Harmony is top priority- Prince Shotoku and his time(3)

 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.)

Harmony is top priority- Prince Shotoku and his time(2)

 The Seventeen-Article Constitution 

According to the Nihon Shoki, Prince Shotoku promulgated the Seventeen-Article Constitution in 604.

Although it is called a "constitution," it differs from modern legal frameworks; it is a set of moral codes and ethical guidelines for government officials and powerful clans. The constitution incorporates teachings from Buddhism, Confucianism, and Legalism.

Most researchers believe that the compilers of the Nihon Shoki embellished the text. Since it includes official titles that did not exist at the time of Prince Shotoku, some scholars argue it was significantly altered or even created in later eras. A researcher presumes that an original version was indeed drafted during the Suiko period in the 6th century.

The Seventeen-Article Constitution (Selected Summary)

I. Harmony is to be valued above all else.

Collaborate peacefully regardless of affiliation. Avoid letting hostility take control. Partisanship often causes us to lose sight of the big picture. If participants discuss matters harmoniously, any goal can be achieved.

II. Have deep faith in Buddhism.

Respect the Buddha, his teachings, and those who follow them. True villains are rare; most people can be guided by reason if they learn the teachings of Buddha.

III. Always follow the Emperor’s orders.

IV. Officials must act with courtesy.

Politeness is the foundation of good governance. It maintains social order and the hierarchy of officials. If superiors lack manners, social order breaks down and crime increases.

V. Put aside greed and ensure fair justice.

Do not work for personal gain. Trials must be fair. It is unacceptable for officials to favor the wealthy due to bribes while ignoring the pleas of the poor.

VI. Deal with things after discerning right and wrong. 

Spread news of people's good actions. If you witness a crime, encourage the offender to reform. Flatterers and deceivers are "sharp weapons" that ruin the state and destroy the people.

VII. Fulfill your own duties without interference.

Every person has a specific role.  While few are born wise, people can become wise through learning.  Assigning the right person to the right position ensures a nation's security. An ancient sage king sought the right person for a role, rather than creating a role for a person.

VIII. Officials should work hard from early morning until  late evening.

The workload is heavy, so officials must start early to be prepared for any emergencies.

IX. Do your job with complete honesty.

A lack of integrity leads to failure in everything.

X. Respect different opinions and control your anger.

Everyone has their own perspective. While everyone thinks they are right, most people are actually quite similar. If someone gets angry with you, reflect on whether you might be at fault. Listen to others' opinions even if you are sure you are right.

XI. Evaluate subordinates fairly when giving rewards or punishments.

Nowadays, officials often fail to reward achievements and sometimes punish innocent people. This must be handled justly.

XII. Local officials should not collect extra taxes for their own profit.

Avoid double taxation. A country cannot have two masters, and the people should not be burdened for an official’s personal gain.

XIII. Understand the work of your colleagues and superiors.

Sometimes you may be unable to work due to circumstances, so everyone should cooperate. Never say "this is not my business."

XIV. Do not hold grudges or feel envious.

 Envy knows no bounds. If you resent those with superior talent or knowledge, great leaders will never be discovered. This prevents the country from finding the right leaders.

XV. Focus on the public interest without letting personal feelings interfere.

Personal feelings disrupt work and have a negative impact on the performance of public agencies.

XVI. Employ the people's labor only at appropriate times.

Farmers should not be forced to do public work during the busy farming seasons.

XVII. Major decisions should not be made in isolation. 

Important matters must be discussed with others. Looking at things from multiple perspectives helps you avoid serious mistakes.

Commentary on Article 1

Today, many Japanese people misunderstand the meaning of Article 1. It is not about simply "going along with others." Shotoku lived in a violent age. While some argue that Article 1 is based on the Analects of Confucius, I believe that "Wa" (和,harmony) in this context specifically refers to "peace" (平和,heiwa) to end the cycle of violence.

Harmony is top priority- Prince Shotoku and his time(1)

 According to the Chronicles of Japan (Nihon Shoki), Prince Shotoku passed away on the 22nd day of the second month of the lunisolar calendar. This date roughly corresponds to March in the Gregorian calendar. 

