Post by History Defender on Jun 23, 2015 22:14:04 GMT
The Kofun period (古墳時代 Kofun jidai?) is an era in the history of Japan from around 250 to 538. It follows the Yayoi period. The word kofun is Japanese for the type of burial mounds dating from this era. The Kofun and the subsequent Asuka periods are sometimes referred to collectively as the Yamato period. The Kofun period is the oldest era of recorded history in Japan; as the chronology of its historical sources tends to be very distorted, studies of this period require deliberate criticism and the aid of archaeology.
The Kofun period is divided from the Asuka period by its cultural differences. The Kofun period is characterized by a Shinto culture which existed[citation needed] prior to the introduction of Buddhism. Politically, the leader of a powerful clan won control over much of west Honshū and the northern half of Kyūshū and eventually established the Imperial House of Japan. Kofun burial mounds on Tanegashima and two very old Shinto shrines on Yakushima suggest that these islands were the southern boundaries of the Yamato state,[1] while its northernmost extent was as far north as Tainai in the modern Niigata Prefecture, where mounds have been excavated associated with a person with close links to the Yamato kingdom.[2]
Kofun are defined as the burial mounds built for the people of the ruling class during the 3rd to 7th centuries in Japan,[3] and the Kofun period takes its name from these distinctive earthen mounds. The mounds contained large stone burial chambers. Some are surrounded by moats.
Kofun come in many shapes, with round and square being the simplest. A distinct style is the keyhole-shaped kofun, with its square front and round back. Kofun range in size from several meters to over 400 meters in length. Unglazed pottery figures called Haniwa were buried under the circumference.
The oldest Japanese kofun is said to be Hokenoyama Kofun located in Sakurai, Nara, which dates to the late 3rd century. In the Makimuku district of Sakurai, later 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 Daisenryō Kofun exist), and then throughout the country (except for Tōhoku region) in the 5th century. Keyhole kofun disappeared later in the 6th century, probably because of the drastic reformation which took place in the Yamato court; Nihon Shoki records the introduction of Buddhism at this time. The last two great kofun are the Imashirozuka kofun (length: 190m) of Osaka, which is believed by current scholars to be the tomb of Emperor Keitai, and the Iwatoyama kofun (length: 135m) of Fukuoka which was recorded in Fudoki of Chikugo to be the tomb of Iwai, the political archrival of Keitai.
While conventionally assigned to the period from 250 AD, 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 the 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 prefecture), Kenu (northern Kantō), 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, Yamato's relationships with China are likely to have begun in the late 4th century, according to the Book of Song.
The Yamato polity, which emerged by the late 5th century, was distinguished by powerful clans (豪族: Gōzoku). Each clan was headed by a patriarch (氏上: Uji-no-kami) 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. Powerful clan leaders were awarded kabane, a title that denoted a political rank. This title was inherited, and used instead of the family name.
The Kofun period of Japanese culture is also sometimes called the Yamato period by some Western scholars, since this local chieftainship rose 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 first half of the Kofun period, other regional chieftainships, such as Kibi were in close contention for dominance or importance. The 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. The famous powerful clans were the Soga, Katsuraki, Heguri, Koze clans in the Yamato and Bizen Province, and the Kibi clans in the Izumo Province. The Ōtomo and Mononobe clans were the military leaders, and the Nakatomi and Inbe clans handled rituals. The Soga clan provided the highest minister in the government, while the Ōtomo and Mononobe clans provided the second highest ministers. The heads of provinces were called Kuni-no-miyatsuko. The crafts were organized into guilds.
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 Honshū "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 modern-day Kai province is mentioned as one of the locations where prince Yamato Takeru sojourned in his said military expedition.
The 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 the late 4th century is located.
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 rulers' titles 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.
Many of the clans and local chieftains that made up the Yamato polity claimed descent from the imperial family or other tribal Gods. The archeological evidence for such clans is found in the 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 a number of clans claiming origins in China or the Korean peninsula.
In the 5th century, the Kazuraki clan (葛城氏), descending from the legendary grandson of Emperor Kōgen, was the most prominent power in the court and intermarried with the imperial family. After Kazuraki declined in the late 5th century, the Ōtomo clan temporarily took its place. When Emperor Buretsu died with no apparent heir, it was Ōtomo no Kanamura who recommended Emperor Keitai, a very distant imperial relative who resided in Koshi Province, as the new monarch. However, Kanamura resigned due to the failure of his diplomatic policies, and the court was eventually controlled by the Mononobe and Soga clans at the beginning of the Asuka period.
