 707–710 | Genmei | ||||||||
| Ōomi (Soga Clan) | |||||||||
• 538/552–570 | Soga no Iname | ||||||||
• 626–645 | Soga no Emishi | ||||||||
| History | |||||||||
| 538 | |||||||||
| 552–587 | |||||||||
| 607 | |||||||||
| 10 July 645 | |||||||||
| 645 | |||||||||
| 672 | |||||||||
• Asuka Kiyomihara Code proclaimed | 689 | ||||||||
• Taihō Code enacted | 701–718 | ||||||||
| 710 | |||||||||
| Currency | Fuhonsen | ||||||||
| |||||||||
TheAsuka period (飛鳥時代,Asuka jidai;Japanese pronunciation:[a.sɯ̥.ka((d)ʑiꜜ.dai)][1]) was a period in thehistory of Japan lasting from 538 to 710, although its beginning could be said to overlap with the precedingKofun period. TheYamato polity evolved greatly during the Asuka period, which is named after theAsuka region, about 25 km (16 mi) south of the modern city ofNara.
The Asuka period is characterized by its significantartistic, 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 fromWa (倭) toNippon (日本).
The term "Asuka period" was first used to describe a period in the history of Japanese fine-arts and architecture. It was proposed by fine-arts scholars Sekino Tadasu (関野貞) andOkakura Kakuzō around 1900. Sekino dated the Asuka period as ending with theTaika Reform of 646. Okakura, however, saw it as ending with the transfer of the capital to theHeijō Palace of Nara. Although historians generally use Okakura's dating, many historians of art and architecture prefer Sekino's dating and use the term "Hakuhō period (白鳳時代)" to refer to the successive period.
From the Asuka period in the 6th century, as a sub-division of theYamato period (大和時代,Yamato-jidai), is the first time inJapanese history when theEmperor of Japan ruled relatively uncontested from modern-dayNara Prefecture, then known asYamato Province.
The second half of the Kofun period, exercised power over clans inKyūshū andHonshū, 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 onChinese models (including the adoption of theChinese 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 theGokishichidō (五畿七道; "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.[2]
TheSoga clan intermarried with theimperial family, and by 587Soga no Umako, the Soga chieftain, was powerful enough to install his nephew as emperor and later to assassinate him and replace him with theEmpress Suiko (r. 593–628). Suiko, the first of eight sovereign empresses, is sometimes considered a mere figurehead for Umako and Prince RegentShōtoku Taishi (574–622). However she wielded power in her own right, and the role of Shōtoku Taishi is often exaggerated to the point of legend.[citation needed]
Shōtoku, recognized as a great intellectual of this period of reform, was a devoutBuddhist and was well-read inChinese literature. He was influenced by Confucian principles, including theMandate 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 hisSeventeen-article constitution prescribed ways to bring harmony to a chaotic society in Confucian terms.
In addition, Shōtoku adopted theChinese calendar, developed a system of trade roads (the aforementionedGokishichidō), built numerousBuddhist temples, had court chronicles compiled, sent students toChina to study Buddhism and Confucianism, and sentOno no Imoko to China as anemissary (遣隋使,Kenzuishi).[2]
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.[citation needed] The sending of such scholars to learn Chinese political systems showed significant change from envoys in the Kofun period, in which thefive 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 theSon 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,[2] except forAshikaga Yoshimitsu, who accepted such a relationship with China in the 15th century.[3]As a result, Japan in this period received no title from Chinese dynasties, while they did send tribute (有貢無封,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.[4][5]
About twenty years after the deaths of Shōtoku Taishi (in 622), Soga no Umako (in 626), and Empress Suiko (in 628), court intrigues over succession led to a palace coup in 645 against theSoga clan's monopolized control of the government. The revolt was led byPrince Naka no Ōe andNakatomi no Kamatari, who seized control of the court from the Soga family and introduced theTaika Reform.[2] TheJapanese era corresponding to the years 645–649 was thus namedTaika (大化), meaning "great change" in reference to the Reform. The revolt leading to the Taika Reform is commonly called theIsshi Incident, referring to theChinese zodiac year in which the coup took place, 645.
