The Age of the Gods
The spirituality of the Japanese people is an essential trait of this nation, closely linked to the myths and stories of early Japan. The creation of Japan through divine sources is clearly represented in the creation myths in the Kojiki and Nihon Shoki, which interpret the establishment of the 14 Japanese islands by the gods. According to the stories, the entire landmass of Japan was produced by a pair of siblings, who provided the Japanese people with the land to live on and further continued the legacy of the gods (“The Age of the Gods,” p. 1). Given the remarkable origin of the islands and the involvement of the godly powers in their construction, it becomes evident that the people of Japan highly value their spirituality, expressing their gratitude through religion.
Furthermore, of significant interest are the divine roots of the Japanese emperor, also referred to as the Impetuous Male. According to the myths, “For his misdeeds Impetuous Male was banished from heaven” (“The Age of the Gods,” p. 1). Therefore, as the Male later established a palace in the land of Japan, originating the sovereignty of the nation, he became the first emperor of this country. The imperial rule, by extension, becomes a power gifted by the divine source, highly respected by the Japanese.
I believe that the age of the gods perfectly captures the emergence of Japan, providing an insight into the religious dogmas and the importance of the emperor in the lives of the citizens. The source establishes a connection between the creation of the Japanese landmass, specifying the reasons behind this endeavor and linking it to the manifestations of divine power. Furthermore, the deeds of the first emperor and the genesis of his governmental authority are also explained, thus clarifying the subsequent effects of imperial rule. The understanding of the religious practices and the beliefs behind the authority of the emperor is the vital subject that could be derived from the reading, advancing the knowledge regarding the Japanese culture.
The Reform Edict of Taika
The reforms suggested by the emperor in 646 significantly impacted the regional clan leaders, necessitating a proper response. If I were chosen to occupy such a position, I would have responded negatively to such changes, as the alterations greatly affect the community, undermining the authority of the chief. The ordinary way of life in the local areas is drastically changed, as a number of titles become abolished and a novel occupation, Daibu, is being introduced (“The Reform Edict of Taika,” p. 3).
Furthermore, as the transportation through the capital is more regulated, with additional forces distributed to the barriers, the increased control over the population might be damaging in the long term. According to the guidelines, “Barriers and outposts shall be erected,” and “mountains and rivers shall be regulated” (“The Reform Edict of Taika,” p. 3). Although some of these regulations appear beneficial, for instance, the procedures of instituting an alderman, the overall purpose of the novel introductions seems extensively controlling.
The resource examined is exceptionally distinct from the first reference analyzed, as it refers to the change in the legal and organizational structure. While the age of the gods is a mythological piece that establishes the leading religious beliefs and explains the origin of the emperor’s powers from the folklore perspective, the reform edict of Taika handles more grounded and official matters, distinguishing the new rules for both the local districts and the capital areas.
References
Lu, David. 1997. “The Reform Edict of Taika.” Armonk, New York: M. E. Sharpe.
“The Age of the Gods.” Columbia University. n. d. Web.