Annual memorial services for the Prince are held on March 22nd at the Horyu-ji Temple(法隆寺) and on April 22nd at the Shitenno-ji Temple(四天王寺). The service is known as O-e-shiki(御会式) at the Horyu-ji and Shoryo-e(聖霊会) at the Shitenno-ji. Both temples were founded by the Prince. While Horyu-ji holds the service annually, it conducts a special large-scale ceremony every ten years on April 22nd.

Prince Shotoku was born in 574.

Among Japanese temples, Horyu-ji is my favorite.

Every Sunday, NHK broadcasts a year-long historical drama series (known as the Taiga drama). A few years ago, a survey revealed that Prince Shotoku was the figure people most wanted to see featured in the lead role. He consistently ranks near the top of any poll regarding Japan’s favorite historical icons. Despite his popularity, much of his life remains shrouded in mystery, with some scholars even questioning his historical existence.

Buddhism vs. Shinto

Shinto is an indigenous religion centered on nature worship, while Buddhism was introduced to Japan from the Korean Peninsula in the 6th century. Following the death of Emperor Yomei, Prince Shotoku's father, in 587, the power struggle between the adherents of Shinto and Buddhism escalated into armed conflict.

At the time, the Soga clan—led by Soga no Umako—was gaining significant influence through its connections with immigrants from the Korean Peninsula, who brought advanced technology and Buddhist scriptures to Japan. Prince Shotoku strengthened this alliance by marrying Umako's daughter, joining the pro-Buddhist faction.

The conflict concluded with a victory for the Buddhist side. Although Emperor Sushun ascended as the 32nd Emperor, he soon clashed with Umako, who held the actual political power. This confrontation ultimately led to the Emperor's assassination.

Regent for Empress Suiko

According to the Nihon Shoki, the 19-year-old Prince Shotoku was appointed as Regent for Empress Suiko in 593.

Empress Suiko was the first officially recognized reigning empress of Japan. While the formal title of "Regent" (Sessho) did not technically exist in its later legal form at that time, he acted as a key figure in the administration. Although the Prince had a legitimate claim to the throne, his path to becoming Emperor was blocked. Soga no Umako sought a puppet ruler to maintain his own influence, while Empress Suiko remained firmly committed to passing the throne to her own biological son.

Imperial Rescript on the Promotion of Buddhism

According to the Nihon Shoki, an Imperial Rescript on the Promotion of Buddhism was issued in 594.

Prince Shotoku played a pivotal role in ensuring that Buddhism took root in Japan. In 593, he founded the Shitenno-ji emple in Osaka.  It is said that he invited three specialized carpenters including Kongo Shigemitsu from Baekje (an ancient kingdom in southwest Korea) to construct the temple in 578, but Prince Shotoku was born in 574.

Shigemitsu went on to found Kongo Gumi, the construction company responsible for building the Shitenno-ji in 593 and the Horyu-ji Temple in Nara in 607. Remarkably, Kongo Gumi remains in operation in Osaka today, holding the title of the world's oldest continuously operating company.

The Changing International Landscape

In 589, the Sui Dynasty reunified China, ending a period of over a century during which Japan had no formal diplomatic ties with the mainland. On the Korean Peninsula, the three kingdoms of Goguryeo, Silla, and Baekje were locked in a fierce struggle for supremacy. When Sui demanded tribute from Goguryeo, the latter resisted, leading to a tense and hostile relationship between the two nations.

Seeking to counterbalance Sui’s influence, Goguryeo sought closer ties with Japan. Through the Soga clan, the Japanese Imperial Court requested that Goguryeo send high-ranking Buddhist priests. In 595, these priests arrived, with one serving as a tutor and foreign policy adviser to Prince Shotoku. From him, the Prince learned of Sui’s advanced administrative systems—based on centralized law and bureaucracy—and the flourishing Buddhist art in its capital.

In 596, the Hoko-ji Temple (now known as Asuka-dera) was completed. The Imperial Court welcomed skilled artisans, including architects and carvers from Baekje, to aid in its construction. At that time, it is estimated that one-third of the population associated with the Imperial Court consisted of immigrants or their descendants.

The First Mission to the Sui Dynasty

In 600, the Japanese Imperial Court dispatched its first mission to the Sui Dynasty. At the time, China was a state governed by rule of law. Its founder, Emperor Wen, had revolutionized the administration by appointing officials based on merit rather than hereditary rank, utilizing the imperial examination system (Keju).

