Paekche Yamato 004
Paekche Yamato 004
Paekche Yamato 004
wing Tomb period is marked with iron weapons and tools, high-
and enormous burial mounds being built throughout western
ording to Meyer (1976: 18): the tomb culture was superimposed
g inhabitants by new waves of immigrants from Korea. Like the
ures, it spread from Kyushu northwards. These newcomers were
d aristocratic people, whose invading warriors rode horses, wore
armor, and used iron swords. The tumuli or period name derives
s of high earth tombs or stone burial chambers, similar to those
orea . . . entombed items include curved jewels, mirrors, and
lar in nature to Korean ornaments and weapons. These tombs,
es of early Japanese priest-kings, are found mostly in the ancient
ct of Nara and Kyo to in the Kinki plain.7 Meyer (1976: 20)
he two J apanese chronicles (i.e., Nihongi and Kojiki) . . . relate
a grandson of the Sun Goddess, descended from heaven to Kyu
(1937: 15) notes that: Then for a period of nearly one hundred and
e is no mention in Chinese records of visits from Japanese envoys. This
itical change in Japan, Korea, Manchuria, and northern China.
1: 24) notes that the gi gantic size of the tombs might have been
mpress the peasants with the authority of the ruler, since peasants in the
riod, coming out of the Yayoi communal stage, were not accustomed to
atus disparity observed in the later tomb period. Befu (1971: 22)
T]he size [of tombs] gradually increased until about the early fifth
after the size on the whole decreased, although the number of tombs
creased in the sixth and seventh centuries.
963: 22) notes that: Unlike the earlier tombs, these no longer contain
ns, but iron swords and body armor. They do contain bronze articles,
rincipally mirrors and ornaments, which are cult objects . . . . Sansom
ntinues: [W]e see features of early Japanese society to which we can
ns of later religious beliefs and moral ideas. They appear to be free
nfluence, but probably owe something to Korean and Mongol sources.
jewel, the moon; and an iron sword, a lightening flash. In turn,
dson, Jimmu Tenno , moved up from southeast Kyu shu via the
o the eastern shores in the Yamato area in the Kinki plain.
o Beardsley (1955), the tomb culture was superimposed as a
el of culture on the mass of ordinary people who experienced
ed lives compared to what the Jo mon people had experienced at
on of Yayoi culture.
Reischauer and Craig (1973: 329) state that: The authors [of
N i h o n gi] . . . wove together often contra d i c t o ry myths and
an effort to enhance the prestige of the ruling family and create a
ng centralized rule and respectable antiquity comparable to that
Sansom (1931: 21) notes that some might have challenged the
f the Yamato sovereigns, so . . . it was thought essential to
eir dynastic claim; and it was chiefly with this object that the
e Nihon-shoki were compiled.
to Fairbank, Reischauer and Craig (1973: 330): Back of this
ological story lies some historical reality. Cultural waves did
orea to North Kyushu and up the Inland Sea to the Kinki region.
d become the first and greatest center of tomb building . . . . The
Kyu shu and the Kanto by the Yamato state had taken place by
ury. Reischauer and Craig (1973: 5) further note that: Many
ciated with the tomb culture show strong new influences brought
rea . . . .8
of Kyu shu is for the most part mountainous and has little space
ettled communities to cultivate food crops. The Yamato plain,
ugh small in area, is agriculturally very productive. According
r and Fairbank (1958: 467): The story of Jimmus conquest
may reflect dim memories of a movement of conquering peoples
up the Inland Sea, which would be perfectly consistent with the
al record. According to Sansom (1963: 17): There is no doubt
400 there was a ruling family which had already for some time
ng at least a general sovereignty over a number of powerful clans
shi (KEJ: 3. 121) states that Kammu . . . aided by the economic power
FAMILY of earlier immigrants from the Korean penninsula [Paekche],
t of government from Nara to Nagaokako in order to eliminate the
ical power of the Nara Buddhist sects and to bring new vigor to the
m of government. However . . . in 793 . . . [Kammu] ordered Fujiwara
to build a new capital in the village of Uda (now Ukyo Ward, Kyo to),
agaokakyo , was in Yamashiro Province, an area that had long been
he Hata family.
t the Japanese should have come to feel that China did not have
things to offer to wa rrant the maintenance of such costly
d so, during this era, Japan turned her back on the continent and
elop her own culture.