Nobunaga’s Ambition Realized: Dawn of a New Rising Sun

So, I'll admit, I've haven't been up to date with a lot of these chapters, and really need to reread them, but I do have a question if it hasn't been stated yet:

How does Europeans view Japan? And I don't mean diplomatically or geopolitically wise where Japan is a powerful ally or enemy. We've gotten a lot of Japanese diplomacy and culture exchange with Europeans, but how do Europeans view Oda Japanese Society, cities, culture, dresses, traditions, Daimyo clans and the Oda Clan itself, and Samurai/Ashigaru themselves, etc?
So this is something I haven’t really thought about tbh but there are a few baseline viewpoints that do exist of Japan:

1. Generally more positively and less alien than China. While China is still seen as the golden goose of Asia, Japan has engaged with Europeans much more especially on an equal basis. Tomoaki traveling to Paris and touring the courts of Europe really went a long way in establishing interest and cementing Japan’s reputation as an upstanding civilization worthy of respect and even some level of admiration. Many observers also note some of the similarities that Japan and Europe share but not with China. Both are feudal-based societies (or were in some parts of Europe where feudalism is gone already) with a warrior nobility steeped in some level of chivalric sense that are increasingly seeing greater centralization of governance and the expanding power of the middle classes, namely the merchants and craftsmen. Japan’s political system as it stands now is viewed as most comparable to those of the Polish-Lithuanian Commonwealth and the Dutch Republic.

2. As ignorant heathens that need to become Christianized of course. Though not seen as an existential threat to Christendom like the Ottomans are, and even then the French still play ball with the Turks.​
Thank you!!
 
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So, I just thought of a weird and minor question about Japanese religious/cultural.

Are Onmyōji still a thing? I remember reading there was a Bureau of Onmyō and Onmyōji were very big in the Heian Period and died out in popularity later on through the Kamakura to Sengoku Periods, and even somewhat suppressed by Toyotomi Hideyoshi, but they did have a brief and small revival in the early Edo Period

Now with the status of religion in Japan being a melting-pot, with a blend of various Buddhist sects, and Yamato Christian church recovering from a persecution, and presumably Shintoism being prominent, do we see the decline of the use of the Onmyōji compared to OTL early Edo Period?
 
So, I just thought of a weird and minor question about Japanese religious/cultural.

Are Onmyōji still a thing? I remember reading there was a Bureau of Onmyō and Onmyōji were very big in the Heian Period and died out in popularity later on through the Kamakura to Sengoku Periods, and even somewhat suppressed by Toyotomi Hideyoshi, but they did have a brief and small revival in the early Edo Period

Now with the status of religion in Japan being a melting-pot, with a blend of various Buddhist sects, and Yamato Christian church recovering from a persecution, and presumably Shintoism being prominent, do we see the decline of the use of the Onmyōji compared to OTL early Edo Period?
Because the Bureau of Onmyō and Onmyōji is never suppressed, there's also no effort to really press for a revival. Rather, they recover authority because Japan itself internally stabilizes under the rule of the Oda chancellors but their authority and influence is smaller at this time compared to OTL.
 
Can't believe this has never been asked yet but what's the current flag of Japan?
There's no traditional flag per se. The main imperial ceremonial and military standard is the one below and the Oda clan's emblem is also used for governmental and military purposes.​

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Maybe we should brainstorm a flag they would make when it becomes more common
Do you guys think they would pick the rising sun motifs?
 
Maybe we should brainstorm a flag they would make when it becomes more common
Do you guys think they would pick the rising sun motifs?
I don't see how they could avoid a rising sun motif. Nippon, 日本 "the sun's origin", had been the name of the country for literally a thousand years.
 
Chapter 116: The Kaga Saga

Chapter 116: The Kaga Saga

Frustrated by the political situation in Azuchi, Kaga Nagasaki often turned to the governance of the province of Kaga for solace and relief. He had grown into the role of a daimyo, having attained the entire province from the Shibata clan upon the conclusion of the Manji War in 1662 at the age of 18. From the beginning, he had able retainers to oversee the administration who were especially important when he was overseas fighting Jin-Joseon armies during the Asiatic Northern War. When he was present, however, Nagaaki took an active role and continued to bolster the growth of Kanazawa, indisputably Japan’s largest city after the central trio of Azuchi, Kyoto, and Sakai, and the industries that supported it, from Kutani ware (九谷焼) porcelain to the northern fur trade. He also spent time and resources on modernizing his domain’s elite musketeers much like his father had 20 years earlier, delving into the latest military developments and tactics from Europe. Nagaaki became one of the first to experiment with the incorporation of bayonets in Japan to determine whether they could supplant entirely the use of yari amongst infantry ranks. Onlookers and visitors commented on his military “projects”, remarking that his musketeers were second to none in Japan.

