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Part II of our examination of The Two Towers focuses on the kingdom of Rohan. We examine its modal melodies and how they are first introduced to us, we listen to how they're orchestrated, and we take a deep dive into Rohan's Anglo-Saxon roots. Learn more about your ad choices. Visit megaphone.fm/adchoices

This episode we look at many of the natural events and talk about those observing and writing things down, and why they may have wanted to do so. For more, check out our podcast blogpage:  https://sengokudaimyo.com/podcast/episode-139   Rough Transcript: Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 139: Observing the "Natural" World. Members of the Onmyou-ryou, dressed in the official robes of their office, sat around in their observation tower, measuring the location of the stars.  They kept their light to a minimum, just enough so that they could write down their observations, but not so much that it would destroy their vision.  As they looked up, suddenly they saw a strange movement: a streak through the sky.  They waited, and observed, and then there was another, and another after that.  It was as if the stars themselves were falling from the heavens.  They watched as it seemed that the constellations themselves were melting and falling apart.  Quickly they scribbled down notes.  Tomorrow, with the light of day, they would consult various sources to see just what it could mean.  For now, their role was simply to observe and record.   Welcome back, everyone.  It is the height of holiday season in the US as I record this, and in our narrative we are in the middle of the reign of Ohoama, aka Temmu Tennou, who came to power in 672 and who has been shoring up the Ritsuryo state instigated by his late brother, Naka no Oe, aka Tenji Tennou.  We have talked in recent episodes about how Ohoama put a lot of the state under the control of members of the royal family, or at least those with claims to royal blood, and how he had also begun work on the Chronicles—the very works that we have been using to try and understand the history of this and earlier periods.   It seems clear that Ohoama and his cohorts were doing their best to solidify their control and, in the process, create what they felt was a modern state, leveraging the continental model, but not without their own local flavor.  After all, they were also investing in the kami based rituals of state and specifically in Ise shrine, which they claimed as an ancestral shrine for their lineage. This episode, let's dig into another thing that was getting reported around this time.  And that is… science!  Or at least observations of the world and indications of how people were interacting with it. Before going into the subject, I want to acknowledge that "science", or "Kagaku" in modern Japanese, may not look like what we think of as "science" today.  The word "Kagaku" itself appears to come about in the late Edo period, and became associated with the western idea of "Science" in the Meiji period.  Today we think of it as observations, yes, but also testing via the scientific method. I think it might be more appropriate to categorize a lot of earlier science under a term like "learning" or "study", and it seems to have encompassed a wide range of topics of study, some of which we would include as "science" and some which we might refer to more as "arts".  There is also a very fine line with religion and philosophy as well. From a modern perspective, I think one could fairly argue that "science"—particularly the so-called "hard" sciences—refers to something that can be empirically tested via the scientific method.  So you can see something, form a hypothesis, create a test, and then that test should produce the same results no matter who conducts it, assuming you account for the variables. And please don't @ me about this… I know I am simplifying things.  This isn't a podcast about science unless we are talking about the social sciences of history and archaeology. In contrast to our modern concept of science, much of what we see in the Asuka era is built around using our reasoning to arrive at the truth of something.  In cases where we are dealing with clearly physical phenomena that have observable causes and effects, this can lead to remarkably reliable results.  One example of this is calendrical science—it isn't that hard to observe the passing of days and seasons.  Even the rotation of the earth and the movements of stars and even something with as large a period as comets could be observed and tracked, especially if you had centuries of data to comb through.  In fact, they often would predict things that it turns out they couldn't, themselves, see.  They could predict that an eclipse would occur, for example, even when that eclipse was only visible somewhere else.  And they didn't have to calculate gravitational pull, mass, or distances between different heavenly bodies for that to occur. Similarly, in the agricultural sphere: you had so many people who observed the seasons and would figure out new ways of doing things.  It doesn't take an understanding of chlorophyl to know that plants generally do better when exposed to sunlight. I believe the leap happens when you get to things that go beyond purely observable means.  Sickness, for example—how do you explain viruses or germs without equipment like microscopes to see what our eyes alone cannot?  And if such "invisible" things could cause so much damage, then why could there not be other "invisible" elements, such as kami and boddhisatvas?  And as humans we are driven to make connections.  It is one of the things that has driven our technological innovation and rise, but it is also something that can easily go awry.  Like when you are sitting in a dark house, alone, and you hear a noise.  Rationally, you might know that houses settle and creak, but that doesn't necessarily stop your brain from connecting it with thoughts that someone must be in the house making that noise. Or even how we make judgments based on nothing more than how someone talks or what they look like, because our brains have made connections with those things, for good or ill. A large part of the rationalization that was accomplished in Asian thought had to do with concepts of Yin and Yang, the negative and the positive, the dark and the light.  This was thought of as a kind of energy—qi or ki—that was embedded in things.  We discussed this somewhat back in episode 127, because yin yang theory, along with the five element theory, known as Wuxing or Gogyou in Japanese, became embedded in the idea of the calendar.  Why was summer hot, except that it was connected with an excess of fire energy?  And the cold, dark days of winter would be associated with an excess of water, naturally. I should note that while this is one of the more comprehensive philosophical systems in use, it was not the only means by which various phenomena and effects were rationalized.  After all, it had to be imposed on a framework of how the world otherwise worked, and descriptions of the world came from a variety of places.  There was, for example, the Classic of Mountains and Seas, or Sanhaijing, which detailed the world as envisioned in the period before the Qin dynasty, although there were occasional updates.  The Sanhaijing  described regular plants and animals in the same breath as gods and monsters.  There were also various buddhist sutras, which brought their own cosmological view of the universe that had to be squared with other visions, including those passed down locally describing the archipelago as the "Reed Plain" and giving particular importance to eight of the islands—though which eight depends on which variant of the creation myth you are referencing. To categorize the study of the natural—and what we would consider the supernatural—world around them, the Ritsuryou set up specific bureaus.  One of these was the Onmyou-ryou, the Bureau of Yin-yang, also known as the Onyo no Tsukasa.  This Bureau oversaw divination, astronomy, time, and calendars.  At its head was the Onmyou-no-kami.  Below them were the various scholars studying the core subjects, as well as technical practitioners to carry out the rites and divination. On the continent, priority was generally given to astronomical and calendrical studies, and many of the more magical practices or rituals would fade away, likely because there were local Taoist institutions who could take up much of that work.  In Japan, however, it seems that the calendrical studies tended to ossify, instead, while onmyoji came to fill a role not just for the state but also among the population for divination and other such practices.  Even into the Edo period one could find private onmyoji, and the Bureau itself lasted until the very beginning of the Meiji period. Another important institution of the Ritsuryo government for learning was the Daigakuryou, the Bureau of Great Learning.  Students of Japanese may recognize the term "Daigaku" referring, today, to universities. The original concept for the Daigaku-ryou, or Daigaku no Tsukasa, was focused on the study of those things that were considered perhaps a bit more practical and necessary to anyone who might want a political career.  Since this was founded on concepts of Confucian government, it is little wonder that it was originally designed to focus on Confucian studies, among other things.  This fits into the idea of a supposed meritocracy, where one's education was part of the examination.  You may recall from Episode 115 we talked about the National University in Chang'an, which is likely something that the Daigaku Ryou could only ever dream of becoming. Early arts taught at the Daigaku Ryou included the Confucian classics, mathematics, writing, and Chinese pronunciation.  These were all things that you would need to know to become a part of the bureaucracy The idea of a school may have been born along with the early institution of the government, with mention as early as 671, in the last year of Naka no Oe's reign, but we don't have it clearly established in the code until later.  Full operations may have been somewhat delayed due to the tumultuous events of Ohoama's accession to power in 672, but we do see it explicitly mentioned in the year 675.  On the first day of the year we are told that Students from the Daigaku Ryou, along with students from the Onmyou-Ryou and from the Gaiyaku Ryou, the Bureau of External Medicine; along with the Woman of S'ravasti, the Woman of Tara, Prince Syeonkwang of Baekje, and Silla labourers offered presents of drugs and various rarities. We talked about the first two, the Daigaku-ryou and the Onmyou-ryou, but the Gaiyaku Ryou doesn't seem to have a lot of information out there beyond this mention.  Later there would a "Ten'yaku Ryou", or Bureau of Medicine, established in the code.  Since we don't have any extant codes from this period beyond what was written down in the Nihon Shoki, we don't know for certain what the Gaiyaku-ryou was , and it is possible that the Gaiyaku-Ryou was a precursor to the Ten'yaku Ryou.  "GAI" means "outside" or "external", leading me to wonder if this referred to external medicine in contrast to internal medicine, or if it meant medicine or drugs from outside teh archipeloago. I would point out that these students are found with the Woman of S'ravasti, or Shae; the Woman of Tara; a Baekje prince and Silla labourers.  In other words, they were all people from outside of the archipelago.  This is not entirely surprising as it was from outside that much of the learning was coming into the country. "Yaku" or "Kusuri", which can be translated as either "Drugs" or "medicine", could refer to a number of things.  How effective they were is somewhat questionable. Almost certainly some of them had confirmed medicinal efficacy, but others may have been thought to have been effective due to things like their connection to the five elements, or wuxing, theory. For example, something red might be assumed to have a warming effect because of the presumed presence of the fire element.  And the power of the placebo effect no doubt made them seem at least partially effective.  Consider, for example, how many people will swear by certain remedies for the common cold when all it really does is distract you, or perhaps make you a bit more comfortable, until the symptoms pass on their own. A more certain science was probably that of Astronomy, which we've mentioned a few times.  The passage of the stars through the sky was something that could be easily observed.  There is a theory that some of the first lines in the Yijing, or book of changes, may actually be a description of the changing of seasons as different aspects of a given constellation rise over the horizon, and the placement of certain stars would help in the adjustment of the lunar calendar, since the moon's orbit does not match up exactly with the solar year, and year the solar year was quite important to things like agriculture and even sailing to the mainland. This all makes 675 a seemingly banner year for science, as four days after the presentation of medicine to the throne, the government erected a platform by which to observe the stars.  This wouldn't need to be much—it could have been an earthen mound, or just a tower, from which one could get above the ground, presumably see over any buildings, to the horizon.  Granted, Asuka might not be the best place for such observations, with the nearby mountains meaning that the true horizon is often obstructed.  Nonetheless, it may have been enough to make calculations. Astronomy platforms, or Tenmondai, would continue to be used up until at least the Meiji period.  Without a telescope, observations were somewhat limited—though they also didn't have the same level of light pollution that we have today.  Remember, many woke just before dawn and went to sleep not too long after the sun went down, which only makes sense when you are living in a place where creating light, while doable, also ran the risk of burning your entire house to the ground. It is worth noting that the sky for the ancient Japanese was likely quite different than what most of us see when we look up, unless you are fortunate enough to live in a place with very little light pollution.  For many of those living today in the cities and suburban landscape, go outside at night and you might see the moon and some of the brightest stars, but for most of the ancient Japanese, they would look up and see the heavenly river, the Amakawa, or Milky Way.  They would have looked up at a sky glittering with myriad dots of light, as well as planets and more.  It was both familiar and strange—something one saw regularly and yet something that was also extremely inaccessible. Astronomical observations would have been important for several reasons, as I've mentioned.  They would have been used to keep the calendar in check, but they would also have likely been used to help calibrate the water clock, which helped to tell time.  Of course, going back to the five elements and yin yang theory, it is also believed that the energy, the qi or ki, changed with the seasons and the movements of the stars and planets—planets were not known as such, of course, but their seemingly erratic movements compared to bright lights in the sky meant they were noticed and assigned values within the elemental system. One of the things that came with the changing seasons, the heavenly movements, and the flow of ki was a concept of "kata-imi", literally directional taboos.  