Although it did not constitute a legal code, the Taika Reform mandated a series of reforms that established theritsuryō system of social, fiscal, and administrative mechanisms of the seventh to tenth centuries.Ritsu (律) was a code of penal laws, whileryō (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.[2]
TheTaika Reform, influenced byChinese 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 "private lands and private people" (私地私民,shichi shimin) became "public lands and public people" (公地公民,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. Acorvée (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.[2]
Naka no Ōe assumed the title ofCrown Prince, and Kamatari was granted a new family name—Fujiwara—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 Nihon (日本), or sometimes Dai Nippon (大日本; "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 asEmperor Tenji, taking the additional titleEmperor 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 theJinshin War. The brother, who later reigned asEmperor Tenmu, consolidated Tenji's reforms and state power in the imperial court.[2]
Theritsuryō system was codified in several stages. TheŌmi Code, named after the provincial site of Emperor Tenji's court, was completed in about 668. Further codification took place with the promulgation byEmpress Jitō in 689 of theAsuka Kiyomihara Code, named for the location of the late Emperor Temmu's court. Theritsuryō system was further consolidated and codified in 701 under theTaihō Code, which, except for a few modifications and being relegated to primarily ceremonial functions, remained in force until 1868.[2]
Though theritsu of the code was adopted from the Chinese system, theryō was arranged in a local style. Some scholars argue that it was to a certain extent based on Chinese models.[7]
The Taihō Code provided for Confucian-model penal provisions (light rather than harsh punishments) and Chinese-style central administration through theJingi-kan (神祇官), which was devoted toShinto and court rituals, and theDaijō-kan (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 theChinese-style civil service examination system was not adopted, the college office (大学寮,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.[2]
Fujiwara no Fuhito, son ofNakatomi no Kamatari, was among those who produced the Taihō Ritsuryō. According to history bookShoku Nihongi (続日本紀), two of the 19 members of the committee drafting theTaihō Code were Chinese priests (Shoku Shugen and Satsu Koukaku).[8][9] Chinese priests also took an active part as linguistic specialists, and received rewards two times fromEmpress Jitō.
Chinese culture had been introduced to Japan by theThree Kingdoms of Korea before theimperial Japanese embassies to China were established. Although the missions continued, the transformation of Japan through Chinese influences declined, despite the close connections that had existed during the early Kofun period.[2] Meanwhile, the kingdoms of the Korean peninsula, often at odds with each other, frequently sent diplomatic missions with gifts to Japan, probably with the aim of securing Japanese neutrality or diplomatic/military support in their rivalries;[10] ultimately, this proved to be of the greatest benefit toBaekje, as Japanese military support for that kingdom increased.[11] People, many of them artisans and skilled workers, also emigrated to Japan from the Korean peninsula, including two high priests who arrived in Japan in 595:Eji fromGoguryeo andEsō from Baekje.[12]Kanroku also came from Baekje, and was a tutor toPrince Shōtoku, counseling him politically. When Japan allied with Baekje, the Goguryeo priests left Japan.The Yamato court, concentrated in the Asuka region, exercised power over clans in Kyushu and Honshu, bestowing titles, some hereditary, on clan chieftains. The Yamato name became synonymous with all of Japan as the Yamato rulers suppressed the clans and acquired agricultural lands. Based on Chinese 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 was the county, and society was organized into occupation groups. Most people were farmers; other were fishers, weavers, potters, artisans, armorers, and ritual specialists.
From 600 to 659, Japan sent seven emissaries toTang 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 toSilla, and Silla is also recorded inNihon Shoki as sending embassies to Japan 17 times during the reigns ofEmperor Tenmu andEmpress Jitō. The ruling classes ofYamato andBaekje were on amicable terms, and Yamato deployed its navy to aid Baekje, in 660–663, against an invasion bySilla and Tang China (seebattle of Baekgang).The Taika Reform in the mid-7th century was also a measure toward centralization of power and showed some progress. However, the greatest catalyst for centralization came in the latter half of the 7th century, when Japan suffered a crushing defeat at the hands of ChineseTang dynasty in theBattle of Baekgang. After this defeat, the various factions within Japan reached a consensus, and by advancing the development of the national system, the process of centralization began to accelerate rapidly.[13]
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.