Nagaaki’s hobby did not go unnoticed by the Nanshin faction, particularly Kanefuyu and his nephew Yoshihiro. There was a secret fear that the Kaga lord was investing in the modernization of his personal musketeers to prepare for war against them. At the same time, though, the idea to use that fear as a false charge of treason also crossed their minds as a convenient way to get rid of a political rival and cement the supremacy of the Nanshin-ha. News of the tsar Alexei’s passing in 1676 had only arrived nearly a year later to Azuchi, and many were eager to use the opportunity to enter negotiations with Moscow and end the intermittent border skirmishes and raids between the two sides. However, others, especially those in the Hokushin-ha like Nagaaki who had fought on the mainland during the Asiatic Northern War, were steadfast in their opposition to any further compromises in Japanese anti-Russian policy and support for the Amur Khanate. Without Nagaaki, however, this opposition and the Hokushin faction would be toothless and unable to overcome the Nanshin faction’s influence and power.

Therefore, towards the end of 1677, Kanefuyu began feeding rumors of a possible rebellion against Azuchi by Nagaaki and his supporters into the ear of the daijo-daijin, potentially even against Nobuhiro himself. Although initially unconvinced and dismissive, Nobuhiro began to be persuaded when Kanefuyu began exploiting the former’s inferiority complex against Nagaaki, who possessed a solid military record and an appetite for politics unlike the chancellor of the realm. Riled up and convinced by what was in reality a conspiracy theory meant to dupe him into eliminating Nagaaki for the Nanshin-ha, Nobuhiro ordered the arrest of the Kaga lord on the charge of treason and conspiracy against the daijo-fu. Kanefuyu, carefully manipulating the process behind the scenes, orchestrated a sham trial that utilized more talking points and charges of conspiracy than actual evidence, even referencing the fact that his father Tomoaki had previously rebelled against Azuchi. Nagaaki never had a shot at making a fair case against the charges, and he quietly accepted his fate when it was decided that he would commit seppuku to atone for his “treason”. Honorable to the very end despite his bitterness over the betrayal, the Kaga lord urged his retainers not to revolt but instead do everything in their power to preserve his legacy in the province. In March of 1678, the seppuku of Kaga Nagaaki took place. He was only 34, a promising life cut short by the paranoia and rivalry of others.​

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Modern day depiction of the seppuku of Kaga Nagaaki​

As Nagaaki had no sons, his domain was at risk of being dispossessed. In an effort to quell discontent, this was prevented and Nobuhiro’s 9 year old second son was chosen to succeed the Kaga line, being renamed to be Kaga Hiroaki (加賀熙昭). Nevertheless, the power of the established retainers would be reduced in their own province with central power to be in the hands of a guardian, Urakusai Hisahide (有楽斎尚秀), and it wouldn’t take long for enough angry and dissatisfied Kaga samurai to lash out against the outcome of the conspiracy. On the night of April 21st, 1678, around 500 men led by councilor Takumi Mataichiro (匠又一郎) rose up in arms in the city of Kanazawa and occupied Kanazawa Castle (金沢城) ahead of Hiroaki’s arrival. An opposing force made up of the sailors of the Kanazawa naval squadron and anti-resistance retainers soon gathered and effectively blockaded the castle on all sides, threatening to bombard them out if need be. On April 28th, fellow councilor Tsuda Takeakira (津田孟昭) managed to coax the rebels into opening up talks, where the former urged his peer to step down and allow the transition of power to occur. He even promised to appeal to Azuchi for some measure of mercy and broached Mataichiro the question, “Would our late lord want this?”, bringing tears to Mataichiro’s eyes. In the end, Mataichiro stepped down and surrendered. Before he himself left the castle, however, he asked for some time in a room. Minutes later without a response from him, Mataichiro was found to have slit his throat, unable to live with the shame and dishonor he had brought onto himself.