There were times when certain directions might be considered favorable or unfavorable for various actions.  This could be something as simple as traveling in a given direction.  In the centuries to come this would spawn an entire practice of kata-tagae, or changing direction.  Is the north blocked, but you need to travel there, anyway?  Well just go northwest to say hello to a friend or visit your local sake brewery, and then travel due east.  Ta-da!  You avoided going directly north!  There were also mantra-like incantations that one might say if they had to travel in an inauspicious direction to counteract the concept of bad influences. This also influenced various other things, and even today you will often see dates where a year and month might be followed by simply the character for "auspicious day" rather than an actual day of the month. So observing the heavens was important, and it was also important that they tostudy the works of those on the continent, whose records could help predict various astronomical phenomena.  Except that there was one tiny problem:  I don't know if you've noticed, but Japan and China are in two different locations.  Not all astronomical phenomena can be observed from all points of the globe.  The Northern Lights, for example, are rarely seen in more southerly latitudes, and while eclipses are not too rare, a total eclipse only impacts certain areas of the earth, along relatively narrow paths. I mention this because it isn't always clear if the records we get in the Nihon Shoki are about phenomena they directly observed or if they are taking reports from elsewhere and incorporating them into the narrative.  One such event is the comet of 676. The entry in the Nihon Shoki tells us that in the 7th lunar month of the 5th year of Temmu Tennou, aka 676 CE, a star appeared in the east that was 7 or 8 shaku in length.  It disappeared two months later. We've mentioned some of this before, but the sky was divided up into "shaku", or "feet", though how exactly it was measured I'm not entirely sure.  It appears to be that one foot was roughly 1.5 degrees of the sky, give or take about a quarter of a degree, with 180 degrees from horizon to horizon.  So it would have been about 10 to 12 degrees in the sky.  Another way to picture it is if you hold out your arm towards the object, and spread your index and little finger, it would probably fit between those two points.  This comet hung around for some time, and a great part about a comet like this is that it was viewable from multiple locations.  After all, as the earth turned, different areas were exposed to the comet as it passed through our part of the solar system.  Thus we have records of it from not just the Nihon Shoki:  We also find it in the Anglo-Saxon chronicles, where it was thought to have foretold the end of Bishop Wilfred's control of Northumbria.  We also see it in Tang, Silla, and Syrian sources. These sources aren't always in complete agreement.  For one thing, they noted when they first saw it, which might have been impacted by local conditions.  And then conversion between lunar and solar calendars can also sometimes get in the way.  Roughtly speaking, we have the Nihon Shoki providing dates of somewhere from about August or September of 676, on the Western calendar, to October or November. Tang sources put it from 4 September to 1 November.  Silla Chronicles claim that it first appeared in the 7th lunar month, so between August and September.  A Syrian Chronicle notes a comet from about 28 August to 26 October in the following year, 677, but this is thought to have been a mistake.  European sources generally seem to claim it was seen in August and lasted for three months.  All of these sightings put it at roughly the same time. Working with that and with known comets, we think we actually know which comet this is:  The Comet de Cheseaux also known as the Comet Klinkenberg-Cheseaux.  And I should mention this is all thanks to a research paper by M. Meyer and G. W. Kronk.  In that paper they propose that this is the comet with the designation of C/1743 X1, or the common names I just mentioned.  If so, based on its trajectory, this comet would have been visible in 336, 676, 1032, 1402, 1744, and is next predicted to show up in 2097.  And no, those aren't all exactly the same amount of time.  It is roughly every 350 years or so, but with the movements of the solar system, the planets, and various gravitational forces that likely slow or speed up its movement, it doesn't show up on exactly regular intervals.  Still, it is pretty incredible to think that we have a record of a comet that was seen the world over at this time, by people looking up from some very different places. Comets were something interesting for early astronomers.  They may have originally been seen as particularly ominous—after all, in the early eras, they were hardly predictable, and it would take years to get enough data to see that they were actually a somewhat regular occurrence.  In fact, it is likely that early astronomers were able to figure out eclipse schedules before comets.  Still, they seem to have come to the realization that comets were in fact another type of natural and reoccurring phenomenon.  That isn't to say that they didn't have any oracular meaning, but it did mean they were less of an obvious disturbance of the heavenly order. We have another comet mentioned in the 10th lunar month of 681, but that one seems to have had less attention focused on it, and we don't have the same details.  Then in the 8th lunar month of 682 we have an entry about a Great Star passing from East to West—which was probably a shooting star, rather than a comet.  Comets, for all that they appear to be streaking across the sky thanks to their long tails, are often relatively stable from an earthbound perspective, taking months to appear and then disappear again. Then, on the 23rd day of the 7th month of 684 we get another comet in the northwest.  This one was more than 10 shaku in length—about 15 degrees, total, give or take.  Given the date, we can be fairly confident about this one, as well: it was the famous Halley's comet.  Halley's comet is fascinating for several reasons.  For one, it has a relatively short period of about 72 to 80 years, though mostly closer to 75 to 77 years in between sightings.  The last time it visited the earth was in 1986, and it is expected back in 2061.  Halley's comet has been recorded since the 3rd century BCE, and, likely because of its short period, it was the first periodic comet to be recognized as such.  There are other periodic comets with short periods, but many of them are not visible with the naked eye.  Halley's comet is perhaps the most studied comet, given its regular and relatively short periodicity.  It is also connected to the famous writer, humorist, and essayist, Samuel Langhorne Clemens, aka Mark Twain.  He was born only a few days after the comet reached perihelion in 1835 and died a day after it reached the same point again in 1910, and while he may not have visited Japan in his lifetime, it was a period of great change both in his home country of America and in Japan.  America, of course, would undergo a Civil War over the issue of slavery in the early 1860s, and shortly after that Japan would have its own civil war in the form of the Meiji Revolution.  And while he never visited—and translation could only do so much to capture the art of his prose—Mark Twain's works were apparently quite influential in Japan in the early 20th century. Of course, comets were just one of the celestial phenomena to be observed.  The astronomers were interested in just about anything happening in the sky.  We have accounts of both solar and lunar eclipses, and not necessarily full eclipses either.  We even have notice of the movement of some planets, such as in 681, when they noted that the planet mars "entered" the moon. Obviously the astronomers weren't recording every raincloud that came through—at least not in the main chronicles—but they did capture a fair number of events.  They did record particularly memorable storms.  For instances, in the 8th lunar month of 675 there was a storm that is said to have caused sand to fly and which then damaged houses.  This sounds like a wind storm without rain—after all, if there was rain, you would expect that the sand would have been wet and tamped down.  It is possible to have hurricane level winds without the rain.  While typhoons typically bring rain, especially as they usually build up their strength at sea, it is possible to have the winds alone, as I've experienced, myself, in Tokyo.  This most likely happens in an isolated area—there is water and rain somewhere, but the typhoon can be large, so parts of it may only get the wind and little or no rain.  I wonder if something like that happened in this instance.  It is also possible that this record refers to actual sand being brought across from the continent.  In some instances, sand can be lifted up from as far away as Mongolia and carried all the way to Japan, though it is pretty rare. And it wasn't just wind and sand.  We get accounts of hail coming down as large as peaches, torrential rainstorms, and even ash, likely from a volcanic eruption that was otherwise unrecorded.  There are also accounts of snow, though typically recorded in times where you wouldn't expect to see it, such as the third lunar month, which would mean snow in late April or early May. Mostly these storms are mentioned in terms of how they affected the immediate fortunes of the living, but sometimes storms did even more damage.  In 682, for example, a hoar-frost was reported in both Shinano and Kibi in the 7th lunar month.  On its own, this probably wouldn't have been worth mentioning, but the chroniclers add that because of storms the "five grains had not formed".  So storms had diminished the crops and the hoar-frost was apparently the killing blow.  The harvest that year would be lean, and it would not be a happy time for many that winter. And then, just as important as what was happening was what was not.  There are several mentions of droughts, particularly towards the end of Spring, early Summer.  This is traditionally a drier period, and if it is too dry it could harm the harvest.  And so the government was expected to find a way to bring the rain—a tall order, the general resolution to which seems to be prayers and rituals designed to bring rain.  In a place like Japan, I suspect that it was usually just a matter of time before the prayers were "successful", thus reinforcing their presumed efficacy. Some of the things that they recorded were a bit more mysterious.  For example, in the second lunar month of 680 we are told that a sound like drums was heard from the East.  There are many things this could theoretically be, from rumbles of thunder to some other phenomenon, though the following year we have a note about thunder in the West, so theoretically they knew the difference between thunder and drums.  Later that same year, 680, we are told that there was a "brightness" in the East from the hour of the dog to the hour of the rat—about 8pm to midnight.  Was this some kind of aurora?  But wouldn't that have been in the north, rather than the east?    Could it have been some kind of lightning?  But that is a long time for a lightning storm to hang around.  And there are other strange things, some of which seem impossible and we have to doubt.  For example, in 684 they said that, at dusk, the seven stars of the Big Dipper drifted together to the northeast and sank.  Unless they are just recording the natural setting of the stars of the big dipper.  Certainly, over time the constellation appears to rotate around the north star, and it dips down to or below the horizon in the autumn months.  So were they just talking about the natural, yearly setting of the stars, or something else? There may be some clues in that the 11th lunar month, when that was recorded, we see several other heavenly phenomena recorded.  Two days after the Big Dipper set, at sunset, a star fell in the eastern quarter of the sky that we are told was as large as a jar.  Later, the constellations were wholly disordered and stars fell like rain.  That same month, a star shot up in the zenith and proceeded along with the Pleiades until the end of the month.  While this sounds like shooting stars and a possible meteor shower, a later commenter suggested that this was all a heavenly omen for the state of the court, showing the "disordered" state of the nobility at this time.  Of course, this was also a year and change before the sovereign's eventual passing, so there is also the possibility that the Chroniclers were looking at events later and ascribing meaning and importance after the fact. In another account of something seemingly wonderous: in 682 we are told that something shaped like a Buddhist flag, colored like flame, was seen by all of the provinces and then sank into the Japan sea north of Koshi.  A white mist is also said to have risen up from the Eastern mountains. There are various things that could be going on here.  It strikes me that the white mist could be a cloud, but could also be something volcanic.  And the flame colored prayer flag makes me think about how a high cloud can catch the light of the rising or setting sun.  That could look like a flag, and can seem extremely odd depending on the other conditions in the sky. Or maybe it was aliens. Okay, it is unlikely that it was aliens, but I think that these do give an idea of the kinds of records that were being made about the observed phenomena.  Obviously the Nihon Shoki is recording those things that were considered particularly significant for whatever reason.  This could just be because it was something odd and unexplained, or perhaps it was more well known but rare.  It may have even had religious connotations based on some aspect, like evoking the image of Buddhist flags.  And it is possible that it was thought to have had significant impact on events—perhaps even an impact that isn't clear to us today, many centuries removed from the events. Some things were clear, however.  Lightning strikes are often mentioned specifically when they strike something of note.  In 678, we are told that a pillar of the Western Hall of the New Palace was struck by lightning, though apparently the building itself survived.  Then, in 686, Lighting appeared in the southern sky with a large roar of thunder.  A fire broke out and caught the tax cloth storehouse of the Ministry of Popular affairs, which immediately exploded in flames.  After all, a thatched roofed, wooden building filled with kindling in the form of cloth—and likely a  fair amount of paper and writing supplies to keep track of it all—sounds like a bonfire waiting to happen.  There were reports that the fire had actually started in Prince Osakabe's palace and then spread to the Ministry of Popular Affairs from there. It is also worth noting that recording of such events was still somewhat new to the archipelago as a whole. They were learning from the continent, but also defining their own traditions. Observations of natural phenomena weren't just relegated to celestial occurrences or weather.  