Korean embassies to Edo

• Other Names: 回答兼刷還使 (J: kaitouken sakkanshi)
• Japanese/Korean: （朝鮮）通信使 ((Chousen) tsuushinshi / (Joseon) t'ongsingsa)

Twelve Korean embassies visited Edo period Japan between 1607 to 1811. These were perceived as tribute missions by the Tokugawa bakufu, and paralleled Ryukyuan embassies sent by the Kingdom of Ryûkyû.

Japan obtained a variety of goods from Korea during this period, either through tribute or the associated trade, or other gifts, including rice, textiles, ceramics, mother-of-pearl inlays, books, documents such as Buddhist sutras, Buddhist sculptures, and temple bells. However, the greatest bulk of the trade was for ginseng, which comprised 27% of the Korean goods flowing into Japan, and which at times created monetary and trade deficit issues for the Japanese.

Logistics & Ritual Performance

Each mission was led by a civil official, usually of the third rank (in the Korean court hierarchy), and consisted of roughly 350-500 Koreans, and roughly 1500 Japanese escorts from Tsushima han, the domain which managed Japan-Korea relations in this period. From 1655 onwards, all of the missions were sent, nominally, to congratulate a new shogun on his succession; unlike was the case with the Ryûkyû Kingdom, Korea did not send missions upon the succession of their own kings in order to request any sort of ritual acknowledgement or recognition of their new king.

All but the last mission traveled to Edo, going via Tsushima, through the Inland Sea to Osaka, and then overland from there; the 1811 mission only journeyed as far as Tsushima. From 1607 until 1682, the Koreans were lodged at the temple of Honsei-ji in the Bakurochô neighborhood of Edo; the temple burned down in the Oshichi fire of 1682, and from then on Korean embassies stayed at the Higashi Honganji in Asakusa.

The lead envoy (seishi) on such missions wore a robe decorated with kirin. Formal letters from the King of Korea were carried in a special chest, by a number of Korean officials; this was in contrast to the Ryukyuan embassies to Edo, in which a secretary (shokanshi) carried formal letters on his person. Even the open-sided palanquin of the lead envoy himself (making him more visible for onlookers) was carried by Japanese porters, showing the great esteem accorded these communiques. The streets were prepared ahead of time by having the streets swept, and water sprinkled to settle the dust. During the procession, men with long bamboo poles helped push the crowds out of the way, to make room for the procession to pass down the road. While many paradegoers simply stood or sat on the side of the road, others set up viewing booths, complete with tatami and sliding screen (fusuma) paintings.

Once the Korean envoys arrived at the shogun's castle, before they entered the audience chamber (Ôhiroma), the shogun and a number of his officials and retainers arranged themselves within the chamber. A record from 1719 indicates that at that time, the shogun, tairô, two protocol officers, and a retinue carrying their swords, arranged themselves in the upper dan, or dais, of the three in the chamber, and were mostly concealed with blinds (only the middle blind was raised); only the Kii and Mito lords (members of the Gosanke, holding the name Tokugawa) sat in the middle dan, while a variety of daimyô and other retainers sat in the lower dan; the figures seated in the upper dan were not at all visible from the lower dan.

The Korean envoys would then pass through the several anterooms, each also filled with daimyô and other retainers, and made their way to a wooden veranda outside of the audience chamber. In total, between the various rooms, all daimyô in the city were supposed to be present. They remained there while their formal missive from the king of Korea was passed forward, eventually being placed on the tatami just below the upper dan. The Korean envoys bowed and withdrew, and then the master of ceremonies moved the letter to a small alcove behind the shogun's seat. The leaders of the Korean mission (Lead Envoy, Vice Envoy, and Secretary) then approached, one at a time, in order of their status, coming as far as the second tatami mat below the edge of the middle dan (i.e. sitting in the lower dan), and paid their formal respects, before withdrawing once again.

Finally, the formal gifts offered by the envoys to the shogun were arranged for display in the garden, and the blinds separating the three dan were lowered; when the envoys returned to the audience chamber, two layers of blinds would separate them from the shogun. The three leaders of the mission ventured into the ôhiroma, and withdrew, three more times: first, to offer personal greetings, then to partake of a drink, and finally to partake of some food. The Lead Envoy alone was permitted to advance to the middle dan for the drink of saké, but only at that time.

Discussions between the shogun and the envoys were conducted through a series of intermediaries, with the shogun speaking to the rôjû, who passed the message to the lord of Tsushima han, who in turn told the Korean language interpreters, who in turn communicated the shogun's words to the Korean envoys. The audience lasted several hours in total, and while the daimyô and other officials of middling and high-rank were permitted to withdraw from the Ôhiroma while the banquet was being prepared, those in the san-no-ma and yon-no-ma (third and fourth antechambers) were obliged to remain in place throughout the event.