The attempted takeover in Kanazawa cast a long shadow on Azuchi. Despite the pleas of Tsuda Takeakira, the participants were either executed or dispossessed of their properties and banished from the province and the clan they served. Several daimyo looked on in disapproval at what had taken place between Nagaaki’s seppuku and the handling of the aftermath but said or did nothing, not willing to risk anything themselves. As a result, the Hokushin faction was cowed into submission, forced to adjust to what essentially became the new regime. Now wielding a freer hand in Azuchi, Kanbe Tomozane and his faction began negotiations with Russia to establish a recognized border between the tsardom and the Amur Khanate and sort out Russo-Japanese interests in the far north. What would result would be the Treaty of Nerchinsk of 1679. The northern border of the Amur Khanate was defined at the Uda River and the Outer Khingan Mountains [1] [2] and Muscovy recognized Japanese holdings in Karafuto and Kuroryutsu as well as continued Japanese influence over the Amur Jurchens. Russia and Japan would also share fishing rights in the Sea of Okhotsk. Fur trapping rights would, however, be restricted within the recognized sovereign borders of the involved realms. However, the northern portion of Karafuto and the Kamchatka Peninsula remained unclaimed and would not be resolved in the treaty. Upon the finalization of the treaty, there were some murmurs of discontent among Oshu daimyo who didn’t want any concessions that would affect the fur trade but the Shinka-in and the Sangi-shu would nevertheless approve it with little pushback.​

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Copy of the Treaty of Nerchinsk of 1679​

That same year, Tokugawa Noriyasu, the last of the three leaders of the Hokushin-ha, died after leading the Tokugawa house for 29 years. With his passing came about the final decline of the faction as no person rose to take leadership. Furthermore, many sympathizers had been sufficiently satisfied with the Treaty of Nerchinsk. This achieved the complete dominance of the Nanshin-ha and its leaders, namely the Kanbe cadet branch of the Oda clan, Tagawa Seikou, and Mōri Tsugumoto, though Tagawa Seikou would also pass away in that same year. For the next 10 years, they would preside over the affairs of Azuchi, with the daijo-daijin under their influence and uninterested in breaking the mold to loosen their grip on power.

[1]: Alternate name of the Stanovoy Range.

[2]: Essentially the same borders as TTL’s 1689 Treaty of Nerchinsk.​
 
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I have another minor question, way further back. We know that Oda Nobunaga is remembered as the Great Unifier and man who changed Japanese society greatly, but he is also remembered for his ruthlessness and elimination of prominent clans such as the Azai, Asakura, Ashikaga, Takeda and Uesugi, etc.

So, pertaining to that ruthlessness, what happens to some of myths about Oda Nobunaga that happened in OTL, some of which are false and made up by his enemies?

Like that myth about him having the skulls of Azai Nagamasa, Azai Hisamasa, and Asakura Yoshikage lacquered in gold and used as cups (From what I read, he didn't use them as cups, though he may have had Nagamasa's and Yoshikage's skulls lacquered in gold and presented alongside sake cups, not used as them)

Or the myth about him calling himself the "Demon King" (According to Luis Frios, he wrote as a sarcastic joke in a letter to Takeda Shingen, who wrote that he was the Tendai-no-zasu Shamon, after Nobunaga burned down Enryaku-ji at Mt. Hiei.).

Or the myth involving Akechi Mitsuhide, where he had Hatano Hideharu executed, which got Mitsuhide's mother killed by the rest of Hatano Clan (It most likely didn't happen, but I do remember in the first chapter, Mitsuhide was considering a coup but that was called off when the Mouri Clan surrendered early.)

Does some of these myths persist in small circles (Though, obviously none of them actually true), or do no one speak of them because the Oda Clan now rule Japan and not want to offend them.
 
I have another minor question, way further back. We know that Oda Nobunaga is remembered as the Great Unifier and man who changed Japanese society greatly, but he is also remembered for his ruthlessness and elimination of prominent clans such as the Azai, Asakura, Ashikaga, Takeda and Uesugi, etc.

So, pertaining to that ruthlessness, what happens to some of myths about Oda Nobunaga that happened in OTL, some of which are false and made up by his enemies?