After all, there was something else that one could observe in the sky:  birds.  Now this wasn't your average bird-watching—though I'm not saying that there weren't casual birders in ancient Japan, and if we ever find someone's birding diary from that era I think that would be so cool.  But there were some things that were significant enough to be mentioned. For example, in 678 we get a report of "atori", or bramblings.  Bramblings are small songbirds which are found across Eurasia.  Notably they are migratory, and are known to migrate in huge flocks especially in the winter time, and sure enough on the 27th day of the 12th month we are told that the bramblings flew from the southwest to the northeast, covering the entire sky.  This makes me think about some of the other mass migrations that used to occur that have largely been reduced significantly due to habitat loss, disruption to traditional migratory routes, and other population pressures on various bird species.  Still, having so many birds that it blocked out the sky certainly seems a significant event to report on.  We later see a similar account in 680, with the flock moving from southeast to northwest.  Given the location of Asuka it sounds like they were flocking in the mountains and heading out over the Nara Basin, perhaps seeking food in another mountainous area. In 682, the birders were at it again.  This time, around midday on the 11th day of the 9th lunar month, several hundreds of cranes appeared around the Palace and soared up into the sky.  They were there for about two hours before they dispersed.  Once again, cranes are migratory and known to flock.  Cranes are also known as a symbol of long life and joy—and I can understand it.  Have you ever seen a flock of cranes?  They are not small birds, and they can be really an incredible sight.  Flocks of cranes themselves were probably not that rare, and it was no doubt more about so many gathering around the palace which made it particularly special. It wasn't just birds in the sky that were considered important symbols, though.  Birds often are noted as auspicious omens.  Usually strange birds, plants, or other such things are found in various provinces and presented to the throne.    So in 675, Yamato presented auspicious "barn-door fowl", likely meaning a fancy chicken.  Meanwhile, the Eastern provinces presented a white falcon and the province of Afumi presented a white kite.  Chickens are associated with the sun and thus with the sun goddess, Amaterasu, and albino versions of animals were always considered auspicious, often being mentioned in Buddhist sources.  Later, in 680, we see a small songbird, a "Shitodo", also described as white, and probably albino, sent to the court from nearby Settsu. Then, in 681 there is mention of a red sparrow.  Red coloration is not quite the same as albinism, though it is something that does occur at times, when the brownish coloration comes out more red than brown, and I suspect this is what we are talking about.  This is most likely just a recessed gene or genetic mutation, similar to causes for albinism, but just in a different place in the DNA.  As for why it was important:  I'd first and foremost note that anything out of the ordinary (and even some ordinary things) could be considered a sign.   Red was also seen as an auspicious color, so that may have had something to do with it as well.  And then there is the concept of Suzaku, the red bird of the south.  Suzaku is usually depicted as an exotic bird species of some kind, like how we might depict a phoenix.  But it was also just a "red bird", so there is that, and perhaps that was enough.  Not that this red sparrow was "Suzaku", but evoked the idea of the southern guardian animal.  A year prior, in 680, a red bird—we aren't told what kind—had perched on a southern gate, which even more clearly screams of the Suzaku aesthetic. It is probably worth noting here that in 686, towards the end of the reign, not that anyone knew it at the time, Ohoama decided to institute a new nengo, or regnal period.  It was called Shuuchou—red or vermillion bird—and it likely referred to Suzaku.  This nengo was cut short, however, with Ohoama's death that same year.  Nengo were often chosen with auspicious names as a kind of hope for the nation, so clearly "red bird" was considered a good thing. A month after the red sparrow, Ise sent a white owl, and then a month after that, the province of Suwou sent a red turtle, which they let loose in the pond at the Shima palace.  Again, these were probably just examples of animals seen as auspicious, though they would have likely been recorded by the Onmyou-ryou, who would have likely combed through various sources and precedents to determine what kind of meaning might be attached to them. Color wasn't the only thing that was important.  In 682, the Viceroy of Tsukushi reported that they had found a sparrow with three legs.  There are numerous reasons why this could be, but there is particular significance in Japan and Asia more generally.  A three legged bird is often associated with the sun Andusually depicted as a black outline of a three legged bird inside of a red sun.  In Japan this was often conflated with the Yata-garasu, the Great Crow, which is said to have led the first mythical sovereign, Iware Biko, to victory in his conquest of Yamato.  Thus we often see a three legged crow depicted in the sun, which was an object of particular veneration for the Wa people from centuries before.  And I suspect that the little three-legged sparrow from Tsukushi  I suspect that this had particular significance because of that image. Animals were not the only auspicious things presented to the throne.  In 678, Oshinomi no Miyatsuko no Yoshimaro presented the sovereign with five auspicious stalks of rice.  Each stalk, itself, had other branches.  Rice, of course, was extremely important in Japan, both from a ritual and economic sense, so presenting rice seems appropriate.  Five stalks recalls things like the five elemental theory—and in general five was consider a good number.  Three and five are both good, prime numbers, while four, pronounced "Shi", sounds like death and is considered inauspicious.  Three, or "San" is sometimes associated with life, and five is associated with the five elements, but also just the fact that it is half of ten, and we have five fingers on one hand and in so many other ways, five is regarded as a good number in much of Asia. That the stalks had multiple branches likely referred to them bearing more than the usual amount of rice on them, which seems particularly hopeful.  Certainly the court thought so.  In light of the auspicious gift, all sentences of penal servitude and lower were remitted.  In 680, Officials of the Department of Law gave tribute of auspicious stalks of grain, themselves.  I'm not sure, in this case, that it was all that they hoped, however, as that began three days straight of rain and flooding. A year earlier, in 679, we are told that the district of Ito, in Kii, immediately south of Yamato, sent as tribute the "herb of long life".  We are told that it "resembled" a mushroom—probably meaning it was a mushroom, or maybe something formed into a mushroom shape.  But the stem was about a foot long and the crown was two spans, about 6 feet in diameter.  This is pretty incredible, and I have to wonder if there is a bit of exaggeration going on here. Another tribute was a horn found on Mt. Katsuraki.  It branched into two at the base, was united at the end, and had some flesh and hair still attached, about an inch in length.  They claimed it must be horn or a Lin, or Kirin, sometimes referred to as an Asian unicorn—a mythical creature considered to be quite auspicious and benevolent.  This was on the 26th day in the 2nd lunar month of the year 680, probably around March or April.  I highly suspect that what they found was an oddly shaped bit of antler from  a buck whose antlers had begun to come in and which might have been taken out by wolves or bears or something else altogether.  The fact that the ends were said to be fused together could just be referring to some kind of malformation of the antlers.  The fur and flesh could mean that the antlers were still growing—antlers would probably just be coming in around early spring time.  Still, there is no telling how long it was there, so it could have been from the previous year as well.  Attributing it to a kirin seems a bit of a stretch, but it was clearly something unusual. Animals and plants were recorded in tribute, but also when something odd happened.  Fruiting out of season was one such occurrence, which we've seen elsewhere in the chronicles as well.  There was even a record when the famous Tsuki tree outside of Asukadera had a branch fall down.  Presumably it was a large and noticeable branch, and by now this appears to have been a tree with a bit of age to it that had seen a lot, so it makes sense it got a mention. Finally, we go from the heavens to the earth.    Perhaps the most numerous observations in the Chronicles were the earthquakes.  We've noted in the past that Japan is extremely active, volcanically speaking, so it makes sense that there are multiple accounts of earthquakes each year, especially if they were compiling reports from around the country.  Most of these are little more than just a note that there was an earthquake, but a few stand out. The first is the 12th lunar month of 678.  We are told that there was a large earthquake in Tsukushi—modern Kyushu. The ground split open to the width of about 20 feet for more than 30,000 feet.  Many of the commoners' houses in the area were torn down.  In one place there was a house atop a hill, and though the hill crumbled down the house somehow remained intact.  The inhabitants had apparently been home and must have been oblivious, as they didn't realize anything had happened until they woke up the next morning. Again, probably a bit of hyperbole in here, but if we think back to things like the 2016 Kumamoto earthquake, where large areas of land shifted noticeably along the fault lines, it is likely that this was a similar or even more catastrophic event.  And here I'll give a quick plug for Kumamoto, which is still working to rebuild from the earthquake, and if you ever get a chance, I recommend a visit to the Kumamoto Earthquake Memorial Museum or Kioku, where you can see for yourself just how powerful mother nature can be. Another powerful earthquake was mentioned in the 10th lunar month of 684.  If the earthquake in Tsukushi had hit mostly agricultural areas, based on the description, this seems to have hit more populated regions.  We are told that it started in the dark of night, the hour of the boar, so about 10pm, give or take an hour.  The shaking was so bad that throughout the country men and women cried out and were disoriented—they could not tell east from west, a condition no doubt further hindered by the dark night sky.  There were mountain slides and rivers changed course, breaking their banks and flooding nearby areas.  Official buildings of the provinces and districts, the barns and houses of the common people, and the temples, pagodas, and shrines were all destroyed in huge numbers.  Many people and domestic animals were killed or injured.  The hot springs of Iyo were dried up and ceased to flow.  In the province of Tosa, more than 500,000 shiro of cultivated land sank below sea level.  Old men said that they had never seen such an earthquake.  On that night there was a rumbling noise like that of drums heard in the east—possibly similar to what we had mentioned earlier.  Some say that the island of Idzu, aka Vries Island, the volcanic island at the entrance of Edo Bay, increased on the north side by more than 3,000 feet and that a new island had been formed.  The noise of the drums was attributed to the gods creating that island. So here we have a catastrophic quake that impacted from Iyo, on the western end of Shikoku, all the way to the head of Edo Bay, modern Tokyo.  This appears to be what seismologists have labelled a "Nankai Trough Megathrust Earthquake".  Similar quakes have occurred and are predicted to occur in the future., along a region of Japan from the east coast of Kyushu, through the Seto Inland Sea, including Shikoku, through the Kii peninsula and all the way to Mt. Fuji.  The Nankai Trough, or Southern Sea Trough, is the area where the continental shelf drops down, and where the Philippine tectonic plate slips underneath the Eurasian—or more specifically the Amuric—plate.  As these plates move it can cause multiple events all along the trough at the same time.  Since being regularly recorded, these quakes have been noted every 100 to 150 years, with the last one being the Showa Nankai quakes of 1944 and 1946. For all of the destruction that it brought, however, apparently it didn't stop the court.  Two days after this devastating quake we are told that Presents were made to the Princes and Ministers.  Either they weren't so affected in the capital, or perhaps the date given for one of the two records is not quite reliable.  Personally, I find it hard to believe that there would be presents given out two days later unless they were some form of financial aid.  But what do I know?  It is possible that the court itself was not as affected as other areas, and they may not have fully even grasped the epic scale of the destruction that would later be described in the Chronicles, given the length of time it took to communicate messages across the country. Which brings us back to the "science" of the time, or at least the observation, hoping to learn from precedence or piece out what messages the world might have for the sovereign and those who could read the signs.  While many of the court's and Chronicler's conclusions may give us pause, today, we should nonetheless be thankful that they at least decided to keep notes and jot down their observations.  That record keeping means that we don't have to only rely on modern records to see patterns that could take centuries to reveal themselves.  Sure, at this time, those records were  still a bit spotty, but it was the start of something that would be remarkably important, and even though these Chronicles may have been focused on propaganda, the fact that they include so many other references are an incalculable boon to us, today, if we can just see to make the connections.  And with that, I think I've rambled enough for this episode.  We still have a couple more to fully cover this period. Until then, if you like what we are doing, please tell your friends and feel free to rate us wherever you listen to podcasts.  If you feel the need to do more, and want to help us keep this going, we have information about how you can donate on Patreon or through our KoFi site, ko-fi.com/sengokudaimyo, or find the links over at our main website,  SengokuDaimyo.com/Podcast, where we will have some more discussion on topics from this episode. Also, feel free to reach out to our Sengoku Daimyo Facebook page.  You can also email us at the.sengoku.daimyo@gmail.com.  Thank you, also, to Ellen for their work editing the podcast. And that's all for now.  Thank you again, and I'll see you next episode on Sengoku Daimyo's Chronicles of Japan.  

