ASIA212Varley

When this is so the four seasons follow their due

Info iconThis preview shows page 1. Sign up to view the full content.

View Full Document Right Arrow Icon
This is the end of the preview. Sign up to access the rest of the document.

Unformatted text preview: nent, was more advanced. Reference to the office of “provincial governor,” for example, seems anachronistic, since that office was not established until the late 600s. Also questionable, in the minds of some scholars, is whether the principle of supreme imperial rule as set forth in the following articles of the Constitution could have been articulated and subscribed to by the Japanese as early as 604: “When you receive imperial commands, fail not scrupulously to obey them. The lord is Heaven, the vassal is Earth. Heaven overspreads, and Earth upbears. When this is so, the four seasons follow their due course, and the powers of Nature obtain their efficacy” (III); and “In a country there are not two lords; the people have not two masters. The sovereign is the master of the people of the whole country” (XII). These are lofty Chinese ideas about emperorship, which hold that the emperor not only enjoyed absolute authority over all the people but, in the proper exercise of his office, was essential to the basic functioning of nature itself. Nor is anything said in these or other articles of the Constitution about the native deities, the kami, whose supreme representative, Amaterasu the Sun Goddess, is said by Kojiki and Nihon Shoki, as we have seen, to have mandated the imperial family’s right to rule forever. In other words, the Constitution is silent about what subsequently became the unassailable basis for the legitimacy of single-dynasty rule in Japan: Amaterasu’s mandate. During the early and middle seventh century the Japanese appear to have experimented with various ideas, drawn from Confucianism and Buddhism as well as Shinto, to justify imperial rule. Probably not until the late seventh and early eighth centuries did they finally settle on the Shinto interpretation, as reflected in Amaterasu’s mandate, and codify it for all future generations in Kojiki and Nihon Shoki. Despite Prince Shòtoku’s efforts to stimulate central reform, very little of real significance could be achieved so long as the aristocratic clans continued to exercise almost complete autonomy over their lands and the The Introduction of Buddhism 27 people on them. After Shòtoku...
View Full Document

Ask a homework question - tutors are online