The peaceful influences of Christianity’s teachings now came between these two pagan nations, in the mind and person of Yoshitoshi, who had professed the faith of Jesus as taught by the Roman Catholic missionaries from Portugal, then in Japan. Be this as it may, Yoshitoshi, who had been in Seoul, and lived in Tsushima, being well acquainted with the military resources of the three countries, knew that war would result in ruin to Chō-sen, while, in measuring their swords with China, the Japanese were at fearful odds. Animated by a desire to prevent bloodshed, he resolved to mediate with the olive branch. He started on an independent mission, at his own cost, to persuade the Coreans to use their good offices at mediation between Japan and China, and thus prevent war. Arriving at Fusan, in 1591, he forwarded his petition to Seoul, and waited in port ten days in hopes of the answer he desired. But all was in vain. He received only a letter containing a defiant reply to his master’s bullying letter. In sadness he returned to Kiōto, and reported his ill-success. Surprised and enraged at the indifference of the Coreans, Hidéyoshi pushed on his war preparations with new vigor. He resolved to test to its utmost the military strength of Japan, in order to humble China as well as her vassal. Accustomed to victory under the gourd-banner in almost every battle during the long series of intestine wars now ended, an army of seasoned veterans heard joyfully the order to prepare for a campaign beyond sea. Hidéyoshi, during this year, nominally resigned the office of Kuambaku, in favor of his son, and, according to usage, took the title of Taikō, by which name (Taikō Sama) he is popularly known, and by which we shall refer to him. Among the Coreans, even of to-day, he is remembered by the title which still inspires their admiration and terror—Kuambaku. Chinese writers give a grotesque account of Hidéyoshi, one of whose many names they read as Ping-syew-kye. They call him “the man under a tree,” in reference to his early nickname of Kinomoto. He is also dubbed “King of Taikō.” The Jesuit missionaries speak of him in their letters as Quabacundono (His Lordship the Kuambaku), or by one of his personal names, Faxiba (Hashiba). The Coreans were now in a strait. Though under the protectorate of China, they had been negotiating with a foreign power. How would China like this? Should they keep the entire matter secret, or should they inform their suzerain of the intended invasion of China? They finally resolved upon the latter course, and despatched a courier to Peking. About the same time the messenger from Riu Kiu had landed, and was on his way with the same tidings. The Riukiuan reached Peking first, and the Corean arrived only to confirm the news. Yet, in spite of such overwhelming evidence of the designs of Japan, the colossal “tortoise” could, at first, scarce believe “the bee” would attempt to sting. CHAPTER XIII. THE INVASION—ON TO SEOUL.