While Buddhism was a universal religion with structured doctrines, Shinto was—and remains—an indigenous Japanese faith without a specific founder or formal dogma. Consequently, the Sui Dynasty initially hesitated to recognize Japan as a civilized "nation," viewing its lack of a legal political system and its unfamiliar religious practices with skepticism. This diplomatic snub catalyzed Japanese leaders, including Prince Shotoku, to urgently modernize their national institutions.

The Twelve Level Cap and Rank System (冠位十二階, Kan-i Junikai)

According to the Nihon Shoki, the Twelve Level Cap and Rank System (Kan-i Junikai) was established in 603.

Modeled after the courtly rank systems of the Korean Peninsula, this new hierarchy used the color of a bureaucrat’s cap to signify their specific rank. This was a revolutionary step toward meritocracy, as it allowed individuals to be promoted based on their talent and loyalty rather than their hereditary lineage.

However, the system had its limitations. It was primarily applied to middle- and lower-level officials, while the top tier of the aristocracy remained dominated by powerful hereditary clans. In many ways, the system also served as a diplomatic gesture to demonstrate to the Sui Dynasty that Japan had modernized its administrative structure.

Murasaki Shikibu hated Sei Shonagon

Ogura Hyakunin-isshu used in the karuta competition is a famous poetry anthology and contains one hundred waka poems by hundred poets including Murasaki Shikibu (紫式部, c.970 or 973-c.1014 or 1025), Sei Shonagon(清少納言, c.966-1025).  The Tale of Genji was written by Murasaki Shikibu.
Sei Shonagon is also famous as the author of "the Pillow Book(枕草子, Makurano Soshi)." 

Both Murasaki Shikibu and Sei Shonagon were their court names. Their real names are unknown. Murasaki Shikibu's first court name was To Shikibu(藤式部) and To(藤) was named for her family name Fujiwara(藤原). Sei(清) in Sei Shonagon was also named for her family name Kiyohara(清原). Shikibu and Shonagon were derived from their fathers'(or brothers') official titles.



Sei Shonagon's poem on a karuta card

 Sei Shonagon's poem in Ogura Hyakunin-isshu

夜をこめて　鳥の空音は　謀るとも
よに逢坂の　関は許さじ
Yo-wo-ko-me-te   To-ri-no-so-ra-ne-wa
Ha-ka-ru-to-mo
Yo-ni-o-u-sa-ka-no   Se-ki-wa-yu-ru-sa-ji

"If you say cock-a-doodle-doo before daybreak in order to deceive a gatekeeper(me) , the gate of a checkpoint will not open (I will never meet you.)"

This poem is based on a story in the Chinese ancient history book, the Records of the Grand Historian(史記.)

A poet's name and only the first phrase was written on the karuta card until the end of the Edo period.



Sei Shonagon's father, Kiyohara no Motosuke(清原 元輔) and her great-grandfather, Kiyohara no Fukayabu(清原 深養父), were famous poets and the anthology contains their poems.

When starting to serve as a lady-in-waiting to Empress Teishi at the imperial court around 993, Sei Shonagon was a divorced mother with a son. Empress Teishi's father, Fujiwara no Michitaka, had held power but died of illness in 995. His younger brother, Fujiwara no Michinaga, arrived in power. Michinaga used every available means to hold on power. Teishi's position became precarious when she lost the backing of powerful figures. Although she gave birth to a son in 999, she died in childbirth in 1001.

Shonagon abandoned her service at the court shortly after the empress's death. She got married again and gave birth to a daughter who served as a lady-in-waiting to Empress Shoshi later. She had interactions with some acquaintances including Izumi Shikibu, Akazome Emon after she left her position. From an Akazome Emon's poem we can see that she lived in her father's former dilapidated home in her later years.

It is thought that she started to write the Pillow Book around 996 and finished it between 1001 and 1010. It was the hardest time for Teishi and her, but her book tells on a happy note.



Murasaki Shikibu's poem on a karuta card

 Murasaki Shikibu's poem in Ogura Hyakunin-isshu

めぐりあひて　見みしやそれとも　わかぬ間に
雲がくれにし　夜半の月かな
Me-gu-ri-a-i-te   Mi-shi-ya-so-re-to-mo
Wa-ka-nu-ma-ni
Ku-mo-ga-ku-re-ni-shi   Yo-wa-no-tsu-ki-ka-na

"It had been a long time since we had met, but you returned home as soon as I recognized you. You are like the moon late at night. It soon losts itself in the clouds."

