R-Cube Ritsumeikan Research Repository

UEMATSU, Mao

English

Cross-border Patent Litigation and Lis Alibi Pendens : A Korean–Japanese Case Study for Future Asian Principles of Private International Law

内山, 昭

Uchiyama, Akira

Japanese

ウクライナ市民の自決権と平和国家の自衛隊活用

SOCIAL SYSTEM STUDIES
No.50 March 2025
The Institute of Social Systems
Ritsumeikan University
1-1-1 Noji-Higashi, Kusatsu, Shiga 525-8577 JAPAN
CONTENTS
REFEREED ARTICLES
Japan’s First American-Style Apartment Houses, “Omori Apartment House”  
and “Bunka Apartment House” YOSHIDA Yoshiya（ 1 ）
A Type of Clause Formation Process in the Ming Dynasty Wenxing Tiaoli ( 問刑条例 ): 
A Study of Cases Citing Legal Interpretations ( 参語 ) TOYOSHIMA Junki（ 27 ）
The Establishment and Transformation of Land Control in the Domains of Johu Daimyo:  
A Case Study of the Katata Domain under the Hotta Family KORIYAMA Shiho（ 51 ）
Constructing the Perception of the “Meiji Restoration” under the “Sinicization” Policy  
in Postwar Taiwan: Up to the Lifting of Martial Law (1987) YANG Su-Hsia（ 73 ）
Amateur Founder, William Merrell Vories TANIGUCHI Maki（ 97 ）
Patent-Related Preferential Trade Agreements and Exports of Intermediate Goods  
from Developed to Developing Countries LI Caicai（113）
REFEREED NOTE
Research Trends and Prospects Regarding the Deaths of Muslims in Japan 
 IWAKURA Ko（129）
REPORTS
Dietary Control Using MyPlate in Japanese Diabetic Patients 
 YAMANAKA Sachiko, KOYAMA Toru（149）
A Sense of Growth and the Effectiveness of Reflection among Peer Supporters in Supporting 
First-Year Students 
 YAMANO Yoichi, FUKAYA Mami, MATSUMOTO Sayaka, KISHIOKA Natsuko 
 HOSOKAWA Chie, OMOTO Marie, TANAKA Kenta, SOYA Naoki（161）
Development of a Method for Measuring the Learning Effectiveness of Local SDGs:  
A Case Study of the MLGs Workshop 
 UEDA Junya, TOMISU Hayato, TAGUCHI Shintaro（179）


Contents (Social System Studies No.50)