Whether it's letting things go like leaves falling from a tree or taking a sharp knife and making a kill, Autumn asks each of us to dance with Death. Among long-ago Anglo Saxons, November was called "Blood Month" or "Month of Sacrifice." In this episode, we explore different strategies for surrendering and/or slaughtering that which we cannot take into the Winter. If you enjoyed this episode, please help get it to others by subscribing, rating the show, or sharing it with a friend! You can learn more about Megan's work and how to support the show at awildnewwork.com and https://awildnewwork.com/eagle-creek. Other Resources Mentioned: *Needing More: Darkness Practice (Begins Nov. 30th): https://mailchi.mp/awildnewwork/gd63pkceqy *The "Living the Seasons" Winter Journal: https://books.by/megan-leatherman/living-the-seasons *Meant for More Small Group: https://awildnewwork.com/guidance

Sir Tony Robinson is one of the world's most recognisable history presenters. After four career-defining series of British sitcom ‘Blackadder', he fronted 20 seasons of the archaeological dig show ‘Time Team'. His humorous hooks and accessible presentation has helped to demystify history and inspire passion in a whole new generation. Robinson has written over 30 children's books, ‘Maid Marian and Her Merry Men', ‘The Worst Jobs in History', and ‘Tony Robinson's Weird World of Wonders!' just a few of the titles. His latest work, ‘The House of Wolf', is his first foray into fiction directed at an older audience, covering the Anglo-Saxons, Alfred the Great, and the making of England in the 9th century. Writing for adults is quite different to writing for children, and Robinson said it scared him “rigid” when he first started. “I had massive imposter syndrome”, he told Jack Tame. “It's ridiculous, isn't it, like I've been on the stage for 60 odd years, and yet when it came to writing a book, terror gripped me.” His subject matter is also a bit of a balancing act, as weaving historical fact with the narrative one wants to convey can sometimes be a challenge. “I did go quite bonkers writing it,” Robinson told Tame. Upon finishing the first draft, his publisher sent it off to reviewers, journalists, and some historical novelists – people Robinson respected. “I was in even more terror,” he revealed. “And then after six weeks, the writer Dan Jones, who wrote a stormingly popular historical novel called ‘Essex Dogs', he wrote a review of it really, and it was so fulsome. “Immediately, all that paranoia that I'd had dispelled completely.” ‘The House of Wolf' is now out, and fans will be able to see him live on stage in 2026 in ‘An Audience with Sir Tony Robinson'. He'll be performing at Auckland's Bruce Mason Centre on February 17th, and at Christchurch's Isaac Theatre Royal on February 18th. LISTEN ABOVE See omnystudio.com/listener for privacy information.

Une deuxième speciale Max Richter pour continuer à découvrir ses compositions pour la série « l’amica geniale » (4 saisons tout de même). Puis on s’intéresse à ses compositions pour les 3 saisons de la série « the leftover », sans doute ce que... Continue Reading →

Which of four main contenders for the English throne in 1066 had the strongest claim? Was it the Anglo-Saxon strongman, the Norman duke, the ‘Thunderbolt of the North' or a callow teenager? This Long Read, written by Caitlin Ellis, sizes up the rivals... HistoryExtra Long Reads brings you the best articles from BBC History Magazine, direct to your ears. Today's feature originally appeared in the October 2025 issue, and has been voiced in partnership with the RNIB. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Clapham begins as a riverside outpost on the Archbishop's side of the Thames, a little upstream from the City's bustle. Its story kicks off with the memorable wedding feast of Osgod Clapa's daughter, a moment of Anglo-Saxon high life set against reed thatch, woodsmoke and river mud. From there, the place grows by accretion and accident: manor lands, market gardens, pious foundations, and in time a Georgian dreamworld of airy squares where the great and the good came to polish their consciences. The Clapham Sect take the stage, plotting abolition and reform over prayer meetings and polite tea. Then comes the nineteenth century, the railways, the villas, the commuters, the whole swirling transformation of London pushing south. By the time we reach the present day, Clapham is a patchwork of leafy commons, handsome terraces, lively high streets and echoes of the visionaries who once made it a moral powerhouse.

Following the brilliant Time Team episode on the project, Career in Ruins visit Cerne Abbas, Dorset, to catch up with archaeologist Hugh Willmott and his team. Beneath the watchful gaze of the famous Cerne Abbas Giant, Lawrence Shaw and Derek Pitman delve into the story behind the abbey's excavation — tracing its journey from Anglo-Saxon origins, through the turmoil of the Dissolution of the Monasteries, to the remarkable discoveries now emerging from the trenches. Join us on site as we meet the students, volunteers, and craftspeople bringing this medieval site back to life. From Roman coins and decorated floor tiles to intricately carved masonry and a live smithing demonstration, the dig offers a vivid glimpse into the abbey's past — and even teaches us how to forge a medieval knife from scrap metal found in the spoil heap.   Catch up with the recent Time Team episode here: https://youtu.be/DY68mzYXWK8?si=lyNhe5y5EPRZWPmW  

Dr. Eleanor Janega is on a field trip to uncover the secrets of the Anglo-Saxon palace at Ad Gefrin, the summer residence of King Edwin of Northumbria. Joined on site by experts Chris Ferguson and Professor Sarah Semple, she explores recent archaeological discoveries that reveal grand halls, unique timber structures, and hints of mass Christian conversions. From the mysterious grandstand to the epic feasts hosted by kings and queens, these find buried deep in the ground paint a vivid picture of medieval power dynamics and the site's critical role in Northumbria's golden age.See the artefacts at the Ad Gefrin MuseumMore:How The North Turned ChristianThe Venerable BedeGone Medieval is presented by Dr. Eleanor Janega. Audio editor is Amy Haddow, the producer is Joseph Knight. The senior producer is Anne-Marie Luff.All music used is courtesy of Epidemic Sounds.Gone Medieval is a History Hit podcast.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe. You can take part in our listener survey here: https://insights.historyhit.com/history-hit-podcast-always-on Hosted on Acast. See acast.com/privacy for more information.

October marks the month of Edwardtide – a series of celebrations commemorating St Edward the Confessor, the King that ruled England in the 11th century for over two decades. Nowadays, he is remembered for three reasons: as one of the last Anglo-Saxon monarchs, for commissioning Westminster Abbey and for being the only English King canonised by a Pope. But does the historical record justify the cult of St Edward? Professor Tom Licence from the University of East Anglia joins Damian Thompson to discuss.Produced by Patrick Gibbons.Become a Spectator subscriber today to access this podcast without adverts. Go to spectator.co.uk/adfree to find out more.For more Spectator podcasts, go to spectator.co.uk/podcasts. Contact us: podcast@spectator.co.uk Hosted on Acast. See acast.com/privacy for more information.

One of Tony's favourite things going on at Sutton Hoo currently is the reconstruction of the world-famous Sutton Hoo burial ship which was discovered in Mound 1 in 1939 by the archaeologist Basil Brown. The ship is believed to be the grave of King Rædwald, the 7th Century Anglo-Saxon ruler of East Anglia.The Sutton Hoo Ships Company is a project based in Woodbridge, Suffolk, which is using an army of committed volunteers and some dedicated staff to reconstruct the ship, using the original archaeological evidence, traditional tools, and authentic materials to bring the ninety-foot ship back to life. Today leading Sutton Hoo archaeologist Professor Martin Carver, gives us a guided tour of the project. Hosted by Sir Tony Robinson | Instagram @sirtonyrobinson Producer: Melissa FitzGerald | X @melissafitzg With Professor Martin Carver | www.martincarver.com British archaeologist renowned for his work on early medieval Europe. After serving 15 years in the Royal Tank Regiment, he transitioned to archaeology, founding the Birmingham University Field Archaeology Unit. He was Professor of Archaeology at the University of York (1986–2008) and led major excavations at Sutton Hoo in the 1980s.Martin is a director of The Sutton Hoo Ship's Company, which aims to build a full-size and seaworthy replica of the Anglo-Saxon ship found in Mound 1 at Sutton Hoo | www.saxonship.orgVisit Sutton Hoo National Trust: https://www.nationaltrust.org.uk/visit/suffolk/sutton-hoo Watch Time Team, Sutton Hoo: https://www.youtube.com/watch?v=risyQhRjwnw Follow us: Instagram @cunningcastpod | X @cunningcastpod | YouTube @cunningcast ------- If you enjoy this podcast, please do share it and leave us a rating or review. Thank you, Love Tony x Hosted on Acast. See acast.com/privacy for more information.

