Imperial Rescript on the Worship of Shinto Deities
In 607, the "Imperial Rescript on the Worship of Shinto Deities" was issued (as recorded in the Nihon Shoki). Through this decree, the Imperial Court commanded the nation to revere Shinto deities and ensured that Shinto rituals were never neglected.
Shinto and Buddhism have long coexisted in Japan, as neither is a monotheistic religion. Shinto is polytheistic and animistic, finding the divine in all aspects of nature. Meanwhile, the Buddha embarked on an ascetic life to seek liberation from the four unavoidable sufferings—birth, aging, sickness, and death—attaining enlightenment by accepting these realities and letting go of worldly attachments. Buddhist monks continue to follow this path today.
Both religions share a deep respect for the environment, which has naturally led to the conservation of nature over the centuries: Tadasu no Mori is a primeval forest over 2,000 years old surrounding Shimogamo Shrine in Kyoto. Kasugayama Primeval Forest has been protected for over 1,000 years as a sacred area of Kasuga Grand Shrine, prohibiting hunting and logging.
Until the end of the Edo period, Shinto shrines and Buddhist temples were often located on the same grounds. Even today, it is common to visit either a shrine or a temple at the beginning of the new year. When people ask, "Which one should I visit?" the typical answer is, "Whichever you prefer." For instance, I have often visited Tsurugaoka Hachiman-gu Shrine, and occasionally Kawasaki Daishi Heikenji Temple, to welcome the new year.
Japan’s International Debut
In 607, the diplomat Ono no Imoko was dispatched to the Sui Dynasty with a diplomatic message, as recorded in the Nihon Shoki (Chronicles of Japan). This marked a significant step in Japan’s official diplomatic relations with China. During this mission, Ono no Imoko presented a letter from Empress Suiko to Emperor Yang of Sui.
According to the Book of Sui (Suishu), the letter famously began: "From the Emperor of the Land of the Rising Sun to the Emperor of the Land of the Setting Sun." Emperor Yang was reportedly outraged by this opening. However, many researchers argue that the phrase "Land of the Setting Sun" was not intended as an insult. Instead, the tension arose because the letter implied that Japan held equal status with the Sui Dynasty—a direct challenge to the Sino-centric world order, in which the Chinese Emperor was believed to be the sole supreme ruler. Although the Emperor initially rejected the letter as expected, the envoys were not executed.
The Japanese court believed there was a strategic opportunity to establish relations with Sui. Following a conflict in Northeast China, the Sui Dynasty had launched an invasion of Goguryeo in 598. The Japanese delegation arrived during a period of ongoing tension between Sui and Goguryeo. Sui likely deemed it unwise to drive Japan into an alliance with their enemy, Goguryeo. Furthermore, Japan’s devotion to Buddhism and its developing legal system led the Sui Dynasty to recognize Japan as a civilized state.
In 608, the delegation returned to Japan accompanied by the Sui diplomat Pei Shiqing. Although Ono no Imoko reported that he had lost the Emperor’s reply, he was not punished. Some historians infer that the letter was intentionally "lost" or suppressed to save Japan’s face, as it may have contained content unfavorable or condescending to the Japanese court. Historically, diplomatic correspondence was sometimes altered or withheld to preserve the dignity of both parties. When Pei Shiqing eventually returned to China, he was accompanied by Ono no Imoko and a group of eight scholars—four students and four monks. These individuals remained in China for over 20 years, eventually returning to Japan to play a crucial role in the nation’s political reforms.
After the Death of Prince Shotoku
Prince Shotoku passed away at the age of 47 (or 48) in either 621 or 622. While the Nihon Shoki (Chronicles of Japan) records his death in 621, other sources such as the Jogu Shotoku Hoo Teisetsu (Biography of Prince Shotoku) suggest it was in 622.
Following his death, a conflict over imperial succession arose between Shotoku’s son, Prince Yamashiro (Yamashiro no Oe no Ou), and Soga no Emishi, the son of Umako. After the real power shifted from Emishi to his own son, Soga no Iruka, tensions between Yamashiro and Iruka escalated sharply. In 643, troops loyal to Iruka stormed Ikaruga-no-miya Palace, the residence of Prince Shotoku and Yamashiro. The palace was subsequently burned to the ground.
