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strong Chinese flavour, particularly in its Confucianism. 50 Though deemed a constitution it was, however, largely a set of guidelines for officials, with a particular emphasis on harmony (
wa
) and loyalty to the divine and therefore legitimate authority of the imperial line. Something of its nature can be seen from the opening words of Article One, which quote Confucius and state that ‘Harmony is to be valued’, and from the opening words of Article Eight, which are of a less grand and more specific character: ‘Let the ministers and functionaries attend the court early in the morning, and retire late.’ 51
    The Soga clan was the major influence in the early Yamato court, often controlling the imperial line itself. However, in 645 it was overthrown in a coup led by Fujiwara no Kamatari (614–99). The Fujiwara were to dominate court life in Japan for some centuries to come. But they did not change the Soga clan’s promotion of things Chinese. Along with the future Emperor Tenji (r.661–71), Kamatari put in place a number of ambitious reforms based on the Chinese model of central government. These reforms are known collectively as the Taika (Great Change) Reform(s) of 645.
    One major reform was the nationalisation of land. Paddies were henceforth to be allocated by the government. Every six years all free adult males received approximately 0.3 acres, and females 0.2 acres. Other reforms included taxation in the form of produce and not simply labour, a restructuring of ranks, and, in contrast to the previous practice of shifting capitals, the establishment of a permanent capital (at Naniwa, present-day Ōsaka, though in practice this did not remain the capital for more than a few years). Moreover, orders were given for the surveying and registering of land and population. Taxation practices and claimed ranks of various local officials were investigated with a view to eliminating corruption. Unauthorised weapons were confiscated.
    Chinese-style law codes were drawn up in connection with these reforms. They emphasised the authority of the emperor and thus the centralisation of power, and they also addressed the rationalisation of bureaucracy. These various laws are known generically as
ritsury, ritsu
being essentially penal sanctions and
ry
being instructions for officials. 52 Though not always carried out as intended,
ritsury
law during the eighth century permitted a small group of around 400 officials to control a country of about five million people. 53
    The population had grown markedly through the Yamato period from the estimated two to three million at the end of the Yayoi period. Though small relative to China’s population of more than 60 million, the five million or so people in Japan at the end of the seventh century represented a huge figure compared to European populations of the time. 54
    Population growth seems to have progressed in waves. The birth rate was high but so too was the mortality rate, especially among infants. A major factor in this was the waves of epidemic disease such as smallpox transmitted through extensive contact with the continent, against which the insular Japanese had developed little or no immunity. 55
    Some idea of the helplessness of people in the face of the ravages of these diseases is seen in the poetry of Yamanoue Okura (ca 660–733). An official eventually elevated to the rank of minor aristocrat but of humble origin, Okura was one of the few poets before modern times to write of everyday life, including subjects shunned by other poets such as illness and poverty. Moreover, he was a true family man, one of the few ‘manager-officials’ ever recorded in Japan’s history to leave a function early and openly in order to spend time with his family. 56 He is thus a valuable source of information on ‘real life’ around this point in history. He writes as follows on the death of his young son Furuhi. 57
The seven treasures
Prized by man in this world –
What are they to