Japan Before, During, and After the Nara Period (710-784 Ce)

Total Page:16

File Type:pdf, Size:1020Kb

Japan Before, During, and After the Nara Period (710-784 Ce) JAPAN BEFORE, DURING, AND AFTER THE NARA PERIOD (710-784 CE) East Asia in the 6th-7th Centuries • 562: Silla destroys Mimana (Japanese outpost in southern Korean peninsula); Korean refugees flee to Japan • 581: China reunified by shortlived Sui 隋 dynasty • 618: China reunified under Tang 唐 dynasty • 660: Defeat of Paekche by Silla-Tang China alliance; Korean peninsula unified; more Korean refugees Korean peninsular states Prince Shotoku and attendants Pre-Nara Japan • Empress Suiko 推古(554-628): 1. first verifiable Japanese empress (天皇 Tennō) 2. ordained as Buddhist nun prior to elevation to throne 3. chosen to serve as empress to avert power struggle between heirs apparent • Prince Shōtoku 聖徳 (573-621): 1. nephew and son-in-law of Suiko 2. appointed regent in 593 3. embraces Buddhism and Confucianism 4. sends Japanese to study in Sui China 5. patron of Hōryū-ji 法隆寺 in Nara 奈良 prefecture • Taika 大化 (“Great Reform”) abolishes private land ownership, establishes capital region, reorganizes land distribution and taxation systems (645) • Under Emperor Kōtoku 孝徳 (596-654), Soga 蘇我 clan defeated and Japan unified Nara 奈良 Japan • First permanent capital built on model of Tang capital, Chang’an 長安 (710) • Court orders compilation of Chinese-style chronicles: 1. Kojiki 古事記 (Record of Ancient Affairs, 712) 2. Nihon shoki 日本書紀 or Nihongi 日本紀 (Chronicles of Japan, 720) • Shōen 荘園 (private estates) system distributed tax-free land to court nobles and Buddhist monasteries • Clans such as Fujiwara 藤原 and Buddhist clergy engage in factional conflicts • Empress Shōtoku 称徳 (718-770): 1. twice reigns as empress (749-758, 764-770) 2. promotes her Buddhist priest-lover Dōkyō 道鏡 (700-772) to high office 3. unsuccessfully attempts abdication in favor of Dōkyō 4. Shōtoku-Dōkyō affair prompts Emperor Kammu 桓武 to relocate court first to Nagaoka-kyō 長岡京 (784), then to Heian-kyō 平安京 (794) Diagram of Heian era (794-1185) state and religious institutions and networks .
Recommended publications
  • Speech by Ōno Genmyō, Head Priest of the Horyu-Ji Temple “Shōtoku Taishi and Horyu-Ji” (October 20, 2018, Shinjuku-Ku, Tokyo)
    Speech by Ōno Genmyō, Head Priest of the Horyu-ji Temple “Shōtoku Taishi and Horyu-ji” (October 20, 2018, Shinjuku-ku, Tokyo) MC Ladies and gentlemen, thank you for coming today. The town of Ikaruga, where the Horyu-ji Temple is located, is very conveniently located: just 10 minutes by JR from Nara, 20 minutes from Tennoji in Osaka, and 80 minutes from Kyoto. This historical area is home to sites that include the Horyu-ji , the Horin-ji, the Hkki-ji, the Chugu- ji, and the Fujinoki Kofun tumulus. The Reverend Mr. Ōno will be speaking with us today in detail about the Horyu-ji, which was founded in 607 by Shotoku Taishi, Prince Shotoku, a member of the imperial family. As it is home to the oldest wooden building in the world, it was the first site in Japan to be registered as a World Heritage property. However, its attractions go beyond the buildings. While Kyoto temples are famous for their gardens, Nara’s attractions are, more than anything, its Buddhist sculptures. The Horyu-ji is home to some of Japan’s most noted Buddhist statues, including the Shaka Sanzon [Shaka Triad of Buddha and Two Bosatsu], the Kudara Kannon, Yakushi Nyorai, and Kuse Kannon. Prince Shotoku was featured on the 10,000 yen bill until 1986, so there may even be people overseas who know of him. Shotoku was the creator of Japan’s first laws and bureaucratic system, a proponent of relations with China, and incorporated Buddhism into politics. Reverend Ōno, if you would be so kind.
