Uncover the true story of the man who unified medieval Japan. For 700 years, Japan was ruled by military commanders who waged war against one another incessantly. Shogun tells the fascinating story of Tokugawa Ieyasu, the man who finally unified and brought lasting peace to the nation. He established a new central government which enabled his descendants to rule Japan for the next 260 years--a period in which Japanese culture as we know it today flourished. The dramatic episodes retold in this book include: Ieyasu's crushing victory at the Battle of Sekigahara, the largest battle ever fought in Japan His creation of a new form of government with a centralized system of control that allowed his descendants to rule Japan peacefully for the next 15 generations Ieyasu's fateful decision to limit the spread of Christianity in Japan, ultimately banning the religion and massacring tens of thousands of ardent believers This new edition highlights the drama and pageantry of Ieyasu's life and features a new foreword by leading Japanese military historian Alexander Bennett.

This is a new release of the original 1928 edition.

This is a new release of the original 1928 edition.

1928. Being two thirteenth-century Japanese classics, the Hojoki and selections from the Heike Monogatari. The Hojoki consists of the reflections of a recluse who had retired in disgust from a world that was too full of violent contrasts and cataclysms, both of animate and inanimate nature, to allow a sensitive person to find it at all tolerable. If, though there are some Japanese scholars who question it, tradition ascribes this work truly to Kamono-chomei, it was disappointment at not being allowed to succeed to the ancestral position of Lord Warden of the Shrine of Kamo in Kyoto that caused him to forsake the world and go to live in the hills. As can be seen from the Heike Monogatari, which describes the period in more detail, Chomei was not singular in being thus arbitrarily deprived of position and income, neither was he the only one who sought refuge in nature and Buddhist philosophy.

1928. Being two thirteenth-century Japanese classics, the Hojoki and selections from the Heike Monogatari. The Hojoki consists of the reflections of a recluse who had retired in disgust from a world that was too full of violent contrasts and cataclysms, both of animate and inanimate nature, to allow a sensitive person to find it at all tolerable. If, though there are some Japanese scholars who question it, tradition ascribes this work truly to Kamono-chomei, it was disappointment at not being allowed to succeed to the ancestral position of Lord Warden of the Shrine of Kamo in Kyoto that caused him to forsake the world and go to live in the hills. As can be seen from the Heike Monogatari, which describes the period in more detail, Chomei was not singular in being thus arbitrarily deprived of position and income, neither was he the only one who sought refuge in nature and Buddhist philosophy.

1928. Being two thirteenth-century Japanese classics, the Hojoki and selections from the Heike Monogatari. The Hojoki consists of the reflections of a recluse who had retired in disgust from a world that was too full of violent contrasts and cataclysms, both of animate and inanimate nature, to allow a sensitive person to find it at all tolerable. If, though there are some Japanese scholars who question it, tradition ascribes this work truly to Kamono-chomei, it was disappointment at not being allowed to succeed to the ancestral position of Lord Warden of the Shrine of Kamo in Kyoto that caused him to forsake the world and go to live in the hills. As can be seen from the Heike Monogatari, which describes the period in more detail, Chomei was not singular in being thus arbitrarily deprived of position and income, neither was he the only one who sought refuge in nature and Buddhist philosophy.

1928. Being two thirteenth-century Japanese classics, the Hojoki and selections from the Heike Monogatari. The Hojoki consists of the reflections of a recluse who had retired in disgust from a world that was too full of violent contrasts and cataclysms, both of animate and inanimate nature, to allow a sensitive person to find it at all tolerable. If, though there are some Japanese scholars who question it, tradition ascribes this work truly to Kamono-chomei, it was disappointment at not being allowed to succeed to the ancestral position of Lord Warden of the Shrine of Kamo in Kyoto that caused him to forsake the world and go to live in the hills. As can be seen from the Heike Monogatari, which describes the period in more detail, Chomei was not singular in being thus arbitrarily deprived of position and income, neither was he the only one who sought refuge in nature and Buddhist philosophy.