Japan. Various

him to Tsukushi. Ōtomo, though young in years, had already given evidence of great capacity and was exceptionally learned. The sovereign entertained a strong affection for him, and after returning from Tsukushi raised him to the position of prime minister. On the other hand, the relations between the emperor and his brother, Prince Ōama, were for some unknown reason inharmonious. When the emperor, perceiving the dangerous character of his malady, would fain have entrusted the administration of affairs after his death to Ōama, the latter pretending ill health declined the responsibility. The prince imperial was consequently proclaimed successor to the throne, and Ōama took the priestly order and retired to Mount Yoshino, partly for the purpose of praying for the soul of the deceased emperor, but partly also to dispel the suspicion with which the public regarded his acts. None the less, it was the common talk of the time that Ōama's retirement to Yoshino was as "the letting loose of a tiger on a moor." Twice did the ministers of state take the oath of allegiance to Prince Ōtomo, but rivalry and evil feeling continued to grow between the partisans of the new sovereign and those of Prince Ōama. In the end a state of open hostilities resulted. Prince Ōama, rapidly withdrawing to the eastern provinces, obtained possession of all the strategical positions, and was followed by large numbers of adherents. The emperor dispatched an army against the insurgents, and engagements took place in Mino, Ōmi, and Yamato, but on every occasion the imperial forces were routed, and the eastern army gradually pushed on to Ōtsu in Shiga. A final and desperate stand was made by the emperor's troops in the Seta district, but the battle ended in their total defeat, and the sovereign himself, escaping from the field, perished by his own hand at the age of twenty-five, after a reign of only eight months. This emperor is known in history as Kōbun. Prince Ōama succeeded to the throne under the name of Temmu. He had obtained the scepter under questionable circumstances, but as a ruler he showed high qualities, carrying on the administration with zeal and ability. He dispatched inspectors to all districts throughout the realm in order to acquire full knowledge of local affairs, and raised the military establishment to a state of high efficiency. On his death a princess, daughter of Tenchi and sister of Kōbun, succeeded to the throne as the Empress Jitō. In the third year of her reign the heir apparent, Prince Kusakabe, died. The empress convoked a council of all the high dignitaries of state to determine a successor to the prince, but they could not come to any agreement until Prince Kadono advanced the principle that when neither son nor grandson was available to succeed to the throne, the scepter should pass to the brothers and sisters of the sovereign in due order, since by no other means could disputes be avoided. The outcome was that Karu, son of the late Prince Kusakabe, was proclaimed heir apparent. He subsequently ascended the throne as the Emperor Mommu, well known in history for his ability and the codification under his direction of the laws of the Taihō period.[2]

      FOOTNOTES:

       Table of Contents

      [1] The following is a brief genealogical table of the sovereigns of this period of disputed successions:

      30. Emperor Bitatsu.--(Prince Oshisakahikohito).

       |

      +---------------------------------+

      |--34. Emperor Jōmyō.--38. Emperor Tenchi.--(41. Empress Jitō, consort of

      | | the 40th emperor, Temmu).

      | | |

      | | +----------------------------------+

      | | |

      | | +--(43. Empress Gemmyō, mother of the 42d

      | | | emperor Mommu).

      | | +--39. Emperor Kōbun.

      | | +--(Prince Shiki).--49. Emperor Kōnin.

      | |

      | 40. Emperor Temmu.--(Prince Kusakabe).

      | |

      | (Prince Toneri).--47. Emperor Junnin.

      +--(Prince Chinu.)--35. Empress Kōkyoku.--37. Empress Saimei.

       |

       36. Emperor Kōtoku.

[2] Chronological table of sovereigns.

      36. Emperor Kōtoku, 645–655.

       37. Empress Saimei, 655–668.

       38. Emperor Tenchi, 668–672.

       39. Emperor Kōbun, 672–673.

       40. Emperor Temmu, 673–690.

       41. Empress Jitō, 690–697.

       42. Emperor Mommu, 697–708.

Chapter V

       Table of Contents

THE NARA EPOCH. 710–794 AD

       Table of Contents

      In 708 A. D. the Empress Gemmyō ascended the throne and two years later the seat of government, which had hitherto moved from place to place, was fixed at Nara in the province of Yamato. The imperial palace, as well as the left and right halves of the city, were built with much state, the place being thenceforth known in Chinese style as Heijō ("castle of tranquillity"). The interval of seventy-five years from that date, comprising the reigns of seven successive sovereigns, is called in history the "Nara epoch," an epoch worthy of special reference for its great prosperity and refinement. Under the sway of the emperors Tenchi and Temmu the power of the throne had already increased considerably, and it was further enhanced by the ability of Mommu and his immediate successors, no little assistance being derived from the royal princes who occupied the highest posts in the administration with conspicuous talent. Side by side with the growth of the power of the crown, the influence of the Fujiwara family, descendants of Kamatair, also steadily advanced, until, as will be seen later, they came to overshadow the real authority of the sovereign. This, however, had not yet become noticeable during the earlier years of the Nara epoch, when the emperor was in theory and in practice at the apex of the grand centralized system of government inaugurated by the Taikwa reformation.

      Among the events of this period, none is more worthy of note than the marked spread of Buddhism. This result may be attributed, first, to the loyal faith of the imperial court, and, secondly, to the exertions of priests of high talent who labored in the cause of their creed with remarkable zeal and tact. Ever since the days of the Emperor Kimmei, when Buddhism was brought to Japan, its progress had been sure and strong, despite all opposition, until there came a time when the Emperor Temmu went so far as to order that every private house should have an altar for the worship of the Buddha. Subsequent sovereigns caused the canons to be copied and images to be made for all the provinces of the realm; and the Emperor Shōmu supplemented those measures by an edict requiring that provincial temples (kokubunji) should everywhere be built for priests and nuns. The ruling classes contributed liberally to the support of these places of worship, it being generally believed that by such means individual prosperity and national tranquillity could be secured. A huge image of Buddha, fifty-three feet high, was cast of copper and gold, which survives to this day in the temple where it was originally placed, the Tōtai-ji, at Nara.

      It is on record that Shōmu himself adopted the tonsure and took a Buddhist appellation. The mother of that sovereign, Miyako, and his consort, Kōmyō—both daughters of Fujiwara Fubito—were most zealous devotees of Buddhism, and with their coöperation the sovereign established in the capital an asylum for the support of the destitute and a charity hospital, where the poor received medical treatment and drugs gratis. Measures were also taken to rescue foundlings, and in general to relieve poverty and distress. Tradition tells us that the empress