Like that myth about him having the skulls of Azai Nagamasa, Azai Hisamasa, and Asakura Yoshikage lacquered in gold and used as cups (From what I read, he didn't use them as cups, though he may have had Nagamasa's and Yoshikage's skulls lacquered in gold and presented alongside sake cups, not used as them)

Or the myth about him calling himself the "Demon King" (According to Luis Frios, he wrote as a sarcastic joke in a letter to Takeda Shingen, who wrote that he was the Tendai-no-zasu Shamon, after Nobunaga burned down Enryaku-ji at Mt. Hiei.).

Or the myth involving Akechi Mitsuhide, where he had Hatano Hideharu executed, which got Mitsuhide's mother killed by the rest of Hatano Clan (It most likely didn't happen, but I do remember in the first chapter, Mitsuhide was considering a coup but that was called off when the Mouri Clan surrendered early.)

Does some of these myths persist in small circles (Though, obviously none of them actually true), or do no one speak of them because the Oda Clan now rule Japan and not want to offend them.
Some of the myths about Oda Nobunaga being cruel and ruthless are glorified to make him look all-powerful while others persist as urban legends and stories but dismissed from major circles. However, the big thing to note is that Nobunaga has a diminshed reputation of being overly cruel and ruthless because he didn't die while still having not yet completed the unification process. Because he lives to unite the country, establish the basic foundation of TTL's Oda Japan like trade expansionism, and usher in a new era of peace and prosperity, his reputation as the "Great Unifier" overshadows his brutality to some extent. There's definitely even some apologia within Japanese thought that excuses or justifies Nobunaga's more "demonic" actions and attributes as necessary to Japan becoming the power it would become and became.

As for a lot of the Mitsuhide mythology, it's nonexistent as he never attempts to actually coup Nobunaga ITTL. Only we know.​
 
I have a minor question, a reading on yokai reveals that many yokai were codified if not outigth created during the Edo period so I was wondering how have the events of the tl affected Japanese folklore?
 
A thought occurred to me: How is the history of Castle-building effected in Japan.

With Azuchi Castle’s survival, has any other castle outmatched its splendor or height? I just learned Kitanosho Castle, built by Shibata Katsuie, with what little when know was nine stories tall (Azuchi was seven stories). And castle like Sakamoto Castle and I think the original Odawara Castle are still standing

Also, has any new castles been built? With fighting happening from time to time, has new Castle sprung up? Obviously certain castles such as Osaka Castle (Hideyoshi’s) and Edo Castle (Ieyasu’s) were never built, as their respective Daimyo built them. Don’t know about Hiroshima Castle (Terumoto) and Aoba Castle (Masamune’s).

Speaking of towns, I can presume Edo and Sendai are backwaters due to their respective Daimyo never moving their power base there. Again, not sure about Hiroshima.
 
I have a minor question, a reading on yokai reveals that many yokai were codified if not outigth created during the Edo period so I was wondering how have the events of the tl affected Japanese folklore?
I don't think there will be too many changes - most of these are "urban legends". The Japanese do not stop "creating" youkai even now.
 
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I don't think there will be too many changes - most of these are "urban legends". The Japanese do not stop "creating" youkai even now.
Would creatures of bireitou and Luzón folklore also become yokai then? I suppose this may be answered when the culture changes are explained
 
So Qin Shi Huang, but Japanese - that checks out. People give "founders" a lot of leeway.
That's a fair assessment tbh.
I have a minor question, a reading on yokai reveals that many yokai were codified if not outigth created during the Edo period so I was wondering how have the events of the tl affected Japanese folklore?
I don't think there will be too many changes - most of these are "urban legends". The Japanese do not stop "creating" youkai even now.
Basically yeah.
Would creatures of bireitou and Luzón folklore also become yokai then? I suppose this may be answered when the culture changes are explained
To some extent in Bireitou, not so much in Luson due to greater cultural and ethnic stratification on the latter whereas there's more cultural blending and admixture slowly taking place in the former.​
A thought occurred to me: How is the history of Castle-building effected in Japan.

