奈良朝廷における藤原氏の台頭Rise of Fujiwara Power in Early Nara Court

Yesterday’s article explored the intense power struggles among ancient clans at the imperial court, essential to understanding the intriguing rise of aristocracy during Japan’s Heian period. Given the common perception of modern Japan as a relatively stable country, readers might have been surprised to discover how deeply this era of turmoil contributed to the golden age of the nobility. Today, we delve even deeper, exploring a time marked by intricate political intrigue intertwined with Buddhism.

As previously discussed, the direct catalyst for the rise of the Nakatomi clan was Nakatomi no Kamatari (中臣鎌足), who played a crucial role alongside Emperor Tenji (天智天皇) in the major political coup known as the Taika Reforms of 645. In recognition of his contributions, Emperor Tenji granted Kamatari the surname Fujiwara (藤原). However, after Kamatari’s death, another coup brought Emperor Tenmu (天武天皇) to power. Kamatari’s son was still young at this turbulent time, thus narrowly avoiding severe political repercussions and beginning his career as a minor official, inadvertently ensuring the Fujiwara clan’s survival. This scenario set the stage for Fujiwara no Fuhito (藤原不比等, 659–720), who would later define the clan’s golden era, marking another significant historical turning point.

In 684, Emperor Tenmu (reign: 673–686) strengthened central authority by implementing the Yakusa no Kabane system (八色の姓), which clearly distinguished clan ranks and statuses. The Nakatomi lineage, who had begun to adopt the Fujiwara name during Emperor Tenji’s rule, was permitted to continue using it. By 698, during the reign of Emperor Monmu (文武天皇, reign: 697–707), Fujiwara no Fuhito’s rising influence allowed him to successfully lobby the emperor to issue an edict, formalizing that only Fuhito’s lineage could inherit the Fujiwara surname officially. Consequently, relatives such as Kamatari’s brother, Fujiwara no Omimaro, were prohibited from using the Fujiwara surname and reverted to their original Nakatomi name, focusing exclusively on religious duties. This policy effectively solidified political power exclusively within Fuhito’s lineage, clearly separating political and religious roles within the clan.

Fuhito rapidly rose to prominence during the late Asuka to early Nara period, fulfilling his father Kamatari’s legacy. Although not notably influential during Emperor Tenmu’s reign, Fuhito flourished under Empress Jito (持統天皇, reign: 690–697), widow of Emperor Tenmu, showcasing exceptional political acumen. Various theories exist regarding his sudden elevation, including speculated intimate relations with Empress Jito. Although this claim remains unproven, given his prestigious lineage, it’s plausible as a calculated move to strengthen his authority, significantly propelling his prominence during Jito’s era.

Indeed, this period was rife with frequent political upheavals and coup attempts, compounded by intensifying conflicts over hegemony on the Korean Peninsula. Such chaotic circumstances demanded figures adept at political maneuvering rather than mere ceremonial rulers. Recognizing this unique opportunity, Fuhito strategically consolidated the Fujiwara clan’s ascendancy. Notably, during Empress Jito’s reign, he significantly contributed to the establishment of a centralized state modeled after Tang China through the ritsuryo system (律令制), playing pivotal roles in compiling the Taiho Code (大宝律令) of 701 and the Yoro Code (要領律令) of 718, foundational laws of Nara-period governance. Fuhito’s extraordinary capabilities compelled contemporary emperors to rely heavily on his leadership.

Additionally, during the imperial succession from Empress Jito to Emperor Monmu, Fuhito ardently supported Jito’s determination to enthrone the young Prince Karu (軽皇子, later Emperor Monmu), orchestrating behind-the-scenes efforts that culminated in Monmu’s forceful enthronement. Leveraging his profound understanding of the ritsuryo system, Fuhito institutionalized the crown prince system, stabilizing imperial succession and shaping the future imperial lineage. His lasting influence on today’s imperial institution cannot be overstated. Furthermore, he strategically married his daughters into the imperial family, brilliantly executing a matrimonial strategy reminiscent of the influential Soga no Umako.