Hoàng gia Anh hiện được cho là một trong những hoàng gia giàu có nhất châu Âu và sẽ còn có sức sống lâu dài vì sau khi vua Charles lên nối ngôi Nữ hoàng Elizabeth II vào năm 2022, thì có con ngài là Thái tử William còn trẻ. Và William hiện có ba con, hai hoàng tử bé và một công chúa. Như thế, việc nối ngôi cho triều đại của dòng họ Mountbatten-Windsor được đảm bảo. Nhưng thực sự chúng ta có biết nhiều về Hoàng gia Anh ? Thông tín viên Nguyễn Giang, người đã sống ở Anh nhiều năm và theo dõi chủ đề này, cho RFI biết về lịch sử Hoàng Gia Anh, những gì họ sở hữu, điều đặc biệt trong cách chi tiêu và nguyên tắc kế vị : RFI : Ngược về quá khứ lịch sử, Hoàng gia Anh có gốc gác từ đâu ?  TTV Nguyễn Giang : Vâng, xin giải thích dài dòng là chế độ phong kiến tập quyền của Anh đến từ đâu. Đến từ Pháp vào nửa sau thế kỷ 11 và tồn tại đến bây giờ, Hoàng gia, như một định chế chính trị và văn hóa, tồn tại ở Anh liên tục từ thế kỷ 11, không đứt quãng, còn gia tộc nào nắm quyền thì mỗi thời một khác. Chúng ta biết trong lịch sử có các triều đại làm vua chúa ở Anh như Plantagenet (gốc Anjou, Pháp), có nhà Tudor (tức Theodore, xứ Wales), có nhà Stuart (Scotland), và dòng Hanover từ Đức mà người đại diện cuối cùng là Nữ hoàng Victoria. Gia tộc nắm ngai vàng hiện nay có họ gốc Đức là Saxe-Coburg-Gotha, đến năm 1917 thời vua George V thì đổi sang họ Windsor, lấy tên lâu đài Hoàng gia ở gần Luân Đôn. Còn về dòng máu của các thành viên Hoàng gia Anh cũng như châu Âu thì họ thường có hôn nhân pha trộn rất phức tạp. Cụ thể vua Charles hiện nay có ông bà là người Anh, người Đan Mạch, Đức, Hy Lạp và cả Scotland nữa. Còn nói về thể chế và các quy tắc họ tuân theo để bảo tồn một nhà nước có vua thì tất cả bắt đầu từ năm 1066. Năm đó, công tước Guillaume hay William từ xứ Normandy ở vùng bờ biển miền tây bắc nước Pháp đem quân sang đánh vua Harold, người gốc Đan Mạch, ở trận Hastings bên bờ biển và tiến quân về Luân Đôn, giành được ngai vàng Anh.  Từ đó, Anh chính thức có chế độ phong kiến tập quyền theo mô hình Pháp và các đời vua Anh (Kings of England), trên thực tế trong 300 năm tiếp theo vẫn dùng tiếng Pháp ở triều đình, tiếng Anh Trung đại (Middle English) chỉ dùng trong dân. Hoàng gia Anh thực chất là sinh hoạt theo kiểu Pháp và giới quý tộc Anglo-Saxon cũ, thường rất đơn giản, chỉ có ba cấp vua, các thân vương và tộc trưởng (chieftain, gọi là earl- sau đổi thành count-bá tước), cũng cải tổ theo hệ thống kiểu Pháp, đủ 5 tước vị : công - hầu - bá - tử - nam tước theo truyền thống hiệp sỹ (chivalry) của châu Âu. RFI : Trong thời hiện đại, khác với các nước châu Âu đã chuyển sang nền cộng hòa, Anh vẫn còn vua chúa và quý tộc. Vậy thực sự họ làm gì và có vai trò gì trong xã hội ?  TTV Nguyễn Giang : Nhiều nghi lễ ngày nay dòng họ Windsor vẫn giữ nguyên như thế từ thế kỷ 11 và Hoàng gia đứng đầu 600 dòng họ quý tộc gốc, hình thành sau cuộc xâm lăng của William, người chinh phục và được phong tước trong mấy thế kỷ sau đó. Đây là các tước quý tộc thực thụ của giới chúa đất vẫn còn quyền lợi (landed gentry), và được quyền trao lại cho con cháu họ (hereditary titles). Họ khác hẳn với những người bình thường, được tặng các tước sir, lord (baronnes), hiệp sĩ, quý ông quý bà trong danh sách của Hoàng gia công bố mỗi dịp năm mới (New Year's Honours List). Danh sách này có hàng trăm người thuộc giới doanh nhân, văn nghệ sĩ, nhà hoạt động xã hội và sĩ quan quân đội. Sau nhiều năm phong tặng, con số người có các tước “quý tộc ban thưởng” này hiện ở Anh có trên 30 nghìn, mới đây gồm cả cựu cầu thủ bóng đá David Beckham. Thế nhưng các tước này có giá trị như huân huy chương, bằng khen, và không có quyền thế tập, truyền lại cho con cháu.  RFI : Hiện nay Đế quốc Anh không còn nữa thì vai trò chính trị của Hoàng gia là gì?  TTV Nguyễn Giang : Anh quốc là nền dân chủ có lâu đời trên thế giới nhưng theo thể chế quân chủ lập hiến (constitutional monarchy), và vẫn duy trì Vương triều: dòng họ Windsor. Nhà vua đóng vai trò Nguyên thủ Quốc gia (Head of State) để đại diện cho nước Anh trên thế giới, và phê chuẩn các đạo luật, bổ nhiệm thủ tướng. Ngài cũng là Tổng tư lệnh quân đội và theo truyền thống của Quân đội Anh, các sĩ quan cao nhất của các quân binh chủng đều được nhà vua phong tước quý tộc tượng trưng, còn bản thân vua Charles khi còn là Thái tử được mẹ của ngài, Nữ hoàng Elizabeth II lúc sinh thời, phong tước Nguyên soái (Field Marshall) vào năm 2012. Không quân và Hải quân Anh đều có chữ “Hoàng gia” (Royal) và trên lý thuyết là thuộc về nhà vua.  Thế nhưng, vua Charles III còn có vai trò nữa là “người dẫn dắt quốc gia” (Head of Nation) về mặt văn hóa, là người nắm quyền chủ thể (the Sovereign) duy trì tính truyền thống Anh, và lễ nghi, đem lại sự ổn định và tính kế thừa, đoàn kết quốc dân. Các hoạt động vì cộng đồng, từ thiện nếu làm tốt là được nhận huân huy chương từ Hoàng gia, chứ không phải từ quan chức chính phủ.  RFI : Hoàng gia Anh, cụ thể là vua Charles III và các thành viên Hoàng gia có sở hữu tài sản khắp cả nước hay không và họ quản lý tài sản ra sao?  TTV Nguyễn Giang : Ở đây cần phân biệt hai loại tài sản. Loại thứ nhất tư dinh, điền sản và tiền bạc của riêng Nhà vua và Hoàng gia, thuộc về cá nhân họ. Loại thứ hai là tài sản của vương triều (Crown Estate) và ai làm vua nước Anh thì được sử dụng suốt đời nhưng không phải là tài sản cá nhân nên không thể bán đi bỏ túi.  Xin nói cụ thể, tính đến tháng 5/2025 thì tài sản riêng của Nhà vua Charles III (personal fortune, not including the crown estate) là £640 triệu bảng Anh (trên 850 triệu USD), đưa ông trở thành triệu phú lớn nhưng chưa phải tỷ phú. Đó là trị giá hai khu dinh thự ở Balmoral (Scotland) và Sandringham (Norfolk) kèm đất đai xung quanh, cộng các khoản nhà vua đầu tư vào các quỹ khác nhau, lợi tức từ kinh doanh mà vua giao cho các công ty phụ trách.  Còn tài sản Hoàng triều, gồm các cung điện lớn nhất nước Anh và cũng là trụ sở và nơi ở của vua như Điện Buckingham ở thủ đô và Lâu đài Windsor ở phía Tây Nam Luân Đôn, cùng nhiều điền trang thái ấp như Duchy of Cornwall...ước tính có giá trị 16 tỷ bảng Anh, thực chất là thuộc về Vương quốc Anh, và ai làm vua thì quản trị chứ không phải của riêng của dòng họ Windsor hiện nay. Lâu đài Windsor chẳng hạn có từ thời vua William người Pháp (1066), nay là trụ sở ngoài Luân Đôn của Vua Charles nhưng cũng là dinh thự quốc gia, nơi đón các khách quốc tế, ví dụ như Tổng thống Emmanuel Macron của Pháp mới đây. Ngoài ra, Crown Estate sở hữu và quản trị các “công quốc” (duchies), tức là các khu trang trại sản xuất nông nghiệp, đem lại lợi tức lớn. Tiền đó được chuyển vào một ngân hàng do chính phủ Anh quản lý (Consolidate Fund) và chừng 25% đem ra chi lại cho Hoàng gia để đi lại, bảo dưỡng, trùng tu các cung điện...  Thế nhưng, các tài sản này như đã nói, thuộc về Vương triều, và vua Anh không thể đem cho thuê, bán cho bất cứ ai ở Anh hay ở nước ngoài. Các hoàng tử, công chúa cũng không được hưởng gì từ những tài sản này. Ví dụ còn nhỏ thì họ được ở cùng cha mẹ, tức là vua và hoàng hậu (thời trước là nữ hoàng và phu quân) trong các cung điện đó nhưng họ không có quyền thừa kế. Chỉ vị trưởng nam, hoặc trưởng nữ (như trường hợp công chúa cả Elizabeth kế vị vua cha George V), thì được hưởng tiếp tục quyền lợi ở trong các cung điện, dinh thự này. Những người khác, vẫn là hoàng tử, công chúa thì có thể phải rời đi.  RFI : Về chi tiêu của Hoàng gia thì nhà nước Anh, hay người đóng thuế Anh phải bỏ ra bao nhiêu một năm?  TTV Nguyễn Giang : Số tiền Nhà nước Anh, chi cho hoạt động của nhà vua và Hoàng gia hàng năm là khoảng 86-87 triệu bảng (tương đương 115 triệu USD). Như tôi nói ở trên, tổng tài sản của Hoàng triều (Crown Estate) trị giá 16 tỷ bảng, đem lại lợi tức hàng năm và nhà nước Anh thu tiền đó lại rồi lấy ra 25% chi lại cho Hoàng gia, gọi là Sovereign Grant.  Trong khoản tiền này thì chừng 50-51 triệu bảng chủ yếu để bảo vệ, duy trì, sửa sang các dinh thự, cộng với chi phí đi lại, ví dụ vua Charles đi thăm nước nào đó, ở cương vị Nguyên thủ Quốc gia thì đó là chi phí máy bay, khách sạn... Ví dụ từ năm ngoái tới nay, Hoàng gia có thuê 55 chuyến bay riêng với gần 600.000 bảng Anh, và các chuyến bay theo lịch trình mất 126.000 bảng Anh. Tổng chi phí đi lại của hoàng gia là 4,7 triệu bảng Anh, tăng 500.000 bảng so với năm trước. Trong năm qua, khoản chi lớn nhất là 400.000 bảng cho chuyến đi của Nhà vua và Hoàng hậu tới Úc và Samoa. Nếu chia ra thì để duy trì các hoạt động của Hoàng gia, mỗi người dân Anh hàng năm đóng góp chừng 77 xu Anh.    RFI : Theo anh tìm hiểu thì nguyên tắc truyền ngôi và thừa kế tài sản, các cung điện, dinh thự lớn của Hoàng gia Anh ra sao?  TTV Nguyễn Giang : Phải nói rằng Hoàng gia Anh đứng trên cao nhất nhưng không đứng ngoài các nguyên tắc của quý tộc Anh : hạn chế quyền thừa kế, chỉ cho trưởng nam, hoặc trưởng nữ nếu vua không có con trai. Đây là nguyên tắc ‘primogeniture', nói rằng trừ một số biệt lệ với quý tộc Scotland cho con gái có quyền thừa kế, chỉ con trai trưởng được thừa kế gia sản đi kèm tước vị. Nếu nhà quý tộc có hai con trai trở lên, các con trai thứ sẽ không nhận được gì.  Với Hoàng gia Anh, khi Nữ hoàng Elizabeth còn sống thì Thái tử Charles là người duy nhất thừa kế ngai vàng cùng các điền sản, tiền bạc từ mẹ. Các hoàng tử thứ Andrew và Edward, cùng công chúa Anne bị loại ra ngoài khoản thừa kế. Nay thì vua Charles sẽ để lại hết cho Thái tử William, còn hoàng tử Harry thì ngoài các khoản tiền hay dinh thự tư nhân mẹ để lại, không được thừa kế cả quyền sống trong các lâu đài của Hoàng gia. Nay đã sang Mỹ sinh sống, vị Hoàng tử này đã trọ ở khách sạn trong lần gần nhất về Luân Đôn tham gia một vụ kiện chống lại báo chí Anh. Tất nhiên ta phải hiểu là Hoàng tử Harry như một công dân bình thường thì vẫn có quyền nhận thừa kế từ cha mẹ (Công nương Diana khi tử nạn năm 1997 ở Paris có để lại tài sản cho hai con trai, William và Harry), nhưng đó là tài sản cá nhân, còn các điền trang thái ấp thuộc Hoàng triều (Crown Estate) thì chỉ được trao cho trưởng nam, hoặc trưởng nữ nếu nhà vua không có con trai.  Nguyên tắc này còn phân biệt đối xử với phụ nữ. Với các công chúa Anh thì con của họ đều không còn tước quý tộc. Ví dụ hai con của Công chúa Anne, em gái Vua Charles, là Zara và Peter Philipps, thì mang họ cha, một sĩ quan quân đội không phải quý tộc. Xin mở ngoặc là điều này khiến Hoàng gia Anh khác hẳn với các dòng đế hệ của triều Nguyễn ở Việt Nam mà từ thời vua Minh Mạng đã để lại các tên riêng, đánh dấu địa vị quý phái của họ, gồm cả công tằng tôn nữ cho cháu chắt của vua chúa đến mấy đời sau. Bên này chỉ đến đời thứ hai, con của công chúa trưởng đã mất hết tước vị.  Chúng ta hiểu là thời xưa, nguyên tắc ưu tiên trưởng nam trong luật thừa kế của vua chúa có ý nghĩa lớn cho sự ổn định của triều đại. Họ hạn chế nạn phân phong đất đai, dẫn tới cạnh tranh kiểu sứ quân. Ngày nay, quy chế truyền ngôi chỉ cho trưởng nam đúng là bất công với anh em trong một nhà, nhưng lại giúp bảo toàn được uy quyền của Vương triều, không để xảy ra việc xé lẻ đất đai, cung điện và tài sản.  RFI : Cuối cùng, Hoàng gia làm gì để tồn tại và phù hợp với tình hình?  TTV Nguyễn Giang : Việc đầu tiên tôi thấy là tính minh bạch của tiền bạc Hoàng gia. Họ công bố hết mọi chi tiêu trên các trang mạng của Quốc hội, của Hoàng triều, ai cũng đọc được. Điều này nhằm mục tiêu chứng minh cho công chúng rằng Hoàng gia không phải là một bộ máy phong kiến « ăn trên ngồi trốc ». Họ đóng góp vào công quỹ và nhận được trợ cấp từ chính phủ để lo việc nước. Có thế họ mới tồn tại được trong một thể chế dân chủ. Vua cũng có trách nhiệm giải trình.  Thứ nhì, từ thời Nữ hoàng Elizabeth II thì số người thuộc Hoàng gia (Royal Family) đã bị giảm đi rất nhiều, để tránh tiếng là Hoàng gia đông quá. Ngày xưa, người trong Hoàng tộc, gồm hàng trăm người, và ai cũng giàu có, cao quý cả. Nhưng nay danh sách “thành viên Hoàng gia đang làm việc cho Quốc vương” (working royals) chỉ còn 11 đại diện cho vua để dự các lễ nhà nước, lo hoạt động đối ngoại, tiếp tân, từ thiện … Những người này được nhận tiền trợ cấp của vua khi làm việc chứ không ăn lương năm.  Còn về tài sản riêng, có những động tác cho thấy Hoàng gia cắt giảm chi tiêu. Ví dụ, năm nay vua Charles vừa ra lệnh dừng sử dụng đoàn tàu hỏa riêng từ năm 2027 để tiết kiệm. Đây là đoàn tàu Royal Train do Nữ hoàng Victoria đặt hàng hai toa riêng cho Hoàng gia vào năm 1869. Khi đó, xe lửa là phương tiện giao thông công cộng duy nhất nối các vùng của Anh, với tuyến đầu tiên xây xong năm 1825. Cho tới gần đây, Royal Train được sử dụng rộng rãi trong các sự kiện trong thời kỳ kỷ niệm vàng và kim cương của Nữ hoàng Elizabeth II ở nửa sau  thế kỷ 20 – và lần tân trang mới nhất cho các toa tàu diễn ra vào giữa thập niên 1980.  Thế nhưng càng về gần đây, Hoàng gia dùng xe hơi, máy bay, trực thăng để di chuyển, nên trong năm 2024-2025 đoàn tàu chỉ được sử dụng trong hai dịp nên họ quyết định từ năm 2027 sẽ dừng dịch vụ này, đem các toa tàu đi trưng bày.  Cuối cùng, như đã nói ở trên, nguyên tắc trưởng nam thế tập tước vị và điền sản, còn con trai thứ, con gái, dù là hoàng tử, công chúa đều bị loại hoàn toàn khỏi các chức vụ và đặc quyền đặc lợi, khiến cho công chúng cảm thấy là chỉ có một người được làm thái tử, làm vua, và đó là làm việc cho đất nước.  Tài sản của Hoàng triều là của nước Anh chứ không phải của riêng của vua, nữ hoàng, để rồi có bao nhiêu cung điện - di sản của quốc gia - lại đem chia nhau. Như đã nói ở trên, Hoàng tử Harry là không còn sống ở Anh, không làm việc đại diện cho Hoàng gia nữa thì không chỉ mất luôn tiền trợ cấp mà còn bị tước hết các chức vụ trong quân đội. Đây là thông điệp mạnh mẽ của vua Charles để chứng minh Hoàng gia đặt lên mức cao nhất công tác phụng sự quốc dân, chứ không bao giờ thiên vị con mình. 