With Azuchi Castle’s survival, has any other castle outmatched its splendor or height? I just learned Kitanosho Castle, built by Shibata Katsuie, with what little when know was nine stories tall (Azuchi was seven stories). And castle like Sakamoto Castle and I think the original Odawara Castle are still standing

Also, has any new castles been built? With fighting happening from time to time, has new Castle sprung up? Obviously certain castles such as Osaka Castle (Hideyoshi’s) and Edo Castle (Ieyasu’s) were never built, as their respective Daimyo built them. Don’t know about Hiroshima Castle (Terumoto) and Aoba Castle (Masamune’s).

Speaking of towns, I can presume Edo and Sendai are backwaters due to their respective Daimyo never moving their power base there. Again, not sure about Hiroshima.
As you point out already, certain castles are already taller than Azuchi Castle but in terms of splendor, Azuchi Castle still stands out though there are subjective arguments for other castles like Himeji Castle. There's less demolition of castles compared to OTL for sure but Azuchi still regulates how many castles are standing and which ones are built or renovated. Generally though, any attempts at building new castles during the Furuwatari and Manji civil wars are completely reversed.

Yeah Edo and Sendai are backwaters. Hiroshima Castle and the city itself is still important but not as important and is smaller in scope and population because ITTL the Mōri clan continues to control Suo, Nagado, and Iwami provinces alongside Aki and Shimonoseki and Yamaguchi and the Kobayakawa clan being based in Mihara also draws away people and commerce.​
 
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It may be OTL's Nerchinsk borders, but with Japan much more active in the north and Kamchatka unclaimed there's real possibility of further fighting between the two powers.
 
Chapter 117: A Stir for Salvation

Chapter 117: A Stir for Salvation

Between 1659 and 1669, Japan experienced a civil war and fought two overseas wars, draining manpower and resources and undergoing regime change in the process. Overseas trade was disrupted and swaths of the countryside were devastated, undermining the regional economies of the realm. Resources also began to be expended on the Asiatic mainland in support of the Amur Khanate and against the opposing forces of Jurchens, Cossacks, and Russians, a practice that gradually diminished after the conclusion of the Asiatic Northern War but did not end completely even after the signing of the Treaty of Nerchinsk. At home, political factionalism in Azuchi and the naval buildup slowed recovery. This state of affairs managed to trickle down to the common level of society, especially in the urban areas and devastated provinces from conflict, inducing a sense of anxiety in the people of the home islands. The state of anxiety would cause a wave of increased spirituality in the 1670s as many turned to faith and superstitions to help guide their seemingly precarious lives. That wave not only saw revivals of many religions but also set the stage for the rise of a new creed.

The Yamato Church was one such beneficiary of this increased spirituality. Having been a persecuted institution under the government of the kōbu kanpaku and later one of the biggest supporters of the new regime under Kanbe Tomoyoshi, the Yamato Church saw a revival in popularity and adherence through not only the religiosity wave but also patronage from Azuchi and regional daimyo, especially in western and central Japan. Patriarchs Hojo and his successor, Shunraku (春楽), led the church during this time and brought about several reforms that expanded the scope of their reach and appeal, including a new and proper translation of the Bible in Japanese and the adoption of cremation as the standard method of the disposal of the dead. As a result, by the end of the decade, 15% of the Japanese realm could be counted as followers of the Yamato Church, a new height for the faith. Alongside the recovery of Yamato Christianity were that of the various Pure Land Buddhist sects, particularly the Takada and Hongan-ji subsects of Jodi Shinshu, the latter having long struggled after its defeat and exile in 1580. In contrast, Zen and Tendai either declined in popularity or did not benefit from the spiritual wave sweeping the home islands, their more modest doctrines not appealing sufficiently to the feelings of anxiety and search for salvation shared by the middle and lower classes of Japanese society.​

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The head temple of the Takada subsect of Jodo Shinshu, Hon-ji Senju-ji (本寺専修寺)​

