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Another important development introduced by Satto was the creation of the post of ''Ô-shô'' (王相), or King's Assistant. Though direct monarchical rule would remain important and powerful in Okinawa for at least a few generations, this marked the beginnings of the creation of a bureaucracy which would gradually come to replace the king's direct rule, drafting and implementing policy in his name.

Another important development introduced by Satto was the creation of the post of ''Ô-shô'' (王相), or King's Assistant. Though direct monarchical rule would remain important and powerful in Okinawa for at least a few generations, this marked the beginnings of the creation of a bureaucracy which would gradually come to replace the king's direct rule, drafting and implementing policy in his name.

Satto died in 1395, and was succeeded by his son Bunei. Missions were sent to Nanjing to announce the king's death, and to formally request investiture for his successor. The "Mirror of Chûzan," a history of Ryukyu written by [[Sho Shoken|Shô Shôken]] in the 1650s, cites Satto's death as an example of ''tentô''<ref>This represents the [[Okinawan language]] reading of the characters; the same term is read as ''tendô'' in [[Japanese language]], and as ''tian-dao'' in Chinese ''pinyin''.</ref> (天道), a concept closely related to the [[Confucianism|Confucian]] [[Mandate of Heaven]]. Though he describes Satto as a good king overall, Shô accuses him of giving in to luxurious temptations and of losing the proper degree of humility; thus, Shô explains, Satto was guided by ''tentô'' to touch a venomous snake in his sleep and to be killed.

Satto died in 1395, and was succeeded by his son Bunei. Missions were sent to Nanjing to announce the king's death, and to formally request investiture for his successor. The "Mirror of Chûzan," a history of Ryukyu written by [[Sho Shoken|Shô Shôken]] in the 1650s, cites Satto's death as an example of ''tentô''<ref>This represents the [[Okinawan language|Okinawan]] reading of the characters; the same term is read as ''tendô'' in [[Japanese language|Japanese]], and as ''tian-dao'' in Chinese ''pinyin''.</ref> (天道), a concept closely related to the [[Confucianism|Confucian]] [[Mandate of Heaven]]. Though he describes Satto as a good king overall, Shô accuses him of giving in to luxurious temptations and of losing the proper degree of humility; thus, Shô explains, Satto was guided by ''tentô'' to touch a venomous snake in his sleep and to be killed.

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