For instance, Fuhito arranged for his daughter Miyako to marry Emperor Monmu, thereby becoming the maternal grandfather of Prince Obito (首皇子, later Emperor Shomu) and securing the Fujiwara clan’s influential status as imperial relatives. Further consolidating this influence, another daughter, Asukabe-hime (安宿媛, later Empress Komyo), was married to Prince Obito, embedding the Fujiwara lineage deeply into the imperial family and allowing them to retain substantial political control behind the scenes. Thus, Fuhito solidified his family’s prosperity through trusted relationships with Empress Jito and Emperor Monmu, effectively influencing imperial succession.

Fuhito’s ambitious plans fully matured after his death. His power was inherited by his four sons, known as the Fujiwara Four Brothers—Muchimaro (武智麻呂), Fusasaki (房前), Umakai (宇合), and Maro (麻呂)—born of different mothers, who became founders of the four major Fujiwara houses: the Nanke (南家), Hokke (北家), Shikike (式家), and Kyoke (京家). These brothers collaborated and competed politically during the early Nara period, substantially expanding Fujiwara influence.

Their decisive rise came in 729 with the Nagaya Incident (長屋王の変). Nagaya, a powerful imperial family member and grandson of Emperor Tenmu, posed a significant threat to the Fujiwara’s dominance. The Fujiwara brothers conspired to accuse Nagaya falsely of rebellion, leading to his forced suicide. Consequently, Muchimaro, Fusasaki, Umakai, and Maro secured senior government positions, effectively establishing the Fujiwara Four Brothers administration, a regime that even the emperor and his inner circle feared. This event cemented Fujiwara dominance and laid the groundwork for the noble ascension.

Notably, the brothers continued their father’s strategy of forming matrimonial alliances. By enthroning their half-sister Komyo as Empress to Emperor Shomu (聖武天皇, reign: 724-749) in 729, they deepened their political influence through imperial connections, ushering in a golden era for the Fujiwara clan. However, this period of seemingly unassailable power abruptly ended with a severe smallpox epidemic in 737, claiming the lives of Muchimaro, Fusasaki, Umakai, and Maro, significantly weakening the clan.

In the power vacuum that followed, Tachibana no Moroe (橘諸兄, 684–757), a royal family member, temporarily assumed control. Still, the absence of equivalent rivals allowed the Fujiwara, particularly the Hokke Fujiwara line descended from Fusasaki, to regain influence by the late 8th century. With the imperial court’s relocation to Heian-kyo (Kyoto) in 794, marking the Heian period’s commencement, the Fujiwara firmly reestablished their central political role, reaffirming the aristocratic dominance characteristic of this era.

From another perspective, Fuhito and his sons displayed remarkable political skill in managing Buddhist factions, a significant challenge for the court. Although originally from the Shinto-priestly Nakatomi lineage, their ancestor Kamatari wisely adopted a moderate stance toward Buddhism after defeating the pro-Buddhist Soga clan. This pragmatic approach differed from the staunchly anti-Buddhist Mononobe clan, whose rigid stance had led to their downfall. Kamatari’s political moderation thus became a critical factor in the Fujiwara clan’s rise. Rather than adhering strictly to either Shinto or Buddhism, the Fujiwara strategically leveraged both religions politically—a nuance many contemporary clans failed to grasp.

Indeed, Fuhito contributed to developing the clan’s family temple, Kofuku-ji in Nara, supported Buddhist scripture compilations, and promoted temple construction. Originating from Yamashina-dera founded by Kamatari’s wife, Kofuku-ji flourished under Fujiwara patronage, becoming one of Nara’s most prestigious temples. Additionally, major state-sponsored temples such as Yakushi-ji and Daian-ji were established under Fuhito, intertwining Buddhism closely with politics. Thus, historically, it was the Fujiwara who secured Buddhism’s lasting foothold in Japan, effectively continuing the Soga clan’s legacy. Recognizing this requires viewing the Fujiwara not simply as representatives of Shintoism but as adept political strategists, instrumental in shaping the religious-political dynamics that later allowed Buddhist monks to wield political and even military influence.

During Emperor Shomu’s reign, Fujiwara-Buddhist collaboration peaked. The Fujiwara clan’s resurgence following temporary setbacks relied significantly on allying with Buddhism’s expanding power—a mutually beneficial arrangement. Empress Komyo, deeply devout, actively supported Buddhism to stabilize governance under Shomu, greatly advancing Buddhism’s national prominence. Thus, Buddhism’s deep penetration into Japan was less due to its spiritual appeal and more its political utility. These often-overlooked historical truths become clear when examining the Fujiwara clan’s ascent following the Soga.