Toraijin refers to people who came to Japan from abroad in a broad sense, but it also refers to people who became naturalized citizens of ancient Japan from the Chinese continent via the Nansei Islands or the Korean Peninsula in ancient times in a limited sense. They introduced many aspects of Chinese culture to Japan. Valuing their knowledge and culture, the Yamato government gave preferential treatment to toraijin. The elements of Chinese culture introduced to the Yamato Imperial Court are very important.[4] According to the book Shinsen Shōjiroku compiled in 815, a total 154 out of 1,182 clans in the Kinai area on Honshū were regarded as people with foreign genealogy. The book specifically mentions 163 were from China, 104 such families from Baekje (Paekche in the older romanization), 41 from Goguryeo, 6 from Silla, and 3 from Gaya.[5] They might be families that moved to Japan between the years A.D. 356-645.
Many important figures were also immigrants from China. Chinese immigrants also had considerable influence according to the Shinsen Shōjiroku,[5] 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 Nihon Shoki, the Hata clan, which was composed of descendants of Qin Shi Huang,[6] arrived at Yamato in 403 (the fourteenth year of Ōjin) leading the people of 120 provinces. According to the Shinsen Shōjiroku, the Hata clan were dispersed in various provinces during the reign of Emperor Nintoku and were made to undertake sericulture and the manufacturing of silk for the court. When the finance ministry was set up in Yamato Court, Hata no Otsuchichi (秦大津父) became Tomo no miyatsuko (the chief of various departments of the Yamato Court) and was appointed Okura no jo (Ministry of the Treasury), and the heads of family seem to have served as financial officials of the Yamato Court.
In 409 (the twentieth year of Ōjin), Achi-no-Omi, the ancestor of the Yamato-Aya clan, which was also composed of Chinese immigrants, arrived with people from 17 districts. According to the Shinsen Shōjiroku, 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 Takamuko clan is a descendant of Cao Cao. Takamuko no Kuromaro was a center member of Taika Reform.[7]
Among the many Korean immigrants who settled in Japan beginning in the 4th century, some came to be the progenitors of Japanese clans. According to Kojiki and Nihon Shoki, the oldest record of a Silla immigrant is Amenohiboko, a legendary prince of Silla who settled to Japan at the era of Emperor Suinin, perhaps around the 3rd or 4th century.
Baekje and Silla sent their princes as hostages to the Yamato court in exchange for military support.[8] [9] [10] [11] For example, King Muryeong of Baekje was born in Kyushu (筑紫) of Japan as a child of hostage in 462,[12] and left a son in Japan who settled there and became an ancestor of the Yamato no Fubito (和史 "Scribes of Yamato"?) clan of minor nobility. According to the Shoku Nihongi (続日本紀?), Takano no Niigasa, background of the naturalized clansmen Yamato-no-Fumito (和史?), was a 10th-generation descendant of King Muryeong of Baekje who was chosen as a concubine for Emperor Kōnin and subsequently became the mother of Emperor Kammu.
Chinese, Korean and Japanese wrote accounts of history mostly in Chinese characters, making original pronunciations difficult to trace.
While writing was largely unknown to the indigenous Japanese of this period, the literary skills of foreigners seem to have become increasingly appreciated by the Japanese elite in many regions. The Inariyama Sword, tentatively dated 471 or 531, contains Chinese-character inscriptions in styles used in China at the time.[13]
The cavalry wore armour, carried swords and other weapons, and used advanced military methods like those of northeast Asia. Evidence of these advances is seen in haniwa (埴輪?, "clay ring"), the clay offerings placed in a ring on and around the tomb mounds of the ruling elite. The most important of these haniwa were found in southern Honshū—especially the Kinai region around Nara prefecture—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 (勾玉?, "curved jewel"), became one of the symbols of the power of the imperial house.
Much of the material culture of the Kofun period demonstrates that Japan at this time was in close political and economic contact with continental Asia, especially with the southern dynasties of China, via the countries of the Korean peninsula. Indeed, bronze mirrors cast from the same mould have been found on both sides of the Tsushima Strait. Irrigation, sericulture, and weaving were also brought to Japan by Chinese immigrants who are mentioned in the ancient Japanese histories. For instance, the Hata clan of Chinese origin (秦?, read "Qín" in Chinese) introduced sericulture and certain kinds of weaving.[14]
The Kofun period gave way to the Asuka period in mid-6th century AD with the introduction of Buddhism. The religion was officially introduced the year 538, and this year is traditionally taken as the start of the new period. The Asuka period also coincided with the reunification of China under the Sui Dynasty later in this century. Japan became deeply influenced by Chinese culture, adding a broader cultural context to the religious distinction between the Kofun and Asuka periods.