The introduction ofBuddhism to Japan is attributed to theBaekje kingSeong in 538, exposing Japan to a new body of religious doctrine. TheSoga clan, a Japanese court family that rose to prominence with the ascension of theEmperor Kinmei about 531, favored the adoption of Buddhism and of governmental and cultural models based onChineseConfucianism. But some at the Yamato court—such as theNakatomi family, which was responsible for performingShinto rituals at court, and theMononobe, a military clan—were set on maintaining their prerogatives and resisted the alien religious influence of Buddhism. The Soga introduced Chinese-modeled fiscal policies, established the first national treasury, and considered the kingdoms of Korea as trade partners rather than as objects of territorial expansion. Acrimony continued between the Soga and the Nakatomi and Mononobe clans for more than a century, during which the Soga temporarily emerged ascendant.
In theTaika Reform, the Funeral Simplification Edict was proclaimed, and the building of largekofun (tumuli) was banned. The edict also regulated size and shape ofkofun by classes.[2] As a result, laterkofun, though much smaller, were distinguished by elaborate frescoes. Paintings and decorations in thosekofun indicate the spread of Taoism and Buddhism in this period; theTakamatsuzuka Kofun andKitora Kofun are notable for their wall paintings.[citation needed]
The use of elaboratekofun tombs by theimperial 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.[2]
In 675 the use oflivestock and the consumption of some wild animals (horse, cattle, dogs, monkeys, birds) was banned byEmperor Tenmu due to the influence of Buddhism.[14] This ban was renewed throughout the Asuka period, but ended with the Heian period. The pest animals, deer andwild boar, were not affected by this ban.[15]
Taoism was also introduced during the Asuka period. The octagonal shape of monarchs' tombs of this age and the celestial maps drawn in the Kitora and Takamatsuzukakofun reflect the Taoist cosmology.
Taoist belief was eventually amalgamated with Shintō and Buddhism to establish new styles of rituals.Onmyōdō (陰陽道), a sort of Japanesegeomancy andcosmology, 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.
Some architectural structures built in the period still remain today. Wooden buildings atHōryū-ji, built in the seventh century, show some influence from Chinese and west Asian countries. For instance, the pillars atHōryū-ji are similar to the pillars of theParthenon ofancient Greece, as seen in theirentasis. The five-storied pagoda (五重の塔,go-jū no tō) is a transformation from the Indian mound-likereliquary structure called astupa. In addition, mural paintings in the Takamatsuzuka and Kitorakofun dating from the fifth century show strong influence fromTang dynasty andGoguryeo wall painting.[16][17]
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 sculptorKuratsukuri Tori, grandson of Chinese immigrant Shiba Tatto.[18] 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.
The second stage ofBuddhist art, coming after the Asuka (cultural) period, is known as theHakuhō culture (白鳳文化,Hakuhō Bunka), and is generally dated from theTaika Reform (646) until the moving of the capital to Nara in 710. During the latter half of the 8th century, a large number of songs and poems were composed and performed by various ranked people from warriors to the Emperor. The earliest collection of these poems is known as theMan'yōshū (万葉集; "collection of 10,000 leaves"). This includes works by several remarkable poets such asPrincess Nukata andKakinomoto no Hitomaro.Waka (和歌; "Japanese song") also emerged as a new form of poetry at this time. This term was coined to distinguish native styles from those imported from China; within the umbrella ofwaka poetry, one of the more popular forms is known astanka (短歌; "short song"). It consists of a total of 31Japanese syllables (morae) divided over five lines, in the syllabic pattern 5/7/5/7/7.[19]
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This article incorporates text from this source, which is in thepublic domain. "Japan".Country Studies.Federal Research Division.| Preceded by Kofun period | History of Japan | Succeeded by Nara period |
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