The tide then turned in favor of the Indian faith, and Soga rebuilt his temple. Priests and missionaries were invited to come over from Korea, being gladly furnished by the allies of Japan from the state of Shinra, and Buddhism again flourished at the court, but not yet among the people. Once more, fighting broke out; and again the temple of the alien gods was destroyed, only to be rebuilt again. The chief champion of Buddhism was the son of a Mikado, best known by his posthumous title, Shōtoku,[33] who all his life was a vigorous defender and propagator of the new faith. Through his influence, or very probably through the efforts of the Korean missionaries, the devastating war between the Japanese and Koreans was ended. In the peace which followed, notable progress was made through the vigor of the missionaries encouraged by the regent Shōtoku, so that at his death in the year A.D. 621, there were forty-six temples, and thirteen hundred and eighty-five priests, monks and nuns in Japan. Many of the most famous temples, which are now full of wealth and renown, trace their foundations to this era of Shōtoku and of his aunt, the Empress Suiko (A.D. 593-628), who were friendly to the new religion. Shōtoku may be almost called the founder of Japanese Buddhism. Although a layman, he is canonized and stands unique in the Pantheon of Eastern Buddhism, his image being prominently visible in thousands of Japanese temples. Legend, in no country more luxurious than in Japan, tells us that the exotic religion made no progress until Amida, the boundlessly Merciful One, assuming the shape of a concubine of the imperial prince who afterward became the Mikado Yomé, gave birth to Shōtoku, who was himself Kwannon or the goddess of mercy in human form; and that when he grew up, he took to wife an incarnation of the Buddha elect, Mahastana-prapta, or in Japanese Dai-séi-shi, whose idol is honored at Zenkōji. The New Faith Becomes Popular.