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The Kofun period (古墳時代, Kofun-jidai) is an era in the history of Japan from around 250 to 538. The word kofun is Japanese for the type of burial mounds dating from this era. The Kofun period follows the Yayoi period. The Kofun and the subsequent Asuka periods are sometimes referred to collectively as the Yamato period.

Generally, the Kofun period is divided from the Asuka period for its cultural differences. The Kofun period is illustrated by an animistic culture which existed prior to the introduction of Buddhism. Politically, the establishment of the Yamato court, and its expansion as allied states from Kyūshū to the Kantō are key factors in defining the period. Also, the Kofun period is the oldest era of recorded history in Japan. However, as the chronology of the historical sources are very much distorted, studies of this age require deliberate criticism and the aid of archaeology.

A unified Yamato state may have coincided with large migration of Korea's Baekje people at the end of the fourth century. The archaeological record, and ancient Chinese sources, indicate that the various tribes and chiefdoms of Japan did not begin to coalesce into states until 300, when large tombs began to appear while there were no contacts between western Japan and China. Some describe the "mysterious century" as a time of internecine warfare as various chiefdoms competed for hegemony on Kyushū and Honshū. Most scholars believe that there were massive transmissions of technology and culture from Korea to Japan which is evidenced by material artifacts in tombs of both states in the Proto-Three Kingdoms of Korea and Kofun eras, and the later wave of Baekje immigrants to Yamato. This view was popularized in Japan by Egami Namio's theory of a powerful horse-riding race from the north who brought about the dramatic change from Jomon to Yayoi culture, a revised version of which was advanced by Gari Ledyard

Kofun tombs

Kofun (古墳, "old tomb") are defined as the burial mounds built for the people of the ruling class during the 4th to 7th centuries in Japan. The Kofun period takes its name from these distinctive earthen mounds which are associated with the rich funerary rituals of the time. The mounds contained large stone burial chambers. Some are surrounded by moats.

Kofun came in many shapes, with round and square being the simplest. A distinct style is the keyhole kofun (前方後円墳 zenpō kōen fun), with its square front and round back. Many kofun were natural hills, which might have been sculpted to their final shape. Kofun range in size from several meters to over 400 meters in length.

By the late Kofun period, the distinctive burial chambers, originally used by the ruling elite, were also built for commoners.

The biggest kofun are believed to be the tombs of local monarchs such as Emperor Ōjin and Emperor Nintoku. Kofun are also classified according to whether the entrance to the stone burial chamber is vertical (縦穴 tate-ana) or horizontal (横穴 yoko-ana).

Development of Kofun

The oldest Japanese Kofun is said to be Hokenoyama Kofun located in Sakurai, Nara, which dates to the late 3rd century. In Makimuku district of Sakurai, earlier keyhole kofuns (Hashihaka Kofun, Shibuya Mukaiyama Kofun) were built around the early 4th century. The trend of the keyhole kofun first spread from Yamato to Kawachi (where gigantic kofun such as Daisen Kofun of Emperor Nintoku are), and then throughout the country (except for Tohoku) in the 5th century. Around the same time, keyhole kofuns were also built in southern Korea (Gaya confederacy).

The spreading of keyhole kofun is generally assumed to be an evidence of Yamato court's expansion in this age. However, some argue that it simply shows the spreading of culture based on progress and distribution, and has little to do with political breakthroughs. Whether the keyhole kofun in Gaya was for a local chieftain influenced by Japanese culture or for an immigrated Japanese aristocrat is also debated.

Keyhole kofun disappeared later in 6th century, probably because of the drastic reformation which took place in the Yamato court; Nihonshoki records the introduction of Buddhism at this time. The last two great kofun are Imashirozuka kofun (length: 190m) of Osaka which is believed by current scholars to be the tomb of Emperor Keitai and Iwatoyama kofun (length: 135m) of Fukuoka which was recorded in Fudoki of Chikugo to be the tomb of Iwai, the political archrival of Keitai.

