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welcomed a contingent of the SΩ 宗 Clan from the island of Tsushima 対馬 seeking reconfirmation of its feudal territory. Hideyoshi issued an order for the Sōs to carry to the king of Korea to come to Kyoto and pay tribute, and if the prince refused, he would cross the sea and punish Korea in the same way he had Kyπshπ [SΩke Monjo 宗家文書]. It seems that Hideyoshi was under the mistaken impression that the king of Korea was a vassal of the SΩ Clan [Kitajima 1982].2. The Legitimization of the Invasion: The Concepts of “Descendant of the Sun” and the “Pacific” OceanOne more notable event leading up to the realization of the invasion into Korea was the expulsion of the Portuguese missionaries (padres) from Japan a week or so after the partition of Kyπshπ. There is no doubt that the expulsion order was promulgated as one solution to the donation by the Christian daimyΩ ∂mura 大村 Clan of the extremely profitable town of Nagasaki 長崎 to the Society of Jesus; but what is important here is the statement that “given the fact that Japan is a divinely ordained and protected realm, the very idea of exposing it to heretical doctrine from Christian lands is completely preposterous” [Matsumae Monjo 松前文書]; that is, the identification of the Japanese state as a “holy land” (Shinkoku 神国). However, it should be pointed out that the meaning of the term “Shinkoku” for Hideyoshi was much different from the way it was used in state ideology leading up to the Asia-Pacific War as a land ruled by divine right since antiquity by a single line of emperors who were descendants of the Sun god Amaterasu ∂mikami 天照大神. Rather, for Hideyoshi the Jesuit padres were threatening to destroy the Buddhist dharma in Japan, which had syncretized native gods (kami) into Buddhism as bodhisattvas.Later on in peace negotiations with the Ming Dynasty, the “Articles to Be Announced to the Imperial Ming Delegation” which Hideyoshi gave to Japanese representatives led by Ishida Mitsunari 石田三成 would contain the statement, “The great land of Japan is a holy land. Its god is the Creator. The Creator is its god.” Hideyoshi himself claimed that when he was born, his mother had a dream that she was carrying the Sun in her womb. In other words, it was an auspicious sign that the child whom she had given birth to would throughout his life “radiate virtue and rule the four seas” [Zoku Zenrin KokuhΩki 続善隣国宝記]. This article was of course not Hideyoshi’s idea but rather proposed by such diplomatic advisors as Zen monk SaishΩ JΩtai 西笑承兌, for Japan’s Warring States Era was marked by the spread of religious syncretism incorporating Confucian ideas and Shinto beliefs into the framework of the Dharma. For example, the Sun god, being the syncretization of Shinto’s Amaterasu, the Confucian emperor of Heaven Tiandi 天帝 (also S´akra, the ruler of Heaven in Hindu and Buddhist cosmology), and the ubiquitous, ever-present Buddha MahΣvairocana, is the metaphysically universal divine being of East Asian spirituality. The miracle of feeling the Sun gestating in the womb is widely observed throughout East Asia in the birth legends of the founders of the dynasties of conquest and its universality formed the logic for legitimizing an expedition to conquer the Ming Dynasty [Kitajima 1990].The next stage was marked by the promulgation of the Cessation of Piracy Ordinance (Kaizoku Teishirei 海賊停止令) during the 7th month of TenshΩ 16 (1588), which was accompanied by the Confiscation of Weapons Ordinance (Katanagarirei 刀狩令) designed to disarm the peasantry. The former ordinance, which prohibited piracy, aimed at making regional rulers hold maritime traders under their control [Kobayakawake Monjo]. However, just prior to the enactment of the ordinance, Fukabori Sumikata 深堀純賢, a land proprietor of Hizen 肥前 Province (Kyπshπ) had been arrested and punished for confiscating tribute goods from “Ming Dynasty, South Seas and other various cargo ships;” and the Matsura 松浦 Clan of Hirado 平戸 (Kyπshπ) had been ordered to take measures to stop the ships captained by one mainlander Tetsukuwai てつくわい for attacking trade vessels bound from China for Japan [Fujiki 1985]. The ordinance was thus also aimed at the foreign trade routes into the East 008MODERN ASIAN STUDIES REVIEW Vol.8

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