豊嶋, 順揮

Toyoshima, Junki

明代『問刑条例』条文形成過程の一類型 : 参語を引用する事例の検討を通して

郡山, 志保

Koriyama, Shiho

定府大名領における所領支配の確立と変容 : 堅田藩堀田家を事例として

西脇, 幸太

Nishiwaki, Kota

If I Were You の使用実態 : 適切な言語活動のための教育的示唆

平田, 裕

Hirata, Yu

初級日本語学習者の筆記テスト時と会話時の脳活動 : fNIRS 脳実験4 回での個人内比較

目　　　次
特集：日韓国交正常化 60 周年記念論説
Ritsumeikan Conference Program  　（ 1 ）
Opening Remarks   NAKATO, Sachio　（ 5 ）
Introduction   REITERER, Michael　（ 7 ）
The Herculean Task of Stabilizing Northeast Asia   KIM, Won-soo　（ 13 ）
Japan-South Korea rapprochement: an opportunity for Europe   PEJSOVA, Eva　（ 21 ）
Perspectives of Japanese and Korean Economies in the Future: 
Will It Be a Win-Win Approach between Cooperation and Competition? 
  PARK, Sang Chul　（ 27 ）
Japan and South Korea: Stronger Together   SATOH, Haruko　（ 37 ）
Consequences of Shouting a New Cold War between the  
United States and China   NAKATSUJI, Keiji　（ 43 ）
Prospects for Korea-Japan Cooperation   AHN, Chong Ghee　（ 53 ）
Expanding the Strategic Cybersecurity Cooperation Framework 
with Japan   KIM, So Jeong　（ 57 ）
Prospects of closer Japan-Korea cybersecurity cooperation VOSSE, Wilhelm　（ 63 ）
Academic exchange between Korea and Japan: building trust  
and securing rule of law   DEGUCHI, Masahisa　（ 71 ）
K-Pop meets J-Pop   KIM, Myung Joong　（ 73 ）
Can pop culture save Japan-Korea relations?   KIMURA, Kan　（ 85 ）
Navigating Divergence and Convergence in ROK-Japan Cooperation  
beyond Indo-Pacific   LEE, Shinae　（ 87 ）
論　　　説
纪实文学的创新尝试　现代日本的世相折射（6） 
—论说＋独白＋借景对照体《日本人：在“绸幕”背后》系列述评 
  夏　　　　　剛　（ 93 ）
「新」所得分配と成長論： 
累進性強化と逆進性解消に伴う成長促進   大　田　英　明　（113）
民衆のグローバルサウス（下） 
—草の根のイニシアティブからオルタナティブを構築する—   松　下　　　冽　（141）
為替スワップ取引のポジションと短期資金フロー 
— BIS 論文の検討—   奥　田　宏　司　（159）
中国の県域都市部における介護保険制度構築 
—中国の吉林省公主嶺市と日本の和歌山県有田市の比較から— 
  任　　　泰　然　（185）
The Japan-South Korea “Comfort Women Issue” as a Question of Ethics and  
Justice: Relating to “you” is generating “me”   YAMADA, Naofumi　（213）


目次（立命館国際研究 37巻3号）

NAKATSUJI, Keiji

Consequences of Shouting a New Cold War between the United States and China

SEIFMAN, Travis

サイフマン, トラビス

 
 
ISSN 1346-2601 (Print) ART RESEARCH vol.25-1 
ISSN 2436-5408 (Online) 2024 年 8 月 9 日公開 【ARC イベントレビュー】 
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＜Review of the 126th International ARC Seminar (Prof. Timon SCREECH)＞ 
New Light on Nikkō  
― Thoughts on the Dutch Lanterns at the Shrine-Mausoleum of Tokugawa Ieyasu 
Travis Seifman (Associate Professor, Kinugasa Research Organization, Ritsumeikan University) 
   E-mail seifman@fc.ritsumei.ac.jp 
 
 
 
On November 29, 2023, the Art Research 
Center welcomed Prof. Timon Screech 
(Nichibunken) as our speaker for the 126th 
International ARC Seminar. Screech shared 
findings from his research on the shrine-
mausoleum of Tokugawa Ieyasu at Nikkō, the 
subject of a new book he plans to publish in the 
near future. 
1. The deification of Tokugawa Ieyasu 
As Screech explained, after Shogun 
Tokugawa Ieyasu died in 1616, he was then 
deified, as Toyotomi Hideyoshi had been before 
him. Selecting from possible kami titles proposed 
by the imperial court, the shogunate at first 
opted to establish a shrine at Kunōzan near 
Sunpu where the spirit of Ieyasu would be 
worshipped as the kami Tōshō daimyōjin, 
following the precedent of Hideyoshi’s spirit 
being worshipped as Toyokuni daimyōjin. 
However, the monk Tenkai, a prominent 
advisor to Ieyasu and his successor Tokugawa 
Hidetada, soon convinced Hidetada and the 
shogunate that this daimyōjin designation was 
less than ideal. While the Tōshōgū shrine at 
Kunōzan remains a significant location today, 
Ieyasu’s body was relocated in 1617 – just one 
year after his death – to a new shrine-mausoleum 
at Nikkō, in the mountains north of Edo, where 
Tenkai served as abbot of Mangan-ji. Tōshō 
daimyōjin was renamed, or replaced by, Tōshō 
daigongen, an avatar or manifestation of the 
Buddha Yakushi in the form of a kami. The 
imperial court offering Tōshō (“radiance of the 
east”) as an acceptable option for the name of this 
kami is interesting. On the one hand, the 
association between “the radiance of the east” 
and the sun seems obvious, making this a rather 
illustrious name for the kami Ieyasu. However, 
as Screech explained, decision-makers at the 
imperial court at the time may have seen this, to 
the contrary, as keeping this kami somewhat 
constrained in its eminence, limiting it to the 
east (Edo, the center of Tokugawa power, being 
far to the east from the capital), and to an 
identity lesser than Tenshō (“radiance of the 
heavens”), an alternate reading of the name of 
Amaterasu, with whom the emperors were 
associated. 
2. Gifts of lanterns 
Sunlight and radiance are preeminent 
themes in the symbolic schema of the Tōshōgū at 
Nikkō (lit. “sunlight”), which was significantly 
expanded and made more elaborate under 
Ieyasu’s grandson, Shogun Tokugawa Iemitsu, in 
the 1630s. 
One of the most obvious places this 
manifests is in the famous Yōmeimon (lit. “gate 
of the sun’s brightness”) gate, known today for its 
extensive gilding and white paint, shining in the 
sunlight from the tip of the roof to where the gate 
meets the ground. However, as Screech informed 
us, the Yōmeimon originally had significant dark 
sections, painted in dark colors near the bottom 
and with a simpler thatched roof, leaving only a 
middle section appearing to hang suspended in 
the air as it gleamed like the sun. 
The shrine grounds are also illuminated by 
a multitude of lanterns, several of the most 
distinctive of which were the focus of the 
remainder of Screech’s talk. 
The main path up to the Yōmeimon and to 
the central structures of the shrine complex is 
lined with numerous stone lanterns, many 
donated to the shrine by daimyō or other 
 