This is a poem about a childhood friend who had not seen her for a while.
The friend came to say goodbye to her at the end of autumn before going far away. Her childhood friend probably accompanied her father(or husband) when he left for his new post.


Shikibu's father, Fujiwara no Tametoki(藤原 為時), was a mid-ranking aristocrat. He was a waka poet as well as a composer of Chinese poems. he was an antisocial person. Shikibu lost her mother in her infancy. Her father lost his position at the court, but his major source of income were his territory. He focused his efforts on her education. She learned the study of the Chinese classics.

In her late 20s, she got a proposal from a friend of her father's.  He had a son older than her and some mistresses.  She felt reluctant to marry him.  She accompanied her father when he left for his new post.  He continued approaching her while she stayed in the country. She spent only one year there.  After returning to Kyoto, she married him in 998.

The typical aristocratic lady in those years would marry in her mid-teens. There is one theory that it was her second marriage, but no evidence has been found to prove the hypothesis.

She gave birth to a daughter in 999, but her husband had entirely ceased to show up at her home. The form of marriage in those days involved commuting relationships. In addition, her husband died only three years after their marriage in 1001. His death left her in a daze. She felt insecure about her future.
After her husband's death, she started to write the tale to dispel the anxiety over her future and showed it to her friends. The tale became greatly talked about among people.

She started to serve as a lady-in-waiting to Teishi's rival and co-empress, Empress Shoshi in strong demand from Michinaga around 1005. The empress had several literary ladies-in-waiting.
Her colleagues included Akazome Emon(赤染衛門, c.956–1041), Izumi Shikibu(和泉式部, c.976- ?), Ise no Taiu(伊勢大輔, c.989-c.1060.）

Empress Shoshi gave birth two sons in 1008 and 1009.
Some say she became mistress to Michinaga during her service. The truth cannot be known.
It is generally believed that she finished the Tale of Genji and the Diary of Murasaki Shikibu in 1010.
She attended the imperial court at least until 1013.

In contrast to outgoing Sei Shonagon, Murasaki Shikibu was a reflective thinker. They were not acquainted, but Shikibu reckoned Shonagon as a rival. In the Tale of Genji, Shikibu criticized Sei Shonagon implicitly.

In the tale, Murasaki Shikibu says that the winter bright moon casting a beautiful light over the snowy landscape is not far behind from spring flowers and autumn leaves. The autumn moon has been praised since ancient times. The winter moon wasn't thought to be worth viewing, but it came to be praised.
This text invoked a poem by Sei Shonagon's father. He was a famous poet and praises the winter moon in his poem, but his daughter says the moon in the 12th month is tasteless in her Pillow Book. However, the description of the moon in the 12th month doesn't appear in the currently existing Pillow Book. (The 12th month in the lunar calendar corresponds approximately to January in the Gregorian calendar.)

Shikibu wrote about other ladies-in-waiting at court including Sei Shonagon in The Diary of Murasaki Shikibu (紫式部日記, Murasaki Shikibu Nikki.)  It is counted among diary literature which is a type of literature written like a diary.
In the diary, Shikibu makes a series of stinging remarks to Sei Shonagon:

"Sei Shonagon is very arrogant. She thinks herself so clever and litters her writings with Chinese characters, but when you look at them carefully you will find many errors. Those who want to behave as if they were superior to others will lower their reputation. Will their future be brighter?"

Talented women evoked envy and were greeted with hostility by many people.
It was common for men to read and write in Chinese characters, so most people have hard feelings toward a woman who could read Chinese classics. Shonagon expressed her talent openly. Due to the influence of medieval thought that talented women lead to misfortune, lots of anecdotes about Sei Shonagon's reduced circumstance were left behind.