It was within this upswell in religious conviction and spirituality that a new gospel, distinct from both Christianity and Buddhism but influenced by both, would be preached by a wandering, self-proclaimed prophet that would birth a new faith: Kyuseikyo or Salvationism. Takemaro-no-Mikoto (武麿命), as he would later be known, was born Shima Takeshiro (島武四郎) in 1641, the son of a samurai and Yamato Christian in the service of the Takayama clan. He lived a pretty standard life as a future retainer until the outbreak of the Manji War in 1659. His master Takayama Tsugufusa chose to side with Oda Tomoaki and the rebel coalition over the kōbu kanpaku’s unfavorable treatment of Yamato Christians. However, he was quickly overwhelmed by Azuchi and in 1661, he died in battle along with much of his retinue. Among the dead were Takeshiro’s father and older brother, and Takeshiro barely survived the war himself. He left the devastated Settsu province as a ronin and escaped to Kii province, wandering the area over the next few years in his shell-shocked state. Takeshiro eventually made his way towards Hon-ji Senju-ji and became a monk there despite his upbringing as a Yamato Christian. He hoped that his spiritual questions stemming from the carnage and desolation he experienced firsthand would be answered by faith in the bodhisattva Amida (阿弥陀) and the recitation of the nenbutsu (念仏) but he only developed more questions. Takeshiro would leave the refuge of the temple in 1674 and began to travel to see the wider world and search for answers. He would mostly travel across the Chubu and Kanto regions, speaking and staying with local farmers, craftsmen, and even some samurai.

According to a story he would later retell countless times, Takeshiro was meditating on one of the slopes of Mt. Hachimori (鉢盛山) when he received a vision from God commanding him to spread the true message to the people of Japan. In this vision, God represented as the omnipotent light had presented his messenger in Crown Prince Shotoku (聖徳太子), historically the regent of Empress Suiko (推古天皇) who had helped introduce Buddhism into Japan and the Seventeen-Article Constitution (十七条憲法) during the Asuka period (飛鳥時代) of Japanese history. Shotoku as God’s messenger instructed Takeshiro to preach throughout Japan the truth and that that truth would unveil itself within his heart and mind through due time. When this legendary vision ended, Takeshiro awoke in a hot sweat, bewildered and stunned at what he had just experienced. Later, however, he would collect himself and resolve to commit to the command of God. Over the next month, he prayed and meditated daily and often called on God to guide him towards the truth. The words and images of Jesus and the Buddha would appear alongside those of the omnipotent light and Shotoku. Eventually, when he felt ready, he stepped down from Mt. Hachimori and began a new path.​

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Depiction of Crown Prince Shotoku and younger princes in the Tohon Miei (唐本御影)​

Takeshiro’s new creed was based on the idea that eternal salvation could only be achieved through faith in God and faith in God alone but that salvation had numerous paths in itself. Similar to Buddhism, reincarnation was the natural cycle of life for most but that cycle could be escaped by entering heaven, the land of God without the temptations and suffering of the earthly world, through one’s faith in God. According to Takeshiro, God had also sent down 4 human messengers. Three of them were Gautama Buddha the Philosopher, Jesus the Martyr, and Prince Shotoku the Lawgiver. The fourth and final messenger was Takeshiro himself, who is the Prophet in this context. The values and morals of Takeshiro’s new creed was a hybrid of Yamato Christian and Buddhist values, with the prescriptions of the Seventeen-Article Constitution particularly incorporated. The most significant of these within the new faith was Article II, which stated the superseding of imperial authority by faith, Buddhism in Shotoku’s case and God according to Takeshiro’s interpretation. This would give Takeshiro’s new faith an anti-establishment fervor greater than that of the Yamato Church or Japan’s Buddhist schools, which at least politically gave a degree of deference to the central government. All of these tenets would be the foundation of Takeshiro’s new creed, Salvationism.

This was the creed he would first preach in Gifu in 1678. It turned out that he was preaching to a receptive audience, for the city had been on a relative decline since the conclusion of the Manji War. Having been besieged during both the Furuwatari and Manji Wars, it had endured a relative economic and political decline even after the end of the wars due to Gifu no longer host to the heir as part of the further centralization of the affairs of the main Oda line and Azuchi as a whole. As a result, Takeshiro almost immediately gathered a following as he walked the streets of Gifu and traversed the villages within the surrounding countryside, though he would face early opposition from both the local Yamato Christians and Jodo-shinshu Buddhists who saw his creed as heretical and nonsensical. After 2 years of staying in various residences, he successfully established the first Salvationist temple or Kyusei-do (救世堂) in the city. Upon the establishment of the Kyusei-do, Takeshiro declared himself to be Takemaro-no-mikoto, the first official head of his new movement. It remained to be seen how far Takemaro’s message would spread and travel and what reactions the faith would receive from all corners, but the coming history and development of Kyusei-kyo would certainly be an interesting and uniquely Japanese one.​
 
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