 
ART RESEARCH vol.25-1 
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26 
prominent figures of the time. Approaching the 
steps to the gate, or passing through it, however, 
one comes upon a number of rather distinctive 
lanterns, to which Screech directed attention. 
First, a pair of lanterns made of Portuguese 
iron and donated by Date Masamune, lord of 
Sendai. Masamune was closely associated with 
having foreign – and in particular, European – 
connections, and funded the Keichō embassy to 
Rome in 1613-1620. While iron itself was surely 
not rare in early modern Japan, it is said these 
lanterns may have been made from cannon from 
Portuguese ships, an item to which few in Japan 
indeed would have had access. These lanterns 
thus stand as a symbol of Masamune’s distinctive 
prestige and position; Screech also suggested the 
symbolic significance of turning items of war into 
symbols of the lasting peace created by the 
Tokugawa unification and pacification of the 
realm. 
Screech next touched upon a singular 
lantern donated by Tokugawa Masako 
(Tōfukumon-in), which stands inside the 
Yōmeimon gate, closer to the center of the shrine 
than any donated by daimyō or by foreign entities. 
Masako was a sister of Shogun Tokugawa 
Iemitsu, and wife (empress consort) to Emperor 
Go-Mizunoo. A large hexagonal bronze lantern, it 
was made to reference or evoke one of the oldest 
and most famous lanterns in Japan: one erected 
in 752 outside the Great Buddha Hall at Tōdai-ji 
in Nara. As the Great Buddha Hall was left in a 
severely damaged state after battles in the 16th 
century, this 8th century lantern would have been 
an especially prominent symbol at the time of 
Tōfukumon-in’s donation of her lantern to Nikkō. 
 