Shikibu was concerned about what other people think of her, and she tried not to stand out. She was unwilling to serve at court.
However, she had a sense of humor. The Tale of Genji contains some humorous episodes. She had capacity for detached observation. Sometimes she sees things through men's eyes in the tale.
Some people say Shikibu had it in for Shonagon because she wrote something bad about Shikibu's husband in the Pillow Book.
Shonagon said nothing about Shikibu. She may not have been able to criticize Shikibu who was a MIchinaga's  favorite.

the statue of Murasaki Shikibu at Ishiyama-dera Temple in Shiga Prefecture:

According to legend, Murasaki Shikibu started writing the Tale of Genji or got ideas for it at the temple.

photo by 高画質壁紙写真集無料壁紙

Camellia

Two periods of seven days with the middle day falling on the spring or autumn equinox are called Higan(彼岸), which means "the other shore" or Buddhahood. We visit our family graves during Higan. Many people also visited their family graves in the tsunami-hit areas. I visited my family grave with my family on the 22nd.

The 84th Spring High School Baseball Tournament began on the 21st. It will be held at Koshien Stadium to April 2nd on the sidelines of spring vacation. There are arguments for and against its holding and the participation of Tohoku High School representing Miyagi Prefecture last year.
In the fair play pledge at the opening ceremony, the captain of Ishinomaki Industrial High School representing Miyagi Prefecture said, "Many people still can't handle their griefs," "What we can do is to go all out and stay the course." The athlethe oath-taker of this tournament is decided by lot. The lot fell upon him.

The season's first trees started to blossom in Kochi Prefectures On March 21st. However, most blossoms incuding cherry blossoms are late in blooming this year.According to some forecasts, cherry trees are expected to start blooming on March 30th or 31st in Tokyo.

Haru-ichiban(春一番) didn't blow in Kanto, Kinki and Tokai regions this year. Haru-ichiban is the first strong south winds of the year which blow between Rissyun(立春:the first day of spring,Feb 4th this year) and Syunbun(春分:spring equinox,March 20th this year). It has been so cold during the past few months.

Ume blossoms are in full bloom now. The camellia is nearing the end of its blooming season.


yabu-tsubaki

Camellias are native to eastern and southern Asia.
we've been familiar with some species of camellias, especially yabu-tsubaki(藪椿,Japanese Camellia, Camellia japonica) and sazanka(山茶花, Christmas Camellia, Camellia sasanqua.)

The word "tsubaki(椿)" means camellia, but it doesn't include Christmas Camellia. Tsubaki usually means Japanese Camellia. In China, Chinese characters "山茶" mean most varieties of camellias.
Camellia tree is also cultivated as hedge plant.

Camellia sasanqua 'Ryomen-ko' (両面紅)

The sazanka blooms from late autumn to winter and are native to Japan. Unlike the Japanese Camellia, the petals detach from the flowerhead and flutter to the ground.
The Japanese Camellia is native to China, Taiwam, Korea and Japan. It blooms from winter to spring.　When its petals begin to wither, the whole flower head falls off. People associated beheading with fallen flower heads, so camellia blossoms are not favored as a get-well gift.
Some varieties of Japanese Camellia such as Goshiki-yaechiri-tsubaki(五色八重散椿) in Jizo-in(地蔵院), Kyoto shed petal by petal.

Camellia oil has been used for various purposes. Now it's used mainly for cooking and cosmetic purposes. Camellia oil from Izu Oshima island are available at most drugstores.

At Omizutori in March, paper-made camellias are dedicated with rice cakes and paper-made nanten(nandina) to the principal image of the 11-faced form of Kannon Bodhisattva in Todai-ji Temple, Nara.

巨勢山の　つらつら椿　つらつらに　
見つつ偲はな　巨勢の春野を
Ko-se-ya-ma-no  Tsu-ra-tsu-ra-tsu-ba-ki  Tsu-ra-tsu-ra-ni
Mi-tsu-tsu-shi-no-wa-na  Ko-se-no-ha-ru-no-wo

"Camellia trees are lined up on Mount Kose, let us remember rows of camellia blossoms in the spring fields of Kose by looking at these trees," written by Sakato no Hitotari(坂門人足) in "Collection of Ten Thousand Leaves" (the oldest existing anthology of poetry)

He made this poem when he visited Kose in the autumn of 701. This poem is based on an old poem that praises camellia blossoms in full bloom in the spring fields of Kose. Many poets have used the phrase "tsura-tsura-tsubaki(つらつら椿)" of the poem in their poems.

 Tsubaki-mochi(椿餅) are sandwiched buns between two leaves of camellia. This confection appears in the Tale of Genji although it didn't contain sugar. Camellia leaves are inedible, but cherry leaves wrapping sakura-mochi are edible.