    [Show full text]
  • The Establishment of State Buddhism in Japan
    九州大学学術情報リポジトリ Kyushu University Institutional Repository The Establishment of State Buddhism in Japan Tamura, Encho https://doi.org/10.15017/2244129 出版情報:史淵. 100, pp.1-29, 1968-03-01. Faculty of Literature, Kyushu University バージョン: 権利関係: - 1 - THE ESTABLISHMENT OF STATE BUDDHISM IN JAPAN Encho Tamura In ancient times, during the Yamato period, it was the custom for each succeeding emperor at the beginning of his reign to seek some site on which to build a new imperial palace and relocate himself. In other words, successive emperors neither inherited their palaces from the previous emperor nor handed them down to the following emperor. Hardly any example is to be found of the same palace being used by more than two emperors successively. The fact that the emperor in ancient times was called by the name of the place where his palace was located* is based on this custom of seeking new sites and founding new palaces. < 1 > This custom was strictly adhered to until the 40th Emperor, Temmu (672-686 A. D.).** The palaces, though at times relocated at Naniwa (the present Osaka Prefecture), or at Cmi (Shiga Prefecture), in most cases were built in different locations within the boundary of the Yamato area (Nara Prefecture). It is true that there is a theory denying the existence of emperors previous to the 14th Emperor, Chuai, but it is clearly stated in both the Kojiki and the Nihonshoki that all of the emperors including Jimmu, the 1st Emperor, strictly adhered to this custom of relocating the palace. This reflects the fact *For example, Emperor Kimmei was called "Shikishima no Kanazashi no Miya ni Arne ga shita Shiroshimesu Sumeramikoto" (The Emperor who rules the whole area under heaven at his Kanazashi Palace in Shikishima).
    [Show full text]
  • Clan Influence in Asuka Japan: Asukadera and the Soga Clan
    CLAN INFLUENCE IN ASUKA JAPAN: ASUKADERA AND THE SOGA CLAN by Ian Michael Watts Submitted to the Faculty of The Archaeological Studies Program Department of Sociology and Archaeology in partial fulfillment of the requirements for the degree of Bachelor of Science University of Wisconsin - La Crosse 2012 Copyright © 2012 by Ian Watts All rights reserved ii CLAN INFLUENCE IN ASUKA JAPAN: ASUKADERA AND THE SOGA CLAN Ian Watts, B.S. University of Wisconsin - La Crosse, 2012 The Asuka Period of Japan is characterized by the introduction of Buddhism from Korea and a consolidation of power by the central government. The interplay between the Imperial Clan and the Soga Clan was integral in shaping everyday life in Asuka as the introduction of Buddhism brought the creation of permanent architecture in the shape of temples. These temples, primarily constructed by the Imperial Line and the Soga Clan, required the employment of local populations as a labor force for the construction of the various buildings within each temple complex. An examination of the assemblage of round eave-end roof tiles at the first Buddhist temple in Japan, Asukadera, examines the implications of this labor procurement. Furthermore, spatial analysis between Asukadera, Tōyuradera, and Okuyamakumedera provides data for future research. iii Acknowledgements Much of this study could not have been completed without the help of the following individuals and institution. Large portions of Japanese text were translated by native Japanese and Taiwanese speakers in conjunction with my direction. I was extremely fortunate to have been given a portion of the Asukadera Excavation Report directly by the Nara National Research Institute for Cultural Properties.
    [Show full text]
  • The Open Court. a "WEEKLY JOUENAL
    — 4-"! The Open Court. A "WEEKLY JOUENAL DEVOTED TO THE RELIGION OF SCIENCE. ( Two Dollars per No. 381. (Vol. VIII.—50. CHICAGO, DECEMBER 13, i! Year. j Single Copies, 5 Cents. Copyright by The Open Court Publishing Co. —Reprints are permitted only on condition of giving full credit to Author and Publisher. PRESBYTER JOHN. mythology a holy undying one as well as an accursed BY M. D. CONWAY. eternal wanderer. It is well known that the last chapter of the fourth I will now venture a hypothesis concerning the Gospel did not belong to the original composition, but at fourth Gospel. For a generation or two before and what time it was added is not known. Near the close after the movement of John the Baptist and Jesus in of this chapter it is related that Peter, looking at the Jerusalem, and of Philo in Alexandria, it had become disciple whom Jesus loved, asked, "Lord, what of a literary trick of religious controversialists to pretend " this man ? Jesus is reported as answering : "If I will the discovery of one or another ancient book, written that he tarry till I come what is that to thee ? Follow by some famous worthy of their race, and containing thou me." It is added, "This saying therefore went testimonies to their views. This fashion was set in forth among the brethren that that disciple should not the book of Daniel, which was followed by books die." The writer calls attention to the fact that Jesus ascribed to Enoch, Elias, and Solomon. Enoch and did not exactly so say, but he does not deny that the Elias were supposed, like John, to have never died.
