Changes

[[Gregory Smits]] indicates there are many inconsistencies in Shô Taikyû's story, however, and suggests that rather than necessarily being a son of Shô Hashi as the kingdom's official histories relate, he may have been someone outside of the line who seized power. Various historical sources - including the [[Bridge of Nations Bell]], multiple official histories of the kingdom, and the ''[[Ming shi-lu|Veritable Records of the Ming]]'' - describe Taikyû variously as a son or brother of Shô Kinpuku, and describe him as "Prince of Goeku," despite the kingdom not yet bestowing such titles in a systematic manner. Given all of this, and the absence of any representation in the ''[[Omoro soshi|Omoro sôshi]]'' of Taikyû as a son of Shô Hashi, Smits suggests that Taikyû was likely not a direct relative of the royal lineage, but rather the son of a local lord in Goeku, who later seized power in the fashion of a local warlord or ''[[wako|wakô]]''.<ref>Gregory Smits, ''Maritime Ryukyu'', University of Hawaii (2019), 115.</ref>

[[Gregory Smits]] indicates there are many inconsistencies in Shô Taikyû's story, however, and suggests that rather than necessarily being a son of Shô Hashi as the kingdom's official histories relate, he may have been someone outside of the line who seized power. Various historical sources - including the [[Bridge of Nations Bell]], multiple official histories of the kingdom, and the ''[[Ming shi-lu|Veritable Records of the Ming]]'' - describe Taikyû variously as a son or brother of Shô Kinpuku, and describe him as "Prince of Goeku," despite the kingdom not yet bestowing such titles in a systematic manner. Given all of this, and the absence of any representation in the ''[[Omoro soshi|Omoro sôshi]]'' of Taikyû as a son of Shô Hashi, Smits suggests that Taikyû was likely not a direct relative of the royal lineage, but rather the son of a local lord in Goeku, who later seized power in the fashion of a local warlord or ''[[wako|wakô]]''.<ref>Gregory Smits, ''Maritime Ryukyu'', University of Hawaii (2019), 115.</ref>

Having studied under [[Kaiin]], a [[Zen]] monk from [[Kyoto]]<ref name=jinmei>"Shō Taikyū." ''Okinawa rekishi jinmei jiten'' (沖縄歴史人名事典, "Encyclopedia of People of Okinawan History"). Naha: Okinawa Bunka-sha, 1996. p42.</ref>, Shô Taikyû had a number of Buddhist temples founded, including the [[Kogen-ji|Kôgen-ji]]<!--廣厳-->, [[Fumon-ji]]<!--普門-->, [[Manju-ji (Okinawa)|Manju-ji]]<!--万寿-->, and [[Tenryu-ji (Okinawa)|Tenryû-ji]]<!--天龍--><ref>Kerr, George. ''Okinawa: The History of an Island People''. (revised edition). Tokyo: Tuttle Publishing, 2000. p99.</ref><ref>Shinzato, Keiji, et al. ''Okinawa-ken no rekishi'' ("History of Okinawa Prefecture"). Tokyo: Yamakawa Publishing, 1996. p53.</ref>, and had at least ten notable bronze bells cast, including the so-called "Bridge of Nations" Bell.<ref name=jinmei/> The bell, with an inscription describing the kingdom's prosperity in maritime trade and diplomacy, hung in Shuri Castle for centuries and became a famous symbol of the castle and of the kingdom. Taikyû was also the first Okinawan ruler to have [[Ryukyuan currency|coins]] cast. Though these were of poor quality, and may have been produced from Ming coins, simply replacing half the inscription ''Yǒnglè tōngbǎo'' 永楽通宝 from coins minted by the [[Yongle Emperor]], such that his own coins read (in Japanese) ''Taisei tsûhô'' 大世通宝, this was nevertheless a notable accomplishment; Smits suggests that both the casting of coins and of bells may have been part of efforts by Taikyû to assert or construct notions of his legitimacy - if he had in fact seized power from a more rightful ruler or heir.<ref>Smits, ''Maritime Ryukyu'', 117.</ref>

Having studied under [[Kaiin]], a [[Zen]] monk from [[Kyoto]]<ref name=jinmei>"Shō Taikyū." ''Okinawa rekishi jinmei jiten'' (沖縄歴史人名事典, "Encyclopedia of People of Okinawan History"). Naha: Okinawa Bunka-sha, 1996. p42.</ref>, Shô Taikyû had a number of Buddhist temples founded, including the [[Kogen-ji|Kôgen-ji]]<!--廣厳-->, [[Fumon-ji]]<!--普門-->, [[Manju-ji (Okinawa)|Manju-ji]]<!--万寿-->, and [[Tenryu-ji (Okinawa)|Tenryû-ji]]<!--天龍--><ref>Kerr, George. ''Okinawa: The History of an Island People''. (revised edition). Tokyo: Tuttle Publishing, 2000. p99.</ref><ref>Shinzato, Keiji, et al. ''Okinawa-ken no rekishi'' ("History of Okinawa Prefecture"). Tokyo: Yamakawa Publishing, 1996. p53.</ref>, and had some 23 bronze bells cast, including the so-called "Bridge of Nations" Bell.<ref name=jinmei/><ref>Smits, ''Maritime Ryukyu'', 141.</ref> The bell, with an inscription describing the kingdom's prosperity in maritime trade and diplomacy, hung in Shuri Castle for centuries and became a famous symbol of the castle and of the kingdom. Taikyû was also the first Okinawan ruler to have [[Ryukyuan currency|coins]] cast. Though these were of poor quality, and may have been produced from Ming coins, simply replacing half the inscription ''Yǒnglè tōngbǎo'' 永楽通宝 from coins minted by the [[Yongle Emperor]], such that his own coins read (in Japanese) ''Taisei tsûhô'' 大世通宝, this was nevertheless a notable accomplishment; Smits suggests that both the casting of coins and of bells may have been part of efforts by Taikyû to assert or construct notions of his legitimacy - if he had in fact seized power from a more rightful ruler or heir.<ref>Smits, ''Maritime Ryukyu'', 117.</ref>

Shô Taikyû's reign was, indeed, a period of prosperity in maritime trade. Historian [[George H. Kerr]] writes that Okinawan merchants sometimes earned as much as a thousand-percent return on luxury goods, that Naha grew more fully into a prosperous-looking port town, and the estates of the local lords (''anji'') grew as well. However, Kerr also writes that Shô Taikyû's patronage of Buddhism and temple-building efforts far exceeded that which would have been demanded or supported by the populace, and that these activities impoverished the royal treasury<ref>Kerr. pp99-100.</ref>.

Shô Taikyû's reign was, indeed, a period of prosperity in maritime trade. Historian [[George H. Kerr]] writes that Okinawan merchants sometimes earned as much as a thousand-percent return on luxury goods, that Naha grew more fully into a prosperous-looking port town, and the estates of the local lords (''anji'') grew as well. However, Kerr also writes that Shô Taikyû's patronage of Buddhism and temple-building efforts far exceeded that which would have been demanded or supported by the populace, and that these activities impoverished the royal treasury<ref>Kerr. pp99-100.</ref>.