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These deities were now supplemented, not supplanted. When spoken of together they became ji-sha. *Thus, Kofukuji, built by Kamatari and Fuhito was called O-Nakatomi no uji-tera; Onjo-ji, erected by Otomo Suguri, was known as Otomo no uji-tera, and so forth.

Keenly anxious that a son should be born of his union with Kenko, the daughter of Fujiwara Yorimichi, his Majesty bespoke the prayers of Raigo, lord-abbot of Onjo-ji. It happened that unsuccessful application had frequently been made by the Onjo-ji monks for an important religious privilege.

This abuse had its origin in the acquisition of large manors by temples and the consequent employment of soldiers to act as guards. Ultimately, great monasteries like Kofuku-ji, Onjo-ji, and Enryaku-ji came to possess thousands of these armed men, and consequently wielded temporal power. Shirakawa's absorbing belief in Buddhism created opportunities for the exercise of this influence.

For, it having been discovered that they were in collusion with the newly risen Minamoto, Kiyomori sent his sons, Tomomori and Shigehira, at the head of a force which sacked and burned Onjo-ji, Todai-ji, and Kofuku-ji. During the greater part of three years, from 1180 to 1182 inclusive, the people suffered, first from famine and afterwards from pestilence.

He starved himself to death, passing day and night in devotion, and shortly after his demise the little prince, born in answer to his prayers, died of small-pox. In an age when superstition prevailed widely the death of the child was, of course, attributed to the incantations of the abbot. From that time a fierce feud raged between Onjo-ji and Enryaku-ji.

Meanwhile, his trust in Yorimasa remaining still unshaken, he sent him to attack Onjo-ji, which mission the old Minamoto warrior fulfilled by entering the monastery and joining forces with the prince. Yorimasa took this step in the belief that immediate aid would be furnished from Hiei-zan. But before his appeal reached the latter, Kiyomori's overtures had been accepted.