Actor, writer, historian, and national treasure Sir Tony Robinson joins Matthew Harffy and Justin Hill on Rock, Paper, Swords! to talk about his first adult novel, House of Wolf — the opening volume in a bold new Anglo-Saxon trilogy.From his fascination with King Alfred the Great to how a tragic loss reshaped his creative life, Sir Tony discusses storytelling, optimism, and finding new purpose in his late seventies.

Today Tony is digging up the secrets of Sutton Hoo, England's iconic Anglo-Saxon royal burial site, with Professor Martin Carver, who led the 1980s excavations, and Laura Howarth, Archaeology and Engagement Manager at Sutton Hoo, National Trust. The 1939 dig by Basil Brown for landowner Edith Pretty, revealed the shape of a ship beneath a mound. It turned out to be a 7th-century royal ship burial filled with magnificent treasures: 'a poem written in objects', possibly belonging to King Rædwald. These included the now famous helmet and many other treasures originating from across Europe, Byzantium, and even as far as Sri Lanka.In the 1980s, Martin led further excavations, revealing a horse and warrior burial and even an execution cemetery, showing Sutton Hoo as an evolving political and spiritual landscape. Today excavations, in collaboration with Time Team, continue to reveal Sutton Hoo's secrets. As Laura says, “we'll never know everything about Sutton Hoo, but each generation can look at it with fresh eyes.”Hosted by Sir Tony Robinson | Instagram @sirtonyrobinson Producer: Melissa FitzGerald | X @melissafitzg With Professor Martin Carver | www.martincarver.com British archaeologist renowned for his work on early medieval Europe. After serving 15 years in the Royal Tank Regiment, Martin transitioned to archaeology, founding the Birmingham University Field Archaeology Unit. He was Professor of Archaeology at the University of York (1986–2008) and led major excavations at Sutton Hoo and Portmahomack. Martin also edited the journal Antiquity (2002–2012) and is a Fellow of the British Academy. Martin is a director of The Sutton Hoo Ship's Company, which aims to build a full-size and seaworthy replica of the Anglo-Saxon ship found in Mound 1 at Sutton Hoo | www.saxonship.orgLaura Howarth | www.nationaltrust.org.uk Archaeology and Engagement Manager at National Trust, Sutton Hoo in Suffolk, England. Laura combines archaeological expertise with public engagement, curating exhibitions, organising events, and managing educational activities to bring the site's rich history to life. Visit Sutton Hoo National Trust: https://www.nationaltrust.org.uk/visit/suffolk/sutton-hoo Watch Time Team, Sutton Hoo: https://www.youtube.com/watch?v=risyQhRjwnw Follow us: Instagram @cunningcastpod | X @cunningcastpod | YouTube @cunningcast------- If you enjoy this podcast please do share it and leave us a rating or review. Thank you, Love Tony x Hosted on Acast. See acast.com/privacy for more information.

Join fairyologist Meri Dixon on the Fairy Whispering Podcast as she explores the fascinating world of fairies. From childhood encounters to historical beliefs from Anglo-Saxon times to today, Meri discusses how fairies reflect human fears, desires, and our connection to nature. She highlights the Fairy Investigation Society and the Fairy Census, showing that belief in fairies remains alive and meaningful. Meri invites listeners to reconsider their perceptions of these mystical beings and their role in our collective imagination. Whether you're a fairy enthusiast or new to the topic, this episode offers a fresh perspective on the enduring allure of fairies.You can tune in and find your own fairy connection. As Meri says, 'Life is wondrous. It's miraculous. So why can't there be fairies?'Show notes: www.thefairywhispering.comContact the podcast with your story: clairefairywhisperer@gmail.com✍️ Episode ReferencesFairy Investigation Societyhttps://www.fairyist.com/fairy-investigation-society/Fairy Censushttps://www.fairycensus.comRichard Firth Greenhttps://www.amazon.co.uk/Elf-Queens-Holy-Friars-2016-08-31/dp/B01N8UAEE9Diane Purkishttps://www.amazon.co.uk/Troublesome-Things-History-Fairies-Stories/dp/014028172X

Vinland, the mysterious place that may be somewhere in North America, and that players of Assassin's Creed Valhalla can explore in The Last Chapter, as a grand finale to the epic story. And story is the key word, because our evidence for Vikings in America comes from Norse sagas. What exactly do they tell us about Vinland and the Vikings in America? And how much can we trust these sources for historical fact?To help Matt Lewis separate saga fact from fiction, he's joined by Dr Brittany Schorn, a Director of Studies in Anglo-Saxon, Norse and Celtic at the University of Cambridge.Echoes of History is a Ubisoft podcast, brought to you by History Hit. Watch these interviews and exclusive videos on our YouTube channel.Hosted by: Matt LewisEdited by: Robin McConnellProduced by: Robin McConnell, Matt LewisSenior Producer: Anne-Marie LuffProduction Manager: Beth DonaldsonExecutive Producers: Etienne Bouvier, Julien Fabre, Steve Lanham, Jen BennettMusic:Blood Red Sails by Sarah SchachnerTo The Next World by Sarah SchachnerIf you liked this podcast please subscribe, share, rate & review. Take part in our listener survey here.Tell us your favourite Assassin's Creed game or podcast episode at echoes-of-history@historyhit.com Hosted on Acast. See acast.com/privacy for more information.

Two of the most controversial philosophers working today, Nick Land and Aleksandr Dugin, join me for a discussion on liberalism and modernity. Both thinkers discuss the nature of liberalism and an ethnic manifestation of the Anglo-Saxon spirit, the nature of time, and what lies beyond postmodernism. Donate to the Whitleyville Church Construction Fund: https://www.whitleyvillechurch.com/donate Follow on: Apple: https://podcasts.apple.com/us/podcast/the-auron-macintyre-show/id1657770114 Spotify: https://open.spotify.com/show/3S6z4LBs8Fi7COupy7YYuM?si=4d9662cb34d148af Substack: https://auronmacintyre.substack.com/ Twitter: https://twitter.com/AuronMacintyre Gab: https://gab.com/AuronMacIntyre YouTube:https://www.youtube.com/c/AuronMacIntyre Rumble: https://rumble.com/c/c-390155 Odysee: https://odysee.com/@AuronMacIntyre:f Instagram: https://www.instagram.com/auronmacintyre/ Today's sponsors: Visit : https://www.christiancollegeguide.com Learn more about your ad choices. Visit megaphone.fm/adchoices

We trace the evolution of European literature as it emerged from the medieval period. This episode covers the heroic sagas of the Anglo-Saxons and Norse, Dante's divine journey in the Inferno, the universal stage of Shakespeare, and the rise of the novel and individual consciousness during the Enlightenment. To unlock full access to all our episodes, consider becoming a premium subscriber on Apple Podcasts or Patreon. And don't forget to visit englishpluspodcast.com for even more content, including articles, in-depth studies, and our brand-new audio series and courses now available in our Patreon Shop!

