Changes

The items stipulated in the 1615 edict truly represent the core of the shogunate's philosophy regarding proper codes of conduct. Similar policies would be imposed upon commoners as well, reissued and reinforced many times over the course of the Edo period.

The items stipulated in the 1615 edict truly represent the core of the shogunate's philosophy regarding proper codes of conduct. Similar policies would be imposed upon commoners as well, reissued and reinforced many times over the course of the Edo period.

Several items concern the need for frugality, a concept central to [[Confucianism|Confucian]] notions of proper governance. Several others relate to [[sumptuary law]], requiring people of certain stations to present themselves as such, in their dress, their modes of transportation, and in other ways. Several, such as those regarding social interactions between domains and marriages among the ''daimyô'' families, are aimed at preventing the formation of alliances against the shogunate. While the ''[[fudai]] daimyô'' bore less power, were more trusted by the shogunate, and could be easily punished by having their domains and privileges rescinded, the ''[[tozama]] daimyô'' were far more powerful and less trusted; the shogunate lacked the ability to directly enforce its policies within the ''tozama'' domains by force, and rightfully feared the military potential of an alliance between multiple ''tozama'' domains. Regulations regarding the construction, expansion, and repair of fortifications serve as further assurances against the build-up of military power to be used against the shogunate, as does a reference to the policy of ''[[sankin kotai|sankin kôtai]]'', by which ''daimyô'' were required to make elaborate pilgrimages to Edo regularly, to present themselves for service.

Several items concern the need for frugality, a concept central to [[Confucianism|Confucian]] notions of proper governance. Several others relate to [[sumptuary regulations]], requiring people of certain stations to present themselves as such, in their dress, their modes of transportation, and in other ways. Several, such as those regarding social interactions between domains and marriages among the ''daimyô'' families, are aimed at preventing the formation of alliances against the shogunate. While the ''[[fudai]] daimyô'' bore less power, were more trusted by the shogunate, and could be easily punished by having their domains and privileges rescinded, the ''[[tozama]] daimyô'' were far more powerful and less trusted; the shogunate lacked the ability to directly enforce its policies within the ''tozama'' domains by force, and rightfully feared the military potential of an alliance between multiple ''tozama'' domains. Regulations regarding the construction, expansion, and repair of fortifications serve as further assurances against the build-up of military power to be used against the shogunate, as does a reference to the policy of ''[[sankin kotai|sankin kôtai]]'', by which ''daimyô'' were required to make elaborate pilgrimages to Edo regularly, to present themselves for service.

==1635 Promulgation==

==1635 Promulgation==