The Kofun period is divided from the Asuka period by its cultural differences. The Kofun period is characterized by a Shinto culture which existed[citation needed] prior to the introduction of Buddhism. Politically, the leader of a powerful clan won control over much of west Honshū and the northern half of Kyūshū and eventually established the Imperial House of Japan. Kofun burial mounds on Tanegashima and two very old Shinto shrines on Yakushima suggest that these islands were the southern boundaries of the Yamato state,[1] while its northernmost extent was as far north as Tainai in the modern Niigata Prefecture, where mounds have been excavated associated with a person with close links to the Yamato kingdom.[2]
Kofun are defined as the burial mounds built for the people of the ruling class during the 3rd to 7th centuries in Japan,[3] and the Kofun period takes its name from these distinctive earthen mounds. The mounds contained large stone burial chambers. Some are surrounded by moats.
Kofun come in many shapes, with round and square being the simplest. A distinct style is the keyhole-shaped kofun, with its square front and round back. Kofun range in size from several meters to over 400 meters in length. Unglazed pottery figures called Haniwa were buried under the circumference.
The oldest Japanese kofun is said to be Hokenoyama Kofun located in Sakurai, Nara, which dates to the late 3rd century. In the Makimuku district of Sakurai, later 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 Daisenryō Kofun exist), and then throughout the country (except for Tōhoku region) in the 5th century. Keyhole kofun disappeared later in the 6th century, probably because of the drastic reformation which took place in the Yamato court; Nihon Shoki records the introduction of Buddhism at this time. The last two great kofun are the Imashirozuka kofun (length: 190m) of Osaka, which is believed by current scholars to be the tomb of Emperor Keitai, and the Iwatoyama kofun (length: 135m) of Fukuoka which was recorded in Fudoki of Chikugo to be the tomb of Iwai, the political archrival of Keitai.
While conventionally assigned to the period from 250 AD, 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 the 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 prefecture), Kenu (northern Kantō), 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, Yamato's relationships with China are likely to have begun in the late 4th century, according to the Book of Song.
The Yamato polity, which emerged by the late 5th century, was distinguished by powerful clans (豪族: Gōzoku). Each clan was headed by a patriarch (氏上: Uji-no-kami) 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. Powerful clan leaders were awarded kabane, a title that denoted a political rank. This title was inherited, and used instead of the family name.
The Kofun period of Japanese culture is also sometimes called the Yamato period by some Western scholars, since this local chieftainship rose 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 first half of the Kofun period, other regional chieftainships, such as Kibi were in close contention for dominance or importance. The 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. The famous powerful clans were the Soga, Katsuraki, Heguri, Koze clans in the Yamato and Bizen Province, and the Kibi clans in the Izumo Province. The Ōtomo and Mononobe clans were the military leaders, and the Nakatomi and Inbe clans handled rituals. The Soga clan provided the highest minister in the government, while the Ōtomo and Mononobe clans provided the second highest ministers. The heads of provinces were called Kuni-no-miyatsuko. The crafts were organized into guilds.
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 Honshū "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 modern-day Kai province is mentioned as one of the locations where prince Yamato Takeru sojourned in his said military expedition.
The 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 the late 4th century is located.
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 rulers' titles 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.
Many of the clans and local chieftains that made up the Yamato polity claimed descent from the imperial family or other tribal Gods. The archeological evidence for such clans is found in the 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 a number of clans claiming origins in China or the Korean peninsula.
In the 5th century, the Kazuraki clan (葛城氏), descending from the legendary grandson of Emperor Kōgen, was the most prominent power in the court and intermarried with the imperial family. After Kazuraki declined in the late 5th century, the Ōtomo clan temporarily took its place. When Emperor Buretsu died with no apparent heir, it was Ōtomo no Kanamura who recommended Emperor Keitai, a very distant imperial relative who resided in Koshi Province, as the new monarch. However, Kanamura resigned due to the failure of his diplomatic policies, and the court was eventually controlled by the Mononobe and Soga clans at the beginning of the Asuka period.
