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Updated: May 11, 2025
He gathered the remnants of the Mutsu army and occupied Otokoyama, which commands Kyoto. It was at this stage of the campaign that Go-Daigo resorted to the exceptional measure of sending an autograph letter to Yoshisada, then entrenched at Somayama, in Echizen. His Majesty conjured the Nitta leader to march to the assistance of Akinobu at Otoko-yama. Yoshisada responded at once.
If, two hundred years after his death, a chieftain was born of his blood to carry the Minamoto name to the pinnacle of glory, who shall say that heaven did not thus answer the prayer put up by Yoshisada at the shrine of Hiyoshi?" During these events, Go-Daigo sojourned at Yoshino, which was protected by Kusunoki Masatsura, Wada Masatomo, and others.
Nagasaki Takasuke, the corrupt kwanryo, advised that Go-Daigo should be dethroned and sent into exile, together with Oto no Miya, and that all implicated in the plot should be severely punished. This violent course was opposed by Nikaido Sadafusa, who pleaded eloquently for the respect due to the Throne, and contended that without the sovereign's favour the Bakufu could not exist.
Here Go-Daigo received a peremptory order to surrender the Imperial insignia to the Hojo nominee, Kogon. He refused. The mirror and gem, he alleged, had been lost, and there remained only the sacred sword, which he kept to defend himself against the traitors when they fell upon him.
He failed in his effort. In the following year an army attacked and took Kasagi, and the emperor was taken prisoner and banished to Oki. Connected with his exile is a story of much dramatic interest. While Go-Daigo was being borne in a palanquin to his place of banishment, under a guard of soldiers, Kojima, a young noble of his party, attempted his rescue.
Go-Daigo, in Kyoto, summoned Kusunoki Masashige to a conference. That able general spoke in definite tones. He declared it hopeless for the Imperialists with their comparatively petty force of worn-out warriors to make head against the great Ashikuga host of fresh fighters.
An unlooked-for event turned the scale. It has been related above that, in the struggle which ended in the restoration of Go-Daigo, Akamatsu Norimura was chiefly instrumental in driving the Hojo from Rokuhara; and it has also been related that, in the subsequent distribution of rewards, his name was omitted for the slight reason that he had, at one period, entered religion.
The tie between father and son is severed, and I am cast away. I have no longer anything to hope in the world. If I may be pardoned, stripped of my rank, and permitted to enter religion, there will be no cause for regret. In my deep sorrow I cannot say more. Had this piteous appeal reached Go-Daigo, he might have relented.
It was at this time, when symptoms of disorder were growing more and more apparent, that Fujiwara Fujifusa, a high dignitary of the Court and one of the great statesmen of his era, addressed a solemn warning to Go-Daigo. The immediate occasion was curious.
When Go-Daigo entered Kyoto on the 17th of July, 1333, it was suggested by some of his advisers that a ceremony of coronation should be again held. But the sa-daijin, Nijo Michihira, opposed that course.
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