    [Show full text]
  • SO264 SONNE-EMPRESS Weekly Report Nr
    SO264 SONNE-EMPRESS Weekly Report Nr. 5 (July 23-29, 2018) _____________________________________________________________________ Empress Suiko was the first empress and thirty-third monarch of Japan, followed by seven other empresses in Japanese history. She came to power at the age of 39 in 593 AD until she died at the age of 74. The huge volcano, which we intensively mapped and geologically sampled in the course of this week, is named after her: Suiko Seamount. The Suiko volcano belongs to the Emperor Seamout Chain in the North Pacific, became already inactive about 60 million years ago and sank below sea level. Fossil shallow-water corals of the same age were found on the summit and witness the turbulent history of this volcano. Previously we had sampled several, mostly younger, volcanoes during the last weeks: Kinmei, Soga, and Yomei, named after family members of the Empress. Suiko was the third daughter of Emperor Kinmei and his wife Soga, and she was the younger sister of Emperor Yomei. Yomei was only in power for two years before he died due to illness. A long and traditional history in Japan, long before the Vikings had their high time in Northern Europe. The Suiko volcano is located at about 45° north and 170° east and is within the area of the Subarctic Front, which is defined as the 4°C isotherm in 100 m water depth and the approximate boundary between the wind-driven subtropical and subarctic vortex systems. The volcano is interesting in the sense that we continue to hope to be able to recover good sediments on the summit areas located in relatively shallow water.
    [Show full text]
  • 投稿類別: 英文寫作類 篇名: the Shift of Social Status for Japanese Women
    投稿類別: 英文寫作類 篇名: The Shift of Social Status for Japanese Women: A Ride on a Downward Slide 作者: 黎祐彤。國立臺灣師範大學附屬高級中學。高二 1345 班 指導老師: 蔡正儀 老師 The Shift of Social Status for Japanese Women: A Ride on a Downward Slide I. Introduction A. Motivation of the Study Japanese women are often described as kind, humble and good housewives. They usually quit jobs after marriage or after the birth of a child to take care of all the matters at home, exempting their husbands from house duties to concentrate only on their career. As portrayed in novels, movies, and TV series, Japanese women are expected to wake up early in the morning to make breakfast for the husbands and children. Often, they also have to prepare box-lunch, or bento, for the family. If they work, most of them cannot assume leadership positions. In fact, they almost always end up typing documents and serving tea in the office. Though Japan is a highly-industrialized country, Japanese women are more disadvantaged than their male counterparts in terms of wages and employment status. (Ogasawara, 1998) However, as I was reading through information about Japanese Shinto religion, I came across something really surprising. That is, the highest deity in this religion was depicted as a female. Named Amaterasu, she is the ruler of the skies and heavens, the mother of the imperial family, and the goddess of the sun. In addition, many religious roles were filled by women. At Ise Grand Shrine, dedicated to Amaterasu and one of the Shinto’s holiest places, the highest minister of the shrine from the 7th to 14th centuries had been a female member of the imperial household.
    [Show full text]
  • The Century of Reform
    CHAPTER 3 THE CENTURY OF REFORM Japan's history has been deeply marked by reforms adopted during two long but widely separated periods of contact with expansive for- eign cultures. The first began around A.D. 587 when Soga no Umako seized control of Japan's central government, made an extensive use of Chinese techniques for expanding state power, and supported the intro- duction and spread of Chinese learning. The second came after the Meiji Restoration of 1868 when new leaders moved the country toward industrialization and Western ways. Japanese life was greatly altered by Chinese culture long before the Soga seizure of power in 587 and long after the closing years of the ninth century when a decision was made to stop sending official missions to China. But during the intervening three centuries Japanese aristocrats were understandably fascinated by the power and achievements of China under the great Sui (589 to 618) and T'ang (618 to 907) dynasties, giving rise to action and thought that gave Japanese life of those days a strongly Chinese tone, especially at the upper reaches of society. The first of the three centuries of remarkable Chinese influence - roughly the seventh century and the subject of this chapter - was a time of reform along Chinese lines. The second - the eighth century, which is covered in Chapter 4 - is known as the Nara period, when Japan was ruled from a capital patterned after the Chinese capital at Ch'ang-an. And the third was a time when almost every aristocrat was immersed in one aspect of Chinese learning or another.