Camellias have been favored as one of flowers appropriate for tea ceremonies or tea house. Powerful people including Toyotomi Hideyoshi(豊臣秀吉), Tokugawa Hidetada(徳川秀忠, the second Shogun of the Tokugawa Shogunate) also loved camellia blossoms. It became a status symbol for cultural figures to have camellias, and various varieties of camellias had been created during the Edo Period. A fondness for camellias spread among commoners.

A nephew of the first Shogun ordered a painter to paint a 24m-long picture scroll called“One Hundred Camellias(百椿図)”in 1635. The scroll shows a variety of flowers arranged not only in flower vases but in articles for daily use such as a bowl, a fan, a basket, a trash tray. Forty-nine foremost cultural figures including the second lord of the Mito domain, poets, scholars, monks wrote 52 poems in the margin of the scroll. The poems include the above Sakato no Hitotari's poem.
Some varieties of camellias written on it are now lost. The process of improvement in camellia varieties can be inferred from the scroll.
(refer to  http://bluediary2.jugem.jp/?eid=2736 about One Hundred Camellias.)



wabisuke

Camellia wabisuke(侘助, wabisuke)  has been popular as a flower for tea ceremony. Wabisuke is thought to be derived from Camellia japonica 'Tarokaja'(太郎冠者). Tarokaja and other wabisuke camellia cultivars have the same characteristics as camellias in China.





Tarokaja

Tarokaja is called uraku-tsubaki(有楽椿, Camellia uraku Kitam.) in Kyoto. The name "Uraku" comes from Oda Urakusai(織田有楽斎) who was a feudal lord and a master of the tea ceremony.

Kochouwabisuke

In the Edo Period, Camellia japonica × wabisuke'Kochouwabisuke'(胡蝶侘助) was referred to as wabisuke. It is said that there is the Japan's oldest wabisuke tree at Ryoan-ji Temple(龍安寺) in Kyoto.


Sukiyawabisuke

Camellia japonica×wabisuke 'Sukiyawabisuke' (数奇屋侘助) was called Sukiya(数奇屋) in the Edo Period.

Kingyobatsubaki(金魚葉椿) is a Camellia japonica for enjoying the leaves. Camellia japonica 'Kingyotsubaki' appears in a pictorial book of plants and flowers published in 1789.




●Higo-tsubaki

Camellia japonica 'Shin-tsukasanishiki'(新司錦)
was created in the Meiji Period.

The cultivation of Higo-tsubaki(肥後椿) started in Higo area(present Kumamoto Prefecture). The varietes are single-flowered camellia with prominent golden stamens. Higo-tsubaki lovers appreciate the stamens.



Camellia japonica 'Jitsugetsusei' (日月星)

The lords of the Higo Domain encouraged the cultivation of flowers including Chinese Peony, chrysanthemum, Japanese camellia, Morning Glory, Hanashobu(Iris ensata var. ensata) and Christmas Camellia as a mental training for samurai.



Camellia japonica 'Osaraku' (長楽)
was created in the Edo Period

Higo-tsubaki was never allowed to be taken out of the domain in the Edo Period, but we can buy its seedlings now.

About chrysanthemum(Higo-giku), a member of the domain wrote the technical guidebook for its cultivation in 1819.

Camellia japonica 'Goshozakura' (御所桜)

Camellia japonica 'Higo-ozeki' (肥後大関)







● camellias created in Edo(present Tokyo)

Camellia japonica 'Shokkou' (蜀紅) appears in a pictorial book of camellias published in 1757.

Camellia japonica ‘Bokuhan’(卜伴) appears in a pictorial book of plants and flowers published in 1719.

Camellia japonica 'Harunoutena' (春の台) appears in a pictorial book of plants and flowers published in 1841.

Camellia japonica 'Iwaneshibori' (岩根絞) appears in a pictorial book of camellias published in 1859.

Camellia japonica ‘Ezonishiki’(蝦夷錦)  appears in a pictorial book of camellias published in 1859.

Camellia japonica 'Akinoyama' （秋の山） appears in a pictorial book of camellias published in 1859.

Camellia japonica 'Miyakodori' (都鳥) appears in a pictorial book of plants and flowers published in 1841.

