Changes

==Shogun==

==Shogun==

In [[1603]] the emperor granted Ieyasu the title of shôgun, an honor helped along by his 'Minamoto' genealogy. He held this post for only two years before officially retiring in favor of his third son, Hidetada. His two older sons were [[Matsudaira Nobuyasu]] and [[Yuki Hideyasu|Yûki Hideyasu]]. Retreating to Sumpu in Suruga province, he supervised the expansion of Chiyoda (Edo) Castle and the expansion of the surrounding town over the next few years, and conducted diplomatic business with the Dutch ([[1609]]) and Spanish, with whom he distanced Japan.  

In [[1603]] the emperor granted Ieyasu the title of shôgun, an honor helped along by his 'Minamoto' genealogy. He held this post for only two years before officially retiring in favor of his third son, Hidetada. His two older sons were [[Matsudaira Nobuyasu]] and [[Yuki Hideyasu|Yûki Hideyasu]]. Retreating to Sumpu in Suruga province, he supervised the expansion of Chiyoda (Edo) Castle and the expansion of the surrounding town over the next few years, and conducted diplomatic business with the Dutch ([[1609]]) and Spanish, from whom he distanced Japan. Ieyasu also sent diplomatic communications to a number of Southeast Asian polities; forty-eight letters from Ieyasu and 28 from the ''[[roju|rôjû]]'' in [[1601]]-[[1614]] alone constituted a greater diplomatic engagement with the world beyond Japan's closest neighbors (i.e. China, Korea, Ryûkyû) than ever before in history. Forty-one of Ieyasu's 48 letters were directed to Southeast Asian polities, including [[Tonkin]], [[Quang Nam]], [[Ayutthaya]], Cambodia, Patani, and the Philippines, while the few remaining letters including missives to China, Korea, Ryûkyû, England, and the Dutch Republic.<ref>Adam Clulow, “Like Lambs in Japan and Devils outside Their Land: Diplomacy, Violence, and Japanese Merchants in Southeast Asia,” ''Journal of World History'' 24:2 (2013), 339.</ref>

In May [[1611]] Ieyasu returned to Kyoto at the head of 50,000 men, his trip ostensibly to attend the retirement of Emperor Goyozei and the succession of Go-Mizonoo. During his stay in the Capital, Ieyasu ordered the expansion of the Imperial Court's buildings and grounds and asked the western daimyo to sign a three-part document vowing their fealty.<ref>This document was as follows:<br>''1. We will respect the laws and formularies established by the bakufu for generations since the time of the General of the Right (Yoritomo); out of concern for our own interest, we will strictly obey any regulations which may be issed by Edo hereafter.<br>2. If there will be someone who violates the laws and regulations or goes contrary to the instructions given from above (Edo), we will not harbor any such person in our respective domains.<br>3. If any samurai or subordinate officer in oour employ is found guilty of rebellion or homicide, and that fact is reported to us, we pledge to each other that we will not take the offender into our employ.<br>In case any of the foregoing articles is violated, upon investigation conducted by Edo, we shall be immediatly liable to be severely dealt in accordance with the laws and regulations.<br>Sixteenth Year of Keichô [1611] fourth month, 16th day.''<br>Ieyasu would impose a similar document on the daimyô of northern Japan the following year.</ref> Perhaps based on his experiences on this trip, he composed the Kuge shohatto in [[1613]], a document that placed restrictions on the activities of the nobility, essentially limiting that class to ceremonial and aesthetic pursuits. In [[1615]] he would order the preparation of the Buke Shohatto, a document which contained the injunctions contained within the 1611 order and was initially a 13-article code (amended in [[1635]]). Drawing on previous house codes and earlier ideas, Ieyasu, possibly concerned for the future of his house, formalized what was essentially a 'house code' for the nation's daimyo. In a further move to secure the stability of the Tokugawa regime, he issued the final and most sweeping Christian Expulsion Edict in 1614.  

In May [[1611]] Ieyasu returned to Kyoto at the head of 50,000 men, his trip ostensibly to attend the retirement of Emperor Goyozei and the succession of Go-Mizonoo. During his stay in the Capital, Ieyasu ordered the expansion of the Imperial Court's buildings and grounds and asked the western daimyo to sign a three-part document vowing their fealty.<ref>This document was as follows:<br>''1. We will respect the laws and formularies established by the bakufu for generations since the time of the General of the Right (Yoritomo); out of concern for our own interest, we will strictly obey any regulations which may be issed by Edo hereafter.<br>2. If there will be someone who violates the laws and regulations or goes contrary to the instructions given from above (Edo), we will not harbor any such person in our respective domains.<br>3. If any samurai or subordinate officer in oour employ is found guilty of rebellion or homicide, and that fact is reported to us, we pledge to each other that we will not take the offender into our employ.<br>In case any of the foregoing articles is violated, upon investigation conducted by Edo, we shall be immediatly liable to be severely dealt in accordance with the laws and regulations.<br>Sixteenth Year of Keichô [1611] fourth month, 16th day.''<br>Ieyasu would impose a similar document on the daimyô of northern Japan the following year.</ref> Perhaps based on his experiences on this trip, he composed the Kuge shohatto in [[1613]], a document that placed restrictions on the activities of the nobility, essentially limiting that class to ceremonial and aesthetic pursuits. In [[1615]] he would order the preparation of the Buke Shohatto, a document which contained the injunctions contained within the 1611 order and was initially a 13-article code (amended in [[1635]]). Drawing on previous house codes and earlier ideas, Ieyasu, possibly concerned for the future of his house, formalized what was essentially a 'house code' for the nation's daimyo. In a further move to secure the stability of the Tokugawa regime, he issued the final and most sweeping Christian Expulsion Edict in 1614.