2-1. Lanterns from Foreign Lands 
In addition to these notable lanterns 
showing the power and prestige of the Tokugawa 
house through gifts from powerful daimyō and 
connections to both the imperial house and the 
Minamoto lineage, Nikkō Tōshōgū also boasts a 
number of lanterns that were gifts from overseas. 
These were long represented by the 
shogunate and the shrine as having been gifts 
from the kingdoms of Joseon (Korea) and Lūchū 
(Ryūkyū), symbols that Tokugawa power, 
prestige, and virtue were recognized all across 
the region. These were one part of a larger 
complex of ritual acts of display contributing to 
such discourses of Tokugawa legitimacy and 
prestige. Formal embassies from Joseon and 
Lūchū, some of which traveled to Nikkō in the 
17th century, were perhaps the cornerstone of 
such discursive efforts,1) alongside visits to Edo 
by “Chinese” monks from Manpuku-ji temple in 
Uji and certain other notable figures,2) and the 
shoguns’ conspicuous use of luxury items from 
overseas. 
Interestingly, however, while one king of 
Joseon did gift a bronze bell to the shrine, all the 
lanterns described in Edo period documents as 
Korean or Ryukyuan were, in fact, gifts from the 
Dutch East India Company. 
The first of these, gifted in 1636, was rather 
similar in form to one made around the same 
time to be hung before the tomb of William of 
Orange in the New Church at Delft, Screech 
explained, noting the parallels in both being 
displayed before the tomb or mausoleum of 
someone revered as a founding figure. This gift 
apparently pleased Shogun Iemitsu so greatly 
that he was moved to restore Dutch trading 
privileges, and to release Pieter Nuyts, head of 
the Dutch East India Company’s base on Taiwan; 
Nuyts had been imprisoned by the shogunate for 
some three and a half years after Dutch ships 
harassed a number of Japanese trading vessels.3) 
Pleased with the shogun’s reaction to this 
first gift, the Dutch then gifted another lantern 
to the shrine. Though the Company originally 
commissioned a pair of lanterns at this time, only 
one was ultimately brought to Japan, as the 
Governor-General of Batavia reportedly believed 
this would help this one (and the one gifted 
previously) appear more rare, more precious. He 
later gifted the second of the pair to the Mughal 
emperor Aurangzeb; it sadly no longer survives. 
The first lantern gifted by the Dutch to the shrine 
was designed to hang indoors, from a ceiling, as 
such items did in European churches; knowing 
that the Tōshōgū displayed this outdoors, with a 
pavilion constructed over it to protect it from the 
elements and to give it something to hang from, 
the Dutch had this second candelabra made to be 
free-standing. 
The shrine placed this second candelabra 
next to the Korean bell, pairing them. Hayashi 
Razan, a preeminent Confucian advisor to the 
shogun, put this pairing into words, writing in 
1648 that “from the luminescent seas of Lūchū 
 
 
 
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they have handed us this dragon lantern … the 
frosty peaks of Korea respond in lionlike roars” 
(⿓ 燈 伝 ⾃ 琉 球 海…従 韓 嶺 霜 ). Though several 
embassies from Lūchū did travel to Nikkō in the 
17th century, I am unaware of any Luchuan gift 
as prominent as a bell or lantern that survives; 
this Dutch one was said to have been a Luchuan 
one in order to support discourses of Tokugawa 
prestige. 
The Dutch then sent a third lantern, which 
the shogunate and the shrine then re-attributed 
as well, asserting that this was a gift from the 
king of Joseon, so that (in addition to the Korean 
bell) the shrine would appear to have a balanced 
distribution of lanterns gifted by the Netherlands, 
Korea, and the Ryukyus. 
This idea of the three lanterns (or 
candelabras) being from three different polities 
seems to have remained the standard narrative, 
consistently asserted, and widely believed, 
through to the early 19th century, if not later. It is 
explicitly described to readers as truth in Ueda 
Mōshin's Nikkō-zan shi ⽇光⼭志, the first guide 
to Nikkō to be widely commercially available in 
Japan (pub. 1837). 
Screech offers one final point regarding 
these lanterns.  Placed before a shrine to a 
figure identified as an avatar of the Medicine 
Buddha, Yakushi nyorai, these lanterns can be 
seen as referring to the “life extending lanterns” 
(zokumeitō 続 命 燈  or enmeitō 延 命 燈 ) often 
traditionally associated with that Buddha, and 
thus perhaps seen as extending the lives not only 
of individuals but of the shogunate – the 
Tokugawa regime – as well. 
Prof. Screech’s book on the deification of 
Tokugawa Ieyasu and the worship of his spirit at 
Nikkō Tōshōgū is forthcoming. 
 
[Notes] 
 
 1) Ronald Toby, State and Diplomacy in Early 
Modern East Asia. Stanford University Press, 
1991.; Travis Seifman, “Performing “Lūchū”: 
Identity Performance and Foreign Relations 
in Early Modern Japan,” PhD diss., Univ. of 
California, Santa Barbara, 2019. 
 2) Jiang Wu, Leaving for the Rising Sun, Oxford 
University Press, 2014. 
 3) Adam Clulow, The Company and the Shogun, 
Columbia University Press (2014), 246-249. 
 


＜Review of the 126th International ARC Seminar(Timon SCREECH)＞　New Light on Nikkō : Thoughts on the Dutch Lanterns at the Shrine-Mausoleum of　Tokugawa Ieyasu

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