Changes

By this point, Sôrin could claim control of Bungo, most of Buzen, Chikuzen, Chikugo, and considerable influence over Higo and Hizen. Ôtomo banners even flew over forts in [[Iyo province|Iyo]], taken from the hostile Kono clan. The Ôtomo army was known as the ''Ôtomo shichikakoku no zei'', or the Seven-Province Host of the Ôtomo. On paper, Ôtomo Sôrin was a mighty daimyo, and led a powerful clan seemingly destined for regional supremacy. Yet two factors were to undermine Sôrin’s ambitions, both of which may well have proved fatal in and of themselves - the Shimazu clan and internal weakness within the Ôtomo itself. To touch on the latter problem first, the Ôtomo do not appear to have ever achieved the sort of control over their retainers that other successful Sengoku daimyo did. Some of their most important vassals, notably the Tachibana (formerly known as the Hekki) and Tamura, were hardly vassals at all, rather allies who operated with a degree of independence that all but made them daimyo themselves.  

By this point, Sôrin could claim control of Bungo, most of Buzen, Chikuzen, Chikugo, and considerable influence over Higo and Hizen. Ôtomo banners even flew over forts in [[Iyo province|Iyo]], taken from the hostile Kono clan. The Ôtomo army was known as the ''Ôtomo shichikakoku no zei'', or the Seven-Province Host of the Ôtomo. On paper, Ôtomo Sôrin was a mighty daimyo, and led a powerful clan seemingly destined for regional supremacy. Yet two factors were to undermine Sôrin’s ambitions, both of which may well have proved fatal in and of themselves - the Shimazu clan and internal weakness within the Ôtomo itself. To touch on the latter problem first, the Ôtomo do not appear to have ever achieved the sort of control over their retainers that other successful Sengoku daimyo did. Some of their most important vassals, notably the Tachibana (formerly known as the Hekki) and Tamura, were hardly vassals at all, rather allies who operated with a degree of independence that all but made them daimyo themselves.  

Sôrin’s embracing of Christianity no doubt created dissension in the Ôtomo lands. In [[1551]] Sôrin entertained [[Francis Xavier]] and allowed the establishment of a Jesuit mission in Bungo. Sôrin was exceedingly friendly to the advocates of the new religion, and while this was no doubt motivated in part by the weapons and commercial opportunities the westerners offered, it is not unreasonable to suppose that Sôrin was taken by Christianity. Certainly, the advantages offered by the missionaries were outweighed by the difficulties Christianity incurred. Sôrin’s own wife, a woman known to us by the nickname ‘Jezebel’ (a tag assigned the lady, of course, by the Jesuits) was an ardent opponent of Christianity and many of the Ôtomo retainers complained at the activities of the missionaries, which included the desecration of Buddhist and Shinto sites. Sôrin indulged most of the missionaries’ requests and in [[1575]] had a son baptized. In [[1578]] Sôrin divorced his wife and was himself baptized, assuming the name Francisco. Two years previously he had retired, and handed over the reins of government to his son Yoshimune, also a Christian known as Constantinho). By this point, the Shimazu clan had entered the picture, and created a crisis in Hyûga.  

Sôrin’s embracing of Christianity no doubt created dissension in the Ôtomo lands. In [[1551]] Sôrin entertained [[Francis Xavier]] and allowed the establishment of a Jesuit mission in Bungo. Sôrin was exceedingly friendly to the advocates of the new religion, and while this was no doubt motivated in part by the weapons and commercial opportunities the westerners offered, it is not unreasonable to suppose that Sôrin was taken by Christianity. Certainly, the advantages offered by the missionaries were outweighed by the difficulties Christianity incurred. Sôrin’s own wife, a woman known to us by the nickname ‘[[Otomo Nata Jezebel|Jezebel]]’ (a tag assigned the lady, of course, by the Jesuits) was an ardent opponent of Christianity and many of the Ôtomo retainers complained at the activities of the missionaries, which included the desecration of Buddhist and Shinto sites. Sôrin indulged most of the missionaries’ requests and in [[1575]] had a son baptized. In [[1578]] Sôrin divorced his wife and was himself baptized, assuming the name Francisco. Two years previously he had retired, and handed over the reins of government to his son Yoshimune, also a Christian known as Constantinho). By this point, the Shimazu clan had entered the picture, and created a crisis in Hyûga.  

After nearly a decade of fighting, [[Shimazu Yoshihisa]] had defeated the Ito clan and forced the daimyo, [[Ito Yoshisuke]], to flee north and take shelter in the Ôtomo’s domain. [[Otomo Yoshimune|Ôtomo Yoshimune]], perhaps looking to prove himself as a leader, decided to attack Hyûga before the Shimazu had an opportunity to consolidate their gains. Yoshimune called up an army and prepared to take the field, ignoring the objections of his retainers who felt this sort of campaign would only encourage the Ôtomo’s other enemies to attack. With as many as 40,000 men under arms, Yoshimune marched into Hyûga, to be followed by his father, who was said to have desired the founding of a model Christian town in Hyûga.  

After nearly a decade of fighting, [[Shimazu Yoshihisa]] had defeated the Ito clan and forced the daimyo, [[Ito Yoshisuke]], to flee north and take shelter in the Ôtomo’s domain. [[Otomo Yoshimune|Ôtomo Yoshimune]], perhaps looking to prove himself as a leader, decided to attack Hyûga before the Shimazu had an opportunity to consolidate their gains. Yoshimune called up an army and prepared to take the field, ignoring the objections of his retainers who felt this sort of campaign would only encourage the Ôtomo’s other enemies to attack. With as many as 40,000 men under arms, Yoshimune marched into Hyûga, to be followed by his father, who was said to have desired the founding of a model Christian town in Hyûga.