    [Show full text]
  • Timeline of Events in Japan 500-1000 AD
    Timeline of Events in Japan 500-1000 AD Adapted from Heilbrunn Timeline of Art History The Metropolitan Museum of Art 538 (552 according to an alternate tradition) The king of the Korean kingdom of Paekche, an ardent Buddhist, sends a message to the Japanese emperor Kinmei (r. 532–71) describing the Buddhist faith as “most excellent” and urging him to embrace it. While this is the traditional account of the introduction of Buddhism into Japan, in actuality the Japanese court probably learned of the religion earlier from Korean and Chinese traders and immigrants. 593 Prince Shotoku (574–622) becomes regent for his niece, Empress Suiko (r. 592–628). During his regency, which lasts until 622, the prince institutes a number of important political and social reforms meant to centralize government control and strengthen imperial authority. A devout Buddhist, Shotoku passes an edict promoting the Buddhist faith and gives imperial support to the construction of several important temples. 600 Prince Shotoku sends the first official Japanese mission to China. Seven years later, another embassy carries a letter from Shotoku to the Chinese emperor, addressing the latter as the ruler of the “land of the setting sun,” and signed by the ruler of the “land of the rising sun.” This is the first known use of this phrase, which forms the base of the name Japan (the two characters used for Japan literally mean “sun” and “origin” and are pronounced Nihon or Nippon in modern Japanese, and Riben in Mandarin Chinese, source of the English name Japan). ca. 607 The Buddhist temple Horyuji is established in the Asuka region.
    [Show full text]
  • Fascicle Two 119
    Fascicle Two 119 Chapter 5 Fascicle Two 3 Transmission of the Various Traditions in Japan 1 Introduction In the tenth month of the thirteenth year of the reign of the thirtieth emperor of Japan, Emperor Kinmei (r. 539-571 CE), (in 552), also known as Amekuni os- hihiraki hironiwa, the Buddha Dharma was transmitted to Japan from the Kingdom of Baekje (in the southwest of present-day Korea). King Seongmy- eong (r. 523-554) of that country (Baekje) personally wrote a prayer and sent it to the imperial court of Japan along with a gold gilded image of Śākyamuni Buddha, banners, canopies, several scriptures and treatises, and other items. In the eleventh month of the sixth year of the thirty-first emperor of Japan, Emperor Bidatsu (r. 572-585), (in 577), also known as Nunakakura no Futota- mashiki, the king of Baekje again sent several fascicles of scriptures and trea- tises, and six specialists including a Vinaya master, a Zen master, a nun, a dhāraṇī master, a Buddhist-image maker, and a temple architect. Japan in- stalled them in Ōwakeōji Temple1 (Ōwake Prince established) in Ōsaka when Shōtoku (574-621) was six years old. The next year, the seventh year of the em- peror, Shōtoku read those scriptures and treatises. For the six days of confes- sion (observed by laypeople), he had people refrain from killing sentient beings and had an edict issued prohibiting people from killing sentient beings across the country. In this way, the Buddha Dharma gradually became transmitted throughout the land. Monks who preserved the Buddhist teachings came from foreign countries.