Camellia japonica 'Kagoshima' (鹿児島) appears in a pictorial book of plants and flowers published in 1739.

Camellia japonica 'Moshio' (藻汐)  appears in a pictorial book of camellias published in 1859.

Camellia japonica 'Soshiarai'(草紙洗) appears in a pictorial book of plants and flowers  published in 1841.

Camellia japonica 'Tennin-matsushima'(天人松島) appears in a pictorial book of camellias published in 1859.

Camellia japonica 'Somekawa'  (染川) appears in a pictorial book of camellias published  in 1879.

Camellia japonica 'Daikagura' (太神楽) appears in a pictorial book of plants and flowers published in 1789.

Camellia japonica 'Hikarugenji' (光源氏) appears in a pictorial book of camellias published in 1859.





 
 

 
 
  ● camellias in Owari(the areas aound Nagoya)

Camellia japonica 'Beni-myourenji' (紅妙蓮寺) created in the Edo Period

Camellia japonica 'Daijoukan' (大城冠) created in the Edo Period

The variety registration of  Camellia japonica 'Mikasanotsuki' (三笠の月) was granted in 1941.











● camellias in Kaga(the areas around Kanazawa)

Camellia wabisuke 'Seioubo' (西王母) is said to have been created by a member of the Kaga Domain in the end of the Edo Period.

In the tea ceremony, a charcoal water heater embedded in the floor is used in place of a portable water heater from the day of the boar in the 10th lunar month to late April. Seioubo is often decorated in the tea ceremony on the day.

Camellia japonica 'Tobousaku' (東方朔) created in 1972






● camellias in the areas  including Toyama and Niigata

Yuki-tsubaki(雪椿, Camellia japonica var. decumbens or Camellia japonica subsp. rusticana）is native to Tohoku and Hokuriku regions along the Sea of Japan including Toyama and Niigata.

Camellia japonica 'Tsugawashibori' (津川絞) was found in the garden of a home in Tsugawa, Niigata Prefecure.

Camellia resticana 'Kitanonada' (北の洋) was found in the garden of a home in Joetsu City, Niigata Prefecure.






● camellias in San-in Region

Many species of camellias are native to San-in Region including Matsue.
Matsudaira Fumai(松平不昧), the 7th lord of the Matsue Domain, was a leading master of tea ceremony and gathered various varieties of camellias. There is a camellia tree that Fumai loved in Matsue.


● camellias created in Kyoto

Camellia japonica 'Akebono' (曙) created in the Edo Period

The masters of tea ceremony loved Camellia japonica 'Shiratama' （白玉）. This camellia was created  before the Edo Period.

Camellia japonica 'Akashigata' （明石潟） appears in a pictorial book of camellias published in 1859.

Camellia japonica ‘Kamo-hon-nami’(加茂本阿弥) was created in the Edo Period.

Camellia wabisuke 'shiro-wabisuke' (白侘助) is very popular as a flower for tea ceremony.  It appears in a pictorial book of camellias published in 1859.

Camellia japonica 'Yuritsubaki' (百合椿)  appears in  a pictorial book of plants and flowers published in 1829.

Honen-in Temple(法然院) in Kyoto
photo by KYOTOdesign　

Otome-tsubaki

There are a variety of Higo-tsubaki and Otome-tsubaki(乙女椿, Camellia japonica 'Otome' ) in my garden.
Otome-tsubaki appears in a pictorial book of plants and flowers published in 1892.

The original tree of Camellia japonica 'Satsuma' was cultivated at Sengan-en(仙巌園) in Kagoshima Prefecture. Sengan-en was originally built by the lord of Satsuma Domain as his personal villa garden.






Karako-tsubaki
photo by 神戸観光壁紙写真集

A camellia tree called Karako-tsubaki(唐子椿) in Sairin-ji Temple(西林寺) in Hyogo Prefecture is estimated to be over 200 years old.








Karako-tsubaki
photo by 神戸観光壁紙写真集




Chiri-tsubaki
photo by 神戸観光壁紙写真集

A camellia tree called Chiri-tsubaki(散椿) in Choraku-ji Temple(長楽寺) in Hyogo Prefecture is estimated to be over 500 years old. Chiri-tsubaki shed petal by petal.


Chiri-tsubaki
photo by 神戸観光壁紙写真集