Decline and End of Missions

These missions were very expensive affairs, with the shogunate loaning around 50,000 ryô to the domain in 1711, 1718, and again in 1746, and granting (not loaning) the domain a whopping 100,000 ryô in 1764 to help pay for them. All of these were loans the domain struggled to pay back, and for the most part never did. The missions were expensive for the Korean Court as well, in part because they had to pay to host preparatory missions from Tsushima. In 1753, even Amenomori Hôshû, who had previously memorialized the shogunate in support of the importance of these missions, urged that the missions were "not of great benefit to the Japanese realm," and not worth the great financial cost.

Thus, after 1764, the shogunate demurred from interest in receiving further missions. With Tokugawa hegemony firmly established after more than 150 years in power, the role of the embassies for supporting or enhancing Tokugawa legitimacy was long obsolete. In 1788, Tairô Matsudaira Sadanobu advised Tsushima to seek some kind of revision of the diplomatic protocols, so as to reduce the costs of the impending mission to congratulate Tokugawa Ienari on becoming shogun; Sadanobu then suggested in 1791 that further missions not travel all the way to Edo, but instead meet with shogunal representatives in Tsushima. The Koreans initially rejected this suggestion, asserting the importance of continuing the established practices, but after much negotiations, a mission was finally dispatched in 1811 to congratulate Ienari, 27 years after his succession. This would turn out to be the last Korean mission of the Edo period.

Timeline of Missions

• 1605 - Samyeongdang and Son Munik, the first Korean envoys to Japan since the invasions of Korea of the 1590s, meet with Tokugawa Ieyasu and Hidetada at Fushimi castle, having traveled to Kyoto with Sô Yoshitoshi, lord of Tsushima han, despite the Korean Court having likely only expected the envoys to go as far as Tsushima. They meet as well with Honda Masanobu and Saishô Shôtai, while staying at the temple of Honpô-ji in Kyoto. This is not counted among the twelve official missions of the Edo period, but represents the beginning of rapprochement. Among other terms of negotiations, 3000 Korean prisoners of war are returned to Korea.
• 1607 - The first formal tongsingsa mission travels to Japan. The mission is led by Ryeo Ugil (aka Chiwon , with Vice Envoy Gyeong-seom (aka Chil-song), and Secretary (jongsagwan) Jeong Ho-sil (aka Il-chwi). Many members of the mission are former samurai who, after surrendering to Korean forces during Hideyoshi's invasions, were permitted to take Korean names and to assimilate into Korean society, becoming either court officials of some sort, or soldiers (warriors) in service to the court.
• 1617 - A Korean mission meets with Tokugawa Hidetada in Kyoto. Hayashi Razan is among those invited to attend the reception.
• 1624 - A mission travels to Edo.
• 1636 - A mission led by Im Kwang travels to Edo and to Nikkô Tôshôgû. Among the terms discussed is the frequency of munwigwam missions to Tsushima.
• 1643 - The mission is led by Yun Sunji and consists of 462 members. It is sent nominally to congratulate the shogunate on the birth of a shogunal heir (Tokugawa Ietsuna was born in 1641). The envoys travel to Nikkô Tôshôgû, where they present a temple bell as a gift from King Injo, cast on the orders of the shogunate. The bell continues to hang at the Yômeimon in Nikkô today.
• 1655 - The mission, led by Cho Hyong and consisting of 488 members, travels to Edo, and to Nikkô, where they present a number of lanterns for the mausoleum of Tokugawa Iemitsu; this is the last time a Korean embassy visits Nikkô.
• 1682 - A mission travels to Edo.
• 1711 - A mission travels to Edo.
• 1719 - A mission travels to Edo, staying at Honnô-ji in Kyoto for one night on their way, and several more nights on their way back.
• 1748 - A mission travels to Edo.
• 1764 - A Korean mission travels to Edo for the last time during the Tokugawa period. The mission consists of 498 people, and their total journey takes 382 days.
• 1809 - Korean envoys in Tsushima are informed that the next mission would only be expected to come as far as Tsushima, and not to go to Edo.
• 1811 - The final formal Korean mission of the Edo period meets with Sô clan officials in Tsushima, and does not travel to the Japanese "mainland," let alone to Edo.
• 1841 - An envoy from Tsushima travels to Pusan and requests that a mission be sent to Tsushima, but none ever is.
• 1844 - The shogunate requests, via Tsushima, that Korea send a mission in 1846, but this is ultimately cancelled.

References

• Lillehoj, Elizabeth. "A Gift for the Retired Empress." in Lillehoj (ed.). Acquisition: Art and Ownership in Edo-Period Japan. Floating World Editions, 2007. pp91-110.
• Schottenhammer, Angela. "The East Asian maritime world, 1400-1800: Its fabrics of power and dynamics of exchanges - China and her neighbors." in Schottenhammer (ed.) The East Asian maritime world, 1400-1800: Its fabrics of power and dynamics of exchanges. Harrassowitz Verlag, 2007.
• Anne Walthall, "Hiding the shoguns: Secrecy and the nature of political authority in Tokugawa Japan," in Bernard Scheid and Mark Teeuwen (eds.) The Culture of Secrecy in Japanese Religion, Routledge (2006), 341-344.