    [Show full text]
  • UNIVERSITY of CALIFORNIA Los Angeles Sages
    UNIVERSITY OF CALIFORNIA Los Angeles Sages, Sinners, and the Vernacularization of Buddhism in Nihon ryōiki A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Asian Languages and Cultures by Shih-Wei Sun 2020 © Copyright by Shih-Wei Sun 2020 ABSTRACT OF THE DISSERTATION Sages, Sinners, and the Vernacularization of Buddhism in Nihon ryōiki by Shih-Wei Sun Doctor of Philosophy in Asian Languages and Cultures University of California, Los Angeles, 2020 Professor Torquil Duthie, Chair Nihon ryōiki is known as the earliest extant Buddhist anecdotal collection in Japan. Very little is known about its compiler, a monk named Kyōkai who belonged to the lower aristocracy and was active in the provinces rather than at the central court. Nihon ryōiki was compiled to keep a record of the miraculous events occurred in Japan. Like the tales documented in Buddhist sutras and Chinese anecdotal collections, Kyōkai insisted that similar events had happened in Japan in different ii ages and areas. Evidence of such miraculous events indicated, in Kyōkai’s view, that Japan, like India and China, was a land that deserved the Buddha’s salvation. Nihon ryōiki makes the case that the reason miraculous events occurred equally in Japan is the existence of Japanese sages of great virtue who were not inferior to Chinese sages. Although the reliability of the historical accounts in Nihon ryōiki is somewhat questionable, I am not interested in whether the Nihon ryōiki stories have any basis in reality, but rather in what has been changed and why the changes have been made.
    [Show full text]
  • What Is Kojiki?
    Chapter 3 What is Kojiki? Kojiki is not only Japan’s oldest surviving historical record, but also the country’s oldest surviving written work. Organized into three volumes, Kojiki is regarded as an ocial historical record that was researched and compiled by public ocials and completed in the Nara period. Volume 1 of Kojiki includes a preface and covers Japanese history from the time of the creation of the Japanese islands by deities. Volume 2 covers Japa- nese history starting from the reign of Emperor Jimmu (believed to be the rst sovereign of Japan) until the reign of Emperor Ojin (the 15th sover- eign). Volume 3 continues from the reign of Emperor Nintoku (the 16th sovereign) and nishes with the reign of Empress Suiko (the 33rd sover- eign, the country’s rst female sovereign). Volume 1 introduces mythology explaining the origins of Japan, the deities involved in the creation of Heaven and Earth, as well as the creation of the islands of Japan. Volumes 2 and 3 cover history, intro- ducing various events and anecdotes from the reigns of each Emperor/Empress and his/her family tree. e writing style is a unique combination of dialogue, verse, narrative, and commentary, oen directly from the people appearing in the stories. Similar to Greek and Roman mythology, stories from Kojiki are rich with intrigue and compelling drama that many readers from other countries will enjoy. ©Nara Prefecture All Rights Reserved. Kojiki Q&A Where was Kojiki created? Kojiki was completed in Nara aer Heijyokyo Palace was established as Japan’s rst permanent capital.
    [Show full text]
  • Co Lo R in Ancien T an D M Ed Ieval East Asia
    Dusenbury Color Color Asia East in and Medieval Ancient spencer museum of art Color in Ancient and Medieval Asia East Color in and Medieval Ancient the University of Kansas yale university press Color in Ancient and Medieval East Asia Color in Ancient and Medieval East Asia Mary M Dusenbury editor and project director with essays by Monica Bethe Chika Mouri Mary M Dusenbury Park Ah-rim Shih-shan Susan Huang Hillary Pedersen Ikumi Kaminishi Lisa Shekede and Su Bomin Guolong Lai Sim Yeon-ok and Lee Seonyong Richard Laursen Tanaka Yoko Liu Jian and Zhao Feng Zhao Feng and Long Bo Published by the Spencer Museum of Art, the University of Kansas Distributed by Yale University Press, New Haven and London Contents Section I 7 Director’s Foreword Colors and Color Symbolism in Ancient China Saralyn Reece Hardy 25 Colors and Color Symbolism in Early 9 History of the Project Chinese Ritual Art Mary M Dusenbury Red and Black and the Formation of the Five Colors System 11 Introduction Guolong Lai Mary M Dusenbury 16 Acknowledgments Section II Tomb and Grotto Paintings 19 Notes to the Reader 47 Wall Paintings at the Mogao Grotto 20 Chronology Site, Dunhuang, China Color Use from Northern Wei to Tang Lisa Shekede and Su Bomin 59 Colors in Mural Paintings in Goguryeo Kingdom Tombs Park Ah-rim Section III Dyes in Ancient Chinese and Japanese Textiles 81 Yellow and Red Dyes in Ancient Asian Textiles Richard Laursen 93 Jincao (Arthraxon hispidus) A Plant Used in Traditional Chinese Medicine and for Dyeing Yellow Chika Mouri 103 Imperial Yellow in the Sixth
    [Show full text]