Prince Yamashiro, along with his family and a few retainers, managed to escape the palace and flee to Mount Ikoma. He reportedly chose to end his own life to prevent further bloodshed, honoring his father's teachings of harmony." They eventually returned to Ikaruga-dera Temple (the original Horyu-ji). There, the entire family—including the elderly and children—committed suicide. It is said that Soga no Emishi was outraged upon hearing that Iruka had driven Yamashiro to his death.
Ironically, this violence soon led to the Soga clan's own downfall; Iruka was assassinated and Emishi was killed in 645 (the Isshi Incident), as recorded in the Nihon Shoki. Historical accounts also suggest that other imperial family members, such as Prince Karu (the future Emperor Kotoku), may have participated in the initial attack on Prince Yamashiro. As a result of these bloody conflicts, the Soga clan ultimately lost its grip on power.
Traces of Horyu-ji
According to the Nihon Shoki, Prince Shotoku built Ikaruganomiya Palace in 601 and moved there in 605. He established the Ikaruga temple complex—including Horyu-ji, Chugu-ji, Horin-ji, and Hokki-ji—to the west of the palace.
The current Horyu-ji Temple consists of two main areas: the Sai-in (Western Precinct) and the To-in (Eastern Precinct). Ikaruganomiya Palace is believed to have been located on the site of the To-in, where archaeological excavations have uncovered pillar holes and the remains of a well. According to the Nihon Shoki (Chronicles of Japan), the original Horyu-ji buildings were entirely destroyed by a fire caused by lightning in 670. In 1939, archaeologists excavated an old ruin known as Wakakusa Garan, located southeast of the Sai-in. They discovered that these ruins were likely the remains of the original Horyu-ji temple that burned down in 670. Interestingly, the old and new temple complexes face in different directions. While the original temple was aligned more closely with the cardinal points, the reconstructed Sai-in is tilted slightly to the west.
The existing buildings of the Sai-in are thought to have been reconstructed in the late 7th century, making them some of the oldest wooden structures in the world. In 2004, the Nara National Research Institute for Cultural Properties announced that the wood used for the current Kondo (Main Hall), the Five-Story Pagoda, and the Middle Gate was felled between the late 650s and late 690s. Notably, some timber in the Kondo was cut between the late 650s and 669. This suggests that a plan to build the Sai-in may have existed before the fire of 670, or that the construction periods of the current Sai-in and the original Wakakusa Garan might have partially overlapped. Furthermore, the shinbashira (central pillar) of the Five-Story Pagoda was found to be from a tree cut in 594, leading some to believe that the old pillar was reused for the new pagoda.
The Mysteries of Horyu-ji
Did the original temple truly burn down in 670? Who was responsible for rebuilding the Sai-in? Why was the new precinct built on a different site and oriented in a different direction? Many mysteries still remain hidden within these ancient walls.
In Closing
It is widely believed that the compilers of the Nihon Shoki portrayed Prince Shotoku as a legendary hero to align with the political agendas of the ruling elite at the time, even as Soga no Umako remained at the helm of the government.
In the Nihon Shoki, in political matters, Prince Shotoku’s name appears only in connection with a few key events: the conflict between the pro-Buddhist and anti-Buddhist factions (the Teibi Rebellion) in 587, his appointment as regent in 593, and the promulgation of the Seventeen-Article Constitution in 604.
Furthermore, a significant distance of 20 km separated the political center of Asuka from Ikaruga-no-miya Palace, where the Prince resided. In an era without modern transportation, a daily commute would have been nearly impossible. For this reason, some people suggest that he chose to withdraw from central politics in 601, when construction on his palace began, and officially stepped down in 605.
Although Prince Shotoku held a high position in the government, there is a lack of contemporary evidence to confirm his specific achievements or his direct contribution to public policy. While he remains one of the most famous figures in Japanese history, his true character and lived experience remain shrouded in mystery. Nevertheless, the enduring beauty and cultural significance of Horyu-ji Temple continue to captivate all who visit, serving as a silent witness to a man who envisioned a peaceful and unified Japan.
(I had this blog post reviewed by AI. It not only corrects my grammar and vocabulary, but also corrects my writing into a polished literary style. However, a final check is necessary. There was a risk of being led in an unintended direction. I will continue to use AI, as it increases my writing speed.)