The functional path of oneness is not an abstract unity but a lived encounter of utter dependence. Western thought, enslaved by the grammar of the Anglo-Saxons, treats the human as an individual: a self-contained atom, an object unto itself. It imagines freedom as isolation, and isolation as freedom. But this supposed independence becomes sterility: the atomized person, cut off from the Shepherd's breath, is lost in a sea of thorns, choked by its own irrelevance.True independence lies not in the language of atoms but in the biology of divine anatomies, in the irreducibility of God's living functions. The Semitic root does not define a solitary “one” but a functional, dependent, and connected one. Every creature is undoubtedly one, yet cannot sustain itself any more than a cell can live apart from the body.As the body cannot live without its head, the tree without the earth withers.The triliteral root—three consonants binding the Tree of Life to the Master who gives it breath—embodies this living unity. Each consonant functions only in relation to the others; none can speak alone. Like branches drawing life through hidden roots, utility flows from dependence on him, not autonomy.In this linguistic body, the Semitic scrolls convey the unity of divine oneness: connection without possession, coherence without control. To be yaḥid is to be fragile, dependent, and open without self-reference: the earthen vessel through which the breath of ha-ʾEḥad flows.Western language, by contrast, breeds an unconscious polytheism of the self. When every person becomes an independent atom, the world fills with gods. Each will asserts its own dominion; each word competes for sovereignty. Polytheism, at its base, is war: the multiplication of possessive wills in endless collision. The Lukan crowd becomes a pantheon of thorns, a battlefield of competing gods. The soil of faith is twisted into a field of confrontation, where the multitude gathers against the Lord and his Christ to suffocate the one who brings the life-giving breath of his instruction.Yet within that suffocating crowd stands the yaḥid, Jairus, whose “only daughter”—his yeḥidah—lies dying. His lineage collapses; his name withers. Yet in this desolation, he does not press or grasp; he kneels before the “one.” There, in the stillness of dependence, the breath returns, and the Shepherd that the cares of this life cannot choke breathes life into the earthen vessel that has ceased to strive.μονογενής (monogenes) / י־ח־ד (yod-ḥet-dalet) / و-ح-د (wāw-ḥāʾ-dāl)One and only; single of its kind; only-born; only, only one, solitary, unique.“She was his only one [יְחִידָה (yeḥidah)]; he had no other son or daughter.” (Judges 11:34 )Here יָחִיד (yaḥid) expresses the fragility of the earthen vessel. In verse 34, the human line rests upon a single, irreplaceable life. Jephthah's entire legacy depends on his yeḥidah; when she is offered, the limits of family and human continuity are laid bare. The father's grief, bound to his only daughter, exposes the futility of lineage and the inevitability of dependence on God. The yaḥid becomes the mirror through which the insufficiency of man encounters the sufficiency of God.“Deliver my life from the sword, my only one [יְחִידָתִי (yeḥidati)] from the power of the dog.” (Psalm 22:21) LXX 21David cries from the edge of annihilation. His yeḥidati (“my only one”) refers to his only life (nefeš). He stands surrounded by predators, stripped of every defense, holding nothing but the breath that God alone can sustain. In that setting, ha-yaḥid encounters ha-ʾEḥad; the singular human breath encounters the One God who gives it breath. The weakness of the individual, the threatened “only life”, is the functional context of י־ח־ד (yod-ḥet-dalet) where triliteral replaces human vulnerability with God's sufficiency.“Turn to me and be gracious to me, for I am alone [יָחִיד (yaḥid)] and afflicted.” (Psalm 25:16 ) LXX 24Here, yaḥid is not emotional loneliness but martial isolation: the condition of a soldier or supplicant with no human ally, no support, no constituency. The psalmist is cut off from every network of defense; he stands as the yaḥid before ha-ʾEḥad. His solitude is not inward melancholy but strategic exposure. He is a man encircled and undone, left with no strength but God's. In that position, the oneness of God supplants the weakness of the individual, and dependence itself becomes the ground of divine action.“Rescue my life from their ravages, my only one [יְחִידָתִי (yeḥidati)] from the lions.” (Psalm 35:17) LXX 34The psalmist again names his life (nefeš) his yeḥidah: his one, irreplaceable self surrounded by devouring forces. This cry is not heroic but helpless; the yaḥid has no shield, no strength, no tribe. He stands as the fragile earthen vessel awaiting rescue from the ʾEḥad who alone grants and restores the breath of life.“They have taken their rabbis and monks as lords besides God and the Messiah, son of Mary; yet they were commanded to worship One God [إِلَـٰهًۭا وَاحِدًۭا (ʾilāhan wāḥidan)]. There is no god but he. Glory be to him above what they associate with him.” (Qurʾan, Surat al-Tawba سورة التوبة “The Repentance” 9:31)The yaḥid stands before al-Wāḥid as a fragile vessel, emptied of pretense, whose worth lies not in possession or inheritance but in exposure. To be yaḥid is to stand alone—not because one has chosen solitude, but because every other support has failed. It is the state of Jairus in Luke 8:42, David in Psalm 22:21, and Jephthah in Judges 11:34—each reduced to dependence, each holding a single, irreplaceable life before the one who gives it.Yet the religious mind, ancient and modern alike, mistakes the vessel for the seed. It clings to fleeting human breath instead of to the one who gives breath. This is what Qurʾan 9:31 exposes in its indictment of clericalism: those who mistake the earthen vessel, which passes away, for the words of God, which do not.This is also the folly of the crowds in Luke 8. They gather not to hear the divine instruction but to choke it—to smother the seed because it threatens their economy of possession. They are the ʿedah, the swarm around death. They handle Jesus like a toy, fascinated with what can be held, pressed, traded, and measured; they prefer the earthen vessel to the living seed. They worship the perishable container rather than the imperishable Word, the finite dust rather than הָאֶחָד (ha-ʾEḥad), the one from whom all life flows.But the yaḥid—the one left with nothing—sees through the mirage. Standing before al-Wāḥid, Jairus discovers that what endures is not clay but command. The earthen vessel passes away; but the Word of God abides forever.συμπνίγω (sympnigo)To press in so tightly that one can barely breathe; to crowd around or press hard against; to suffocate.“The one sown among the thorns, this is the one who hears the word, and the worry of the world and the deceitfulness of wealth choke [συμπνίγει (sympnigei)] the word, and it becomes unfruitful.” (Matthew 13:22)

Dr. Shockley healthy living: https://CoreHealthAdvantage.com/awk ——— Wavwatch, the World's first Sound Frequency Therapy watch: https://WAVwatch.com/awk ———— AT sea with LT. 2026. Caribbean: https://www.inspirationtravel.com/event/lt-caribbean-cruise-2026 ————————— *Our AWK Website: https://www.andweknow.com/ ➜ AWK Shirts and gifts: https://shop.andweknow.com/ ------- ADL CEO Jonathan Greenblatt comparing Christianity to a virus and claimed it was the root of antisemitism. “The Jews killed Christ” is fueling centuries of hatred. https://x.com/truthtroll_X/status/1972698836230619480 Ex-investment banker Catherine Austin Fitts: Digital ID—once linked to AI and programmable money—enables authorities to monitor, manipulate, and ultimately control every aspect of human behaviour. https://x.com/wideawake_media/status/1972920996236575116 “Over one million white children r by Pakistani Muslim men in the last few decades, but just wait until the Anglo-Saxon is no longer tolerant!” https://x.com/RealDonKeith/status/1972608308831047891 Comey never thought this would come out https://x.com/GeorgePapa19/status/1972563251390263300 ——  *DONATIONS SITE: https://bit.ly/2Lgdrh5 *Mail your gift to: And We Know 30650 Rancho California Rd STE D406-123 (or D406-126) Temecula, CA 92591 ➜ AWK Shirts and gifts: https://shop.andweknow.com/ ➜ Audio Bible https://www.biblegateway.com/audio/mclean/kjv/1John.3.16 Connect with us in the following ways: + DISCORD Fellows: https://discord.gg/kMt8R2FC4z

KIMCHI ONE - heal your body from the inside out. Visit: https://mybrightcore.com/andweknow and get 25% off with code: AWK Or call (888) 317-9941) for up to 50% off!INTVW: https://tinyurl.com/n3rrh9bk ——— New Spring Wellness Center: https://nad.newspringwellnesscenter.com/andweknow 573-577-3400 Video: https://shorturl.at/zpHUK  ———— AT sea with LT. 2026. Caribbean: https://www.inspirationtravel.com/event/lt-caribbean-cruise-2026 ————————— *Our AWK Website: https://www.andweknow.com/ ➜ AWK Shirts and gifts: https://shop.andweknow.com/ ------- ADL CEO Jonathan Greenblatt comparing Christianity to a virus and claimed it was the root of antisemitism. “The Jews killed Christ” is fueling centuries of hatred. https://x.com/truthtroll_X/status/1972698836230619480 Ex-investment banker Catherine Austin Fitts: Digital ID—once linked to AI and programmable money—enables authorities to monitor, manipulate, and ultimately control every aspect of human behaviour. https://x.com/wideawake_media/status/1972920996236575116 “Over one million white children r by Pakistani Muslim men in the last few decades, but just wait until the Anglo-Saxon is no longer tolerant!” https://x.com/RealDonKeith/status/1972608308831047891 Comey never thought this would come out https://x.com/GeorgePapa19/status/1972563251390263300 ——  *DONATIONS SITE: https://bit.ly/2Lgdrh5 *Mail your gift to: And We Know 30650 Rancho California Rd STE D406-123 (or D406-126) Temecula, CA 92591 ➜ AWK Shirts and gifts: https://shop.andweknow.com/ ➜ Audio Bible https://www.biblegateway.com/audio/mclean/kjv/1John.3.16 Connect with us in the following ways: + DISCORD Fellows: https://discord.gg/kMt8R2FC4z

What Are “Anglo-Saxon Tales”?“Anglo-Saxon” refers to the people who settled in what is now England from roughly the 5th to the 11th centuries (the Angles, the Saxons, the Jutes, etc.)Their tales are the stories, poems, myths, legends, riddles, and heroic narratives produced by or for those people mostly in Old English.Oral tradition was very important. Storytellers (often called scops) would recite or sing tales to an audience, sometimes accompanied by music (like lyres).Only a minority of people could read and write. When tales were written, it was usually by monks in monasteries. That means many stories survive today only because someone decided to write them down much later.

Preview: The origins of the UK involve many cultural incomers, including the earlier Anglo-Saxons and Romans. The Viking "great heathen army" (c. 865), referred to in Old Englishas micel here, should be understood as smaller, mobile war bands with various leaders. This structure allowed the Norseinvaders to utilize waterways, split their forces, and maintain the element of surprise, complicating defensive predictions. Retry

In this episode of Crazy Wisdom, host Stewart Alsop talks with Michel Bauwens, founder of the P2P Foundation, about the rise of peer-to-peer dynamics, the historical cycles shaping our present, and the struggles and possibilities of building resilient communities in times of crisis. The conversation moves through the evolution of the internet from Napster to Web3, the cultural shifts since 1968, Bauwens' personal experiences with communes and his 2018 cancellation, and the emerging vision of cosmolocalism and regenerative villages as alternatives to state and market decline. For more on Michel's work, you can explore his Substack at 4thgenerationcivilization.substack.com and the extensive P2P Foundation Wiki at wiki.p2pfoundation.net.Check out this GPT we trained on the conversationTimestamps00:00 Michel Bauwens explains peer-to-peer as both computer design and social relationship, introducing trans-local association and the idea of an anthropological revolution.05:00 Discussion of Web1, Web3, encryption, anti-surveillance, cozy web, and dark forest theory, contrasting early internet openness with today's fragmentation.10:00 Bauwens shares his 2018 cancellation, deplatforming, and loss of funding after a dispute around Jordan Peterson, reflecting on identity politics and peer-to-peer pluralism.15:00 The cultural shifts since 1968, the rise of identity movements, macro-historical cycles, and the fourth turning idea of civilizational change are unpacked.20:00 Memories of 1968 activism, communes, free love, hypergamy, and the collapse of utopian experiments, showing the need for governance and rules in cooperation.25:00 From communes to neo-Reichian practices, EST seminars, and lessons of human nature, Bauwens contrasts failed free love with lasting models like kibbutzim and Bruderhof.30:00 Communes that endure rely on transcendence, religious or ideological foundations, and Bauwens points to monasteries as models for resilience in times of decline.35:00 Cycles of civilization, overuse of nature, class divisions, and the threat of social unrest frame a wider reflection on populism, Eurasian vs Western models, and culture wars.40:00 Populism in Anglo vs continental Europe, social balance, Christian democracy, and the contrast with market libertarianism in Trump and Milei.45:00 Bauwens proposes cosmolocalism, regenerative villages, and bioregional alliances supported by Web3 communities like Crypto Commons Alliance and Ethereum Localism.50:00 Historical lessons from the Roman era, monasteries, feudal alliances, and the importance of reciprocity, pragmatic alliances, and preparing for systemic collapse.55:00 Localism, post-political collaboration, Ghent urban commons, Web3 experiments like Zuzalu, and Bauwens' resources: fortcivilizationsubstack.com and wiki.p2pfoundation.net.Key InsightsMichel Bauwens frames peer-to-peer not just as a technical design but as a profound social relationship, what he calls an “anthropological revolution.” Like the invention of writing or printing, the internet created trans-local association, allowing people across the globe to coordinate outside of centralized control.The conversation highlights the cycles of history, drawing from macro-historians and the “fourth turning” model. Bauwens explains how social movements rise, institutionalize, and collapse, with today's cultural polarization echoing earlier waves such as the upheavals of 1968. He sees our era as the end of a long cycle that began after World War II.Bauwens shares his personal cancellation in 2018, when posting a video about Jordan Peterson triggered accusations and led to deplatforming, debanking, and professional exclusion. He describes this as deeply traumatic, forcing him to rethink his political identity and shift his focus to reciprocity and trust in smaller, resilient networks.The episode revisits communes and free love experiments of the 1970s, where Bauwens lived for years. He concludes that without governance, rules, and shared transcendence, these communities collapse into chaos. He contrasts them with enduring models like the Bruderhof, kibbutzim, and monasteries, which rely on structure, ideology, or religion to survive.A major theme is populism and cultural polarization, with Bauwens distinguishing between Anglo-Saxon populism rooted in market libertarianism and continental populism shaped by Christian democratic traditions. The former quickly loses support by privileging elites, while the latter often maintains social balance through family and worker policies.Bauwens outlines his vision of cosmolocalism and regenerative villages, where “what's heavy is local, what's light is global.” He argues that bioregionalism combined with Web3 technologies offers a practical way to rebuild resilient communities, coordinate globally, and address ecological and social breakdown.Finally, the episode underscores the importance of pragmatic alliances across political divides. Bauwens stresses that survival and flourishing in times of systemic collapse depend less on ideology and more on reciprocity, concrete projects, and building trust networks that can outlast declining state and market systems.