Yamato court

While conventionally assigned to the period from 250 CE, the actual start of Yamato rule is disputed. The start of the court is also linked with the controversy of Yamataikoku and its fall. Regardless, it is generally agreed that Yamato rulers possessed keyhole kofun culture and held hegemony in Yamato up to 4th century. The regional autonomy of local powers remained throughout the period, particularly in places such as Kibi (current Okayama prefecture), Izumo (current Shimane prefecture), Koshi (current Fukui and Niigata prefectures), Kenu (northern Kanto), Chikushi (northern Kyūshū), and Hi (central Kyūshū); it was only in the 6th century that the Yamato clans could be said to be dominant over the entire southern half of Japan. On the other hand, official diplomatic relations with the Korean peninsula and China were likely to have been concentrated in Yamato, as Chinese and Korean history recorded no other rival provinces in the Japanese archipelago. Yamato's relationships with foreign states is likely to have begun in the late 4th century, according to the Seven-Branched Sword inscription.

The Yamato polity, which emerged by the late 5th century, was distinguished by powerful clans (豪族: Gozoku). Each clan was headed by a patriarch (氏上: Ujikami) who performed sacred rites to the clan's kami to ensure the long-term welfare of the clan. Clan members were the aristocracy, and the kingly line that controlled the Yamato court was at its pinnacle.

The Kofun period of Japanese culture is also sometimes called the Yamato period by some Western scholars, since this local chieftainship arose to become the Imperial dynasty at the end of the Kofun period. Yamato and its dynasty however were just one rival polity among others throughout the Kofun era. Japanese archaeologists emphasise instead the fact that in the early half of the Kofun period other regional chieftainships, such as Kibi were in close contention for dominance or importance. Tsukuriyama Kofun of Kibi is the fourth largest kofun in Japan.

The Yamato court ultimately 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 the clans and acquired agricultural lands. Based on Chinese models (including the adoption of the Chinese written language), they started to develop a central administration and an imperial court attended by subordinate clan chieftains but with no permanent capital. Japan's rulers of the time even petitioned the Chinese court for confirmation of royal titles.

The Yamato court had ties to the Gaya confederacy, called Mimana in Japanese. There is archaeological evidence from the Kofun tombs, which show similarities in form, art, and clothing of the depicted nobles. Based on the Nihonshoki, Japanese kokugaku historians claimed Gaya to be a colony of the Yamato state, a theory that is now widely rejected. More likely all these states were tributaries to the Chinese dynasties to some extent.

Territorial expansion of Yamato

In addition to archaeological findings indicating a local monarchy in the Kibi Province as an important rival, the legend of the 4th century Prince Yamato Takeru alludes to the borders of the Yamato and battlegrounds in the area. A frontier was obviously somewhere close to the later Izumo province (the eastern part of today's Shimane prefecture). Another frontier, in Kyūshū, was apparently somewhere north of today's Kumamoto prefecture. The legend specifically states that there was an eastern land in Honshu "whose people disobeyed the imperial court", against whom Yamato Takeru was sent to fight. That rivalling country may have been located rather close to the Yamato nucleus area itself, or relatively far away. The today Kai province is mentioned as one of the locations where prince Yamato Takeru sojourned in his said military expedition.

Northern frontier of this age was also explained in Kojiki as the legend of Shido Shogun's (四道将軍: Shoguns to four ways) expedition. Out of four shoguns, Ōbiko set northward to Koshi and his son Take Nunakawawake set to eastern states. The father moved east from northern Koshi while the son moved north on his way, and they finally met at Aizu(current western Fukushima). Although the legend itself is not likely to be a historical fact, Aizu is rather close to southern Tōhoku, where the north end of keyhole kofun culture as of late 4th century is located.

Ōkimi

During the Kofun period, a highly aristocratic society with militaristic rulers developed.

The Kofun period was a critical stage in Japan's evolution toward a more cohesive and recognized state. This society was most developed in the Kinai Region and the easternmost part of the Inland Sea. Japan's rulers of the time even petitioned the Chinese court for confirmation of royal titles.

While the ruler's title are diplomatically King, they locally titled themselves as Ōkimi(Great King) during this period. Inscriptions in two swords, Inariyama Sword and Eta Funayama Sword had records of Amenoshita Shiroshimesu(治天下;"ruling of Heaven and Earth") and Ōkimi(大王) in common, to be a ruler that the bearers of these swords were subjected to. It reveals that rulers of this age also grasped religious authorities to justify their thrones through heavenly dignities. The title of Amenoshita Shiroshimesu Okimi was used up to 7th century, until being replaced by Tenno.

Clans of the Yamato Court

Many of the clans and local chieftains consisting Yamato polity claimed its taproot to imperial family or other tribal Gods(Kami). The archeological evidence of such clans is found in Inariyama sword, on which the bearer recorded the names of his ancestors to claim its origin to Ōbiko(大彦) who was recorded in Nihon Shoki as a son of Emperor Kōgen. On the other hand, there are also considerable numbers of clans having origins in Korea (240) or China (170).

At 5th century, Kazuraki clan(葛城氏), descending from the legendary grandson of Emperor Kogen, was the most prominent power in the court and intermarried with imperial family. After Kazuraki faded in late 5th century, Ōtomo clan(大伴氏) temporarily took its place. When Emperor Buretsu died with no apparent heir, it was Otomo no Kanamura who recommended Emperor Keitai, a very distant imperial relative resided in Koshi (current Fukui Prefecture), to be a new monarch. However, Kanamura was resigned due to failures on diplomatic policies, and the court was eventually controlled by Mononobe clan (物部氏) and Soga clan(蘇我氏) at the beginning of Asuka Period.

In Emperor Ojin's reign, many immigrants were recorded to be sent from the Korean kingdom of Baekje for the introduction of various continental culture. In Emperor Kimmei's reign, according to the Nihongi, Soga no Iname assigned a Korean in charge of taxes levied on shipments. The introduction of Chinese writing to Yamato was one Baekje's most important gifts to the court.

Korean influence on Japanese laws is also attributed to the fact that Korean immigrants were on committees that drew up law codes. Eight of the 19 members of the committee drafting the Taiho Code were from Korean immigrant families while none were from China proper. Further, idea of local administrative districts and the tribute tax are based on Korean models. .

Kofun society

Torai-Jin

Chinese and Korean immigrants who naturalized in ancient Japan were called "Torai-Jin" (渡来人). They introduced many aspects of Chinese culture to Japan; valuing their knowledge and culture, the Yamato government gave preferential treatment to Torai-Jins.

Chinese migration

Many important figures were also immigrants from China. Chinese immigrants also had considerable influence according to the Shinsen-Joujouroku (新撰姓氏録), which was used as a directory of aristocrats. Yamato Imperial Court had officially edited the directory in 815, and 163 Chinese clans were registered.

According to Nihongi, The Hata clan hich was composed of descendants of Qin Shi Huang arrived at Yamato in 403 (the fourteenth year of Oujin) leading the people of 120 provinces. According to the Shinsen-Shoujiroku, the Hata Clan were dispersed in various provinces during the reign of Emperor Nintoku and let undertake sericulture and the manufacturing of silk for the court. When the finance ministry was set up in Yamato Court, Hata Otsuchichi (秦大津父) was in charge of accounts as a minister of it.

In 409 (twentieth year of Oujin), Achi-no-Omi ancestor of the Yamato-Aya clan which was composed of also arrived with the people of 17 districts. According to the Shinsen-Shoujiroku, Achi obtained the permission to establish the Province of Imaki. The Kawachi-no-Fumi clan , descendants of Gaozu of Han, introduced aspects of Chinese writing to the Yamato court.

The Takamoku clan is a descendant of Cao Cao. Takamuko-no-Kuromaro was a center member of Taika Reform.

Korean migration

Korean immigrants played an important role in introducing Chinese civilization to early Japan.. Not only are there many material objects from China and Korea that were exported to Japan such as bronze mirrors, iron, and pottery. Ceramic manufacturing in kilns and horse-riding are two important technologies transmitted to Japan by Korean immigrants.

Iron working technology was introduced into Japan from Korea around 300. Korea was an important source of iron ingots to Japan and the Koreans were famous for the iron-working skills in that time period. Korean paintings in Goguryeo tombs had important influences in Japan. Decorated tombs and painted tumuli which date from the fifth century and later found in Japan are generally accepted as Korean exports to Japan. The Takamatsuzuka Tomb even has paintings of woman dressed in distinctive Korean pleated skirts.

Language

Chinese, Korean and Japanese wrote accounts of history mostly in Chinese characters, making original pronunciations difficult to trace.

While the letter was generally strange to indigenous Japanese of this period, literal skills of the foreigners were useful. The Inariyama sword, probably made in Korea (tentatively dated 471 or 531) contains Chinese character inscriptions in styles used in Korea, revealing that there was a possible immigrant serving as the bearer, claiming himself to be an indigenous aristocrat. These "Koreanisms" of written Chinese are also found on the Eta Funayama Sword dated to about the fifth century.

Introduction of equine culture to Japan

Chinese chronicles make note that the horse was absent on the islands of Japan and they are first noted in the chronicles during the reign of Nintoku, most likely brought by Korean immigrants. The horse is one of the treasures given by the king of Silla to Jingu of Japan according to the record of Nihonshoki. Irrigation, sericulture, and weaving were also brought to Japan by China and Korean immigrants who are mentioned in the ancient Japanese histories. For instance, Chinese immigrant's Hata clan told Japan the sericulture.

The cavalry wore armour, carried swords and other weapons, and used advanced military methods like those of north-east Asia. Evidence of these advances is seen in funerary figures (called haniwa; literally, clay rings), found in thousands of kofun scattered throughout Japan. The most important of the haniwa were found in southern Honshū—especially the Kinai region around Nara—and northern Kyūshū. Haniwa grave offerings were made in numerous forms, such as horses, chickens, birds, fans, fish, houses, weapons, shields, sunshades, pillows, and male and female humans. Another funerary piece, the magatama, became one of the symbols of the power of the imperial house. Much of the material culture of the Kofun period is barely distinguishable from that of the contemporaneous southern Korean peninsula, demonstrating that at this time Japan was in close political and economic contact with continental Asia (especially with the southern dynasties of China) through Korea. Indeed, bronze mirrors cast from the same mould have been found on both sides of the Tsushima Strait.

Towards Asuka period

Kofun period changed into Asuka period in mid-6th century CE by the introduction of Buddhism. The religion was officially introduced at the year 538 by King Seong of Baekje, and this year is traditionally set for the epoch of the new period. Also, after the reunification of China by Sui Dynasty later in this century, Japan was deeply influenced by Chinese culture and consequently entered into a new cultural era.

Relation of Yamato court and Korean peninsula

According to the Book of Song. A Chinese emperor appointed five kings of Wa to the ruler of Baekje and Silla in 421. Yamato links to the Chinese Liu Song Dynasty in 425 and 478 were facilitated by the maritime knowledge and diplomatic connections of Baekje.

Japan of the Kofun period was very positive towards the introduction of Chinese culture. . Chinese and Korean immigrants played an important role in introducing Chinese civilization to early Japan.. Not only are there many material objects from mainland China and Korean peninsula that were exported to Japan such as bronze mirrors, iron, and pottery.

Iron working technology was introduced into Japan from Korea around 300. Korean peninsula was an important source of iron ingots to Japan. The special burial customs of the Koguryo culture had an important influence on other cultures in in Japan. Decorated tombs and painted tumuli which date from the fifth century and later found in Japan are generally accepted as Korean peninsula exports to Japan. The Takamatsuzuka Tomb even has paintings of woman dressed in distinctive Clothes written in wall painting of Goguryeo and Tang Dynasty.　　And, the astronomy figure of China was being written.

History texts

Most scholars agree that the Nihonshoki's the founding date of Japan as 660 BCE is mythical, and the thirteen earliest emperors of Japan are also not based on historical fact. Additionally, the Nihonshoki attributes dates a couple of sexagenary cycles (e.g. 120 years or 180 years) of history before they actually happened to make the relatively young Yamato state as respectable as contemporaneous Korean and Chinese states which shows another evidence of bias on the part of the writers.

While Kojiki and Nihonshoki claim that the Three Kingdoms of Korea paid tribute to the Yamato court, Korean and Chinese records from the period generally suggest a submissive Yamato court in relations with China and Korea (Baekje and Goguryeo).

Samguk Sagi (Chronicles of the Three Kingdoms) and Samguk Yusa (Memorabilia of the Three Kingdoms), both written in the Goryeo period of Korea, identify Goguryeo, Baekje, and Silla as highly independent and centralized states in comparison to the fledgling Yamato court. They also cite the great deal of Korean culture that was adpted by Wa, which in turn had been adopted by the Three Kingdoms from China. The two records do, however, mention that Baekje and Silla sent their princes as hostages to the Yamato court, as they did with each other, China, and Goguryeo, to ensure military support; King Asin of Baekje sent his son Jeonji in 397 and King Silseong of Silla sent his son Misaheun in 402.<ref name="kudara">Korean History Record Samguk Sagi : 三國史記 百済本紀 : 六年夏五月 王與倭國結好 以太子腆支爲質 秋七月大閱於漢水之南　< /ref>

See also

• History of Japan
• Tumulus
• Kuni no miyatsuko
• Kumaso
• Shichishito of Isonokami Shirine
• Gwanggaeto Stele
• Five kings of Wa

References

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  - Japan

Notes

1. Farris, William Wayne. Sacred Texts and Buried Treasures: Issues on the Historical Archaeology of Ancient Japan. University of Hawaii Press. p. 7. ISBN 0-8248-2030-4.
2. Kozo Yamamura (ed.). The Cambridge History of Japan. Cambridge University Press. p. 311. ISBN 0-521-22354-7.
3. http://books.google.com/books?ie=UTF-8&vid=ISBN0824820304&id=dCNioYQ1HfsC&vq=yamato+paekche&dq=kofun+tumuli+korea&lpg=PA104&pg=PA105&sig=3Me7_8p9Tdh1KAYJFUpG7L-Q8ho
4. ""Shinsen-shōjiroku" shizoku ichiran 『新撰姓氏録』氏族一覧". transcribed by Kazuhide Kitagawa. Retrieved 2006-05-31.
5. "Nihon no myōji 7000 ketsu seishi ruibetsu taikan Hata uji 日本の苗字7000傑 姓氏類別大観 秦氏". Retrieved 2006-05-31.
6. "Nihon no myōji 7000 ketsu seishi ruibetsu taikan Takamuko uji 日本の苗字7000傑 姓氏類別大観 高向氏". Retrieved 2006-10-15.
7. Imamura, Keiji. Prehistoric Japan: New Perspectives on Insular East Asia. University of Hawaii Press. p. 224. ISBN 0-8248-1852-0.
8. ^ Beasley, W. G. (Aug 31, 2000). The Japanese Experience: A Short History of Japan. University of California Press. ISBN 0-520-22560-0.{{cite book}}: CS1 maint: year (link)
9. "Complex of Koguryo Tombs". UNESCO World Heritage Centre. Retrieved 2006-05-31.
10. Sacred Texts and Buried Treasures: Issues on the Historical Archaeology of Ancient Japan. p. 95.
11. Seeley, Christopher. A History of Writing in Japan. Brill Academic Publishers. p. 23. ISBN 90-04-09081-9.
12. ,Nihon Shoki: Episode of Jingu of Japan:從今以後,長與乾坤,伏為飼部.其不乾船柂而春秋獻馬梳及馬鞭.復不煩海遠以每年貢男女之調,非東日更出西,且除阿利那禮河返以之逆流,及河石昇為星辰,而殊闕春秋之朝,怠廢梳、鞭之貢,天神地祇共討焉
13. Book of Song
14. "Complex of Koguryo Tombs". UNESCO World Heritage Centre. Retrieved 2006-05-31.
15. Sacred Texts and Buried Treasures: Issues on the Historical Archaeology of Ancient Japan. p. 95.
16. MSN Encalta http://jp.encarta.msn.com/media_262538992_761577854_-1_1/content.html
17. Sakamoto, Taro. The Six National Histories of Japan: Rikkokushi. UBC Press. p. 64. ISBN 0-7748-0379-7.
18. Korean History Record Samguk Sagi : 三國史記 新羅本紀 : 元年 三月 與倭國通好 以奈勿王子未斯欣爲質

This period is part of the Yamato period of Japanese History.

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