Toraijin refers to people who came to Japan from abroad in a broad sense, but it also refers to people who became naturalized citizens of ancient Japan from the Chinese continent via the Nansei Islands or the Korean Peninsula in ancient times in a limited sense. They introduced many aspects of Chinese culture to Japan. Valuing their knowledge and culture, the Yamato government gave preferential treatment to toraijin. The elements of Chinese culture introduced to the Yamato Imperial Court are very important.[4] According to the book Shinsen Shōjiroku compiled in 815, a total 154 out of 1,182 clans in the Kinai area on Honshū were regarded as people with foreign genealogy. The book specifically mentions 163 were from China, 104 such families from Baekje (Paekche in the older romanization), 41 from Goguryeo, 6 from Silla, and 3 from Gaya.[5] They might be families that moved to Japan between the years A.D. 356-645.
Many important figures were also immigrants from China. Chinese immigrants also had considerable influence according to the Shinsen Shōjiroku,[5] 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 Nihon Shoki, the Hata clan, which was composed of descendants of Qin Shi Huang,[6] arrived at Yamato in 403 (the fourteenth year of Ōjin) leading the people of 120 provinces. According to the Shinsen Shōjiroku, the Hata clan were dispersed in various provinces during the reign of Emperor Nintoku and were made to undertake sericulture and the manufacturing of silk for the court. When the finance ministry was set up in Yamato Court, Hata no Otsuchichi (秦大津父) became Tomo no miyatsuko (the chief of various departments of the Yamato Court) and was appointed Okura no jo (Ministry of the Treasury), and the heads of family seem to have served as financial officials of the Yamato Court.
In 409 (the twentieth year of Ōjin), Achi-no-Omi, the ancestor of the Yamato-Aya clan, which was also composed of Chinese immigrants, arrived with people from 17 districts. According to the Shinsen Shōjiroku, 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 Takamuko clan is a descendant of Cao Cao. Takamuko no Kuromaro was a center member of Taika Reform.[7]
Among the many Korean immigrants who settled in Japan beginning in the 4th century, some came to be the progenitors of Japanese clans. According to Kojiki and Nihon Shoki, the oldest record of a Silla immigrant is Amenohiboko, a legendary prince of Silla who settled to Japan at the era of Emperor Suinin, perhaps around the 3rd or 4th century.
Baekje and Silla sent their princes as hostages to the Yamato court in exchange for military support.[8] [9] [10] [11] For example, King Muryeong of Baekje was born in Kyushu (筑紫) of Japan as a child of hostage in 462,[12] and left a son in Japan who settled there and became an ancestor of the Yamato no Fubito (和史 "Scribes of Yamato"?) clan of minor nobility. According to the Shoku Nihongi (続日本紀?), Takano no Niigasa, background of the naturalized clansmen Yamato-no-Fumito (和史?), was a 10th-generation descendant of King Muryeong of Baekje who was chosen as a concubine for Emperor Kōnin and subsequently became the mother of Emperor Kammu.
Chinese, Korean and Japanese wrote accounts of history mostly in Chinese characters, making original pronunciations difficult to trace.
While writing was largely unknown to the indigenous Japanese of this period, the literary skills of foreigners seem to have become increasingly appreciated by the Japanese elite in many regions. The Inariyama Sword, tentatively dated 471 or 531, contains Chinese-character inscriptions in styles used in China at the time.[13]
The cavalry wore armour, carried swords and other weapons, and used advanced military methods like those of northeast Asia. Evidence of these advances is seen in haniwa (埴輪?, "clay ring"), the clay offerings placed in a ring on and around the tomb mounds of the ruling elite. The most important of these haniwa were found in southern Honshū—especially the Kinai region around Nara prefecture—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 (勾玉?, "curved jewel"), became one of the symbols of the power of the imperial house.
Much of the material culture of the Kofun period demonstrates that Japan at this time was in close political and economic contact with continental Asia, especially with the southern dynasties of China, via the countries of the Korean peninsula. Indeed, bronze mirrors cast from the same mould have been found on both sides of the Tsushima Strait. Irrigation, sericulture, and weaving were also brought to Japan by Chinese immigrants who are mentioned in the ancient Japanese histories. For instance, the Hata clan of Chinese origin (秦?, read "Qín" in Chinese) introduced sericulture and certain kinds of weaving.[14]
The Kofun period gave way to the Asuka period in mid-6th century AD with the introduction of Buddhism. The religion was officially introduced the year 538, and this year is traditionally taken as the start of the new period. The Asuka period also coincided with the reunification of China under the Sui Dynasty later in this century. Japan became deeply influenced by Chinese culture, adding a broader cultural context to the religious distinction between the Kofun and Asuka periods.