From the kitchens of medieval Europe to the orchards of Anglo-Saxon England, the apple became far more than just a fruit. It was medicine, it was myth, it was ritual. In part two of our apple series, John and Patrick explore how crab apples were pressed into sharp, sour verjuice to season everything from pigs' feet to plague remedies, how Anglo-Saxon charms and midwinter wassailing blended Christianity with ancient fertility rites, and how monks carried apple cuttings—and their spiritual symbolism—across the continent. From the orchard-cemeteries of St. Gall to the fruit catalogues of Charlemagne, apples became embedded in the medieval imagination. And just as they took root in law codes, legends, and royal gardens, they also crept into the realm of story—appearing in myths of archers, kings, and poisoned fruit. Join John and Patrick as they uncover how the humble apple became a cornerstone of medieval life, belief, and lore…----------In Sponsorship with J&K Fresh.The customs broker who is your fruit and veggies' personal bodyguard. Learn more here!-----------Join the History of Fresh Produce Club for ad-free listening, bonus episodes, book discounts and access to an exclusive chatroom community.Support us!Share this episode with your friendsGive a 5-star ratingWrite a review -----------Subscribe to our biweekly newsletter here for extra stories related to recent episodes, book recommendations, a sneak peek of upcoming episodes and more.-----------Instagram, TikTok, Threads:@historyoffreshproduceEmail: historyoffreshproduce@gmail.com

In this week's episode of the Jewellers Academy Podcast, Jessica Rose talks with jeweller and community member Iain Sainsbury to explore his journey through the Advanced Stone Setting Masterclasses program, an advanced training series designed for jewellers ready to refine their fine jewellery and stone-setting skills.   Iain shares how he discovered jewellery-making after career burnout, and why the Masterclasses became the perfect next step in his learning. From tackling the challenges of piercing and decorative collets with Anelia Kuprina, to pushing his stone-setting skills further with Scott McIntyre, and making tiara wedding rings with April Dace, Iain reflects on the breakthroughs, struggles, and valuable lessons he's learnt along the way.   This conversation highlights not just the technical skills taught in the program, but also the importance of community, accountability, and feedback in the learning journey. Iain talks about his philosophy of 'slow making,' the benefits of creating prototypes, and how he has been able to transfer his new skills into his own sand-casting practice.   Whether you're curious about the Masterclasses, looking for inspiration to challenge yourself, or eager to hear from a fellow jeweller's perspective, this episode offers insights, encouragement, and practical takeaways.   Enrolment is now open for the Jewellers Masterclasses. Choose to enrol on one or save by buying the bundle.   Learn more and enrol https://www.jewellersacademy.com/masterclass   About Iain Iain Sainsbury creates his fine jewellery pieces from his studio in South Cambridgeshire where he specialises in one-of-a-kind pieces and bespoke commissions. He enjoys examining classic jewellery styles of the past, from Art Deco to Anglo-Saxon, and reimagining them. lain's favourite techniques include sandcasting and using gemstones and KeumBoo to highlight features and add colour. https://iainsainsbury.com/ @iains_jewellery     Watch Iain's episode of the Handmade Jewellers https://www.youtube.com/watch?v=xLX9GHr9Rx4

Matt Lewis shifts the Gone Medieval spotlight from well-known Viking raiders and celebrated Anglo-Saxon kings to consider Æthelstan, an often overlooked yet crucial figure in British history. Æthelstan was the first monarch to unite the region that resembles modern England and to call himself King of the English. Matt is joined by David Woodman - author of The First King of England: Athelstan and the Birth of a Kingdom - for an in-depth exploration of Æthelstan's significance and legacy.MoreMurder in Anglo-Saxon EnglandThe Witan: England's First Parliament?Gone Medieval is presented by Matt Lewis. It was edited by Amy Haddow, the producers are Joseph Knight and Rob Weinberg. The senior producer is Anne-Marie Luff.All music used is courtesy of Epidemic Sounds.Gone Medieval is a History Hit podcast.Sign up to History Hit for hundreds of hours of original documentaries, with a new release every week and ad-free podcasts. Sign up at https://www.historyhit.com/subscribe. You can take part in our listener survey here: https://uk.surveymonkey.com/r/6FFT7MK Hosted on Acast. See acast.com/privacy for more information.

Broadcast from Île de Ré, we dive into France's mounting fiscal mess and political paralysis. With Macron a lame-duck, bond markets charging Paris more than Athens, and a nationwide strike looming, we ask: could Europe's cornerstone become its weakest link? We unpack France's towering state-and-semi-state debts, why Japan can print and Paris can't, the ECB's “will they/won't they” backstop if Le Pen takes power, and how a sovereignist turn could trigger a rewrite of France's constitution, goodbye Fifth Republic, hello Sixth. Along the way: Anglo-Saxon doom-mongering, De Gaulle's Jupiterian legacy, contagion math, and why life in “paradise” can still feel like purgatory. Big stakes, bigger history, and a very French cliff-hanger. Hosted on Acast. See acast.com/privacy for more information.

The First King of England: Æthelstan and the Birth of a Kingdom (Princeton University Press, 2025) by Professor David Woodman is a foundational biography of Æthelstan (d. 939), the early medieval king whose territorial conquests and shrewd statesmanship united the peoples, languages, and cultures that would come to be known as the “kingdom of the English.” In this panoramic work, Dr. Woodman blends masterful storytelling with the latest scholarship to paint a multifaceted portrait of this immensely important but neglected figure, a man celebrated in his day as much for his benevolence, piety, and love of learning as he was for his ambitious reign.Set against the backdrop of warring powers in early medieval Europe, The First King of England sheds new light on Æthelstan's early life, his spectacular military victories and the innovative way he governed his kingdom, his fostering of the church, the deft political alliances he forged with Europe's royal houses, and his death and enduring legacy. It begins with the reigns of Alfred the Great and Edward the Elder, Æthelstan's grandfather and father, describing how they consolidated and expanded the “kingdom of the Anglo-Saxons.” But it was Æthelstan who would declare himself the first king of all England when, in 927, he conquered the viking kingdom at York, required the submission of a Scottish king, and secured an annual tribute from the Welsh kings.Beautifully illustrated and breathtaking in scope, The First King of England is the most comprehensive, up-to-date biography of Æthelstan available, bringing a magisterial richness of detail to the life of a consequential British monarch whose strategic and political sophistication was unprecedented for his time. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The First King of England: Æthelstan and the Birth of a Kingdom (Princeton University Press, 2025) by Professor David Woodman is a foundational biography of Æthelstan (d. 939), the early medieval king whose territorial conquests and shrewd statesmanship united the peoples, languages, and cultures that would come to be known as the “kingdom of the English.” In this panoramic work, Dr. Woodman blends masterful storytelling with the latest scholarship to paint a multifaceted portrait of this immensely important but neglected figure, a man celebrated in his day as much for his benevolence, piety, and love of learning as he was for his ambitious reign.Set against the backdrop of warring powers in early medieval Europe, The First King of England sheds new light on Æthelstan's early life, his spectacular military victories and the innovative way he governed his kingdom, his fostering of the church, the deft political alliances he forged with Europe's royal houses, and his death and enduring legacy. It begins with the reigns of Alfred the Great and Edward the Elder, Æthelstan's grandfather and father, describing how they consolidated and expanded the “kingdom of the Anglo-Saxons.” But it was Æthelstan who would declare himself the first king of all England when, in 927, he conquered the viking kingdom at York, required the submission of a Scottish king, and secured an annual tribute from the Welsh kings.Beautifully illustrated and breathtaking in scope, The First King of England is the most comprehensive, up-to-date biography of Æthelstan available, bringing a magisterial richness of detail to the life of a consequential British monarch whose strategic and political sophistication was unprecedented for his time. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

The First King of England: Æthelstan and the Birth of a Kingdom (Princeton University Press, 2025) by Professor David Woodman is a foundational biography of Æthelstan (d. 939), the early medieval king whose territorial conquests and shrewd statesmanship united the peoples, languages, and cultures that would come to be known as the “kingdom of the English.” In this panoramic work, Dr. Woodman blends masterful storytelling with the latest scholarship to paint a multifaceted portrait of this immensely important but neglected figure, a man celebrated in his day as much for his benevolence, piety, and love of learning as he was for his ambitious reign.Set against the backdrop of warring powers in early medieval Europe, The First King of England sheds new light on Æthelstan's early life, his spectacular military victories and the innovative way he governed his kingdom, his fostering of the church, the deft political alliances he forged with Europe's royal houses, and his death and enduring legacy. It begins with the reigns of Alfred the Great and Edward the Elder, Æthelstan's grandfather and father, describing how they consolidated and expanded the “kingdom of the Anglo-Saxons.” But it was Æthelstan who would declare himself the first king of all England when, in 927, he conquered the viking kingdom at York, required the submission of a Scottish king, and secured an annual tribute from the Welsh kings.Beautifully illustrated and breathtaking in scope, The First King of England is the most comprehensive, up-to-date biography of Æthelstan available, bringing a magisterial richness of detail to the life of a consequential British monarch whose strategic and political sophistication was unprecedented for his time. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts.

The First King of England: Æthelstan and the Birth of a Kingdom (Princeton University Press, 2025) by Professor David Woodman is a foundational biography of Æthelstan (d. 939), the early medieval king whose territorial conquests and shrewd statesmanship united the peoples, languages, and cultures that would come to be known as the “kingdom of the English.” In this panoramic work, Dr. Woodman blends masterful storytelling with the latest scholarship to paint a multifaceted portrait of this immensely important but neglected figure, a man celebrated in his day as much for his benevolence, piety, and love of learning as he was for his ambitious reign.Set against the backdrop of warring powers in early medieval Europe, The First King of England sheds new light on Æthelstan's early life, his spectacular military victories and the innovative way he governed his kingdom, his fostering of the church, the deft political alliances he forged with Europe's royal houses, and his death and enduring legacy. It begins with the reigns of Alfred the Great and Edward the Elder, Æthelstan's grandfather and father, describing how they consolidated and expanded the “kingdom of the Anglo-Saxons.” But it was Æthelstan who would declare himself the first king of all England when, in 927, he conquered the viking kingdom at York, required the submission of a Scottish king, and secured an annual tribute from the Welsh kings.Beautifully illustrated and breathtaking in scope, The First King of England is the most comprehensive, up-to-date biography of Æthelstan available, bringing a magisterial richness of detail to the life of a consequential British monarch whose strategic and political sophistication was unprecedented for his time. This interview was conducted by Dr. Miranda Melcher whose book focuses on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. You can find Miranda's interviews on New Books with Miranda Melcher, wherever you get your podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Hobbits are curious creatures. Simple taste, a love of “good tilled earth” and yet surprisingly courageous. And according to Dr. Christopher Snyder, they might hold the key to living the good life.This week, I had a delightful conversation with Dr. Snyder, medieval historian, Tolkien scholar, and author of Hobbit Virtues: Rediscovering Virtue Ethics Through J.R.R. Tolkien's The Hobbit and The Lord of the Rings.Chris's work as an academic intersects history, philosophy, and storytelling and even has taken him to the hallowed halls of Oxford University - Tolkien's alma mater.A few highlights from our conversation:Why Hobbit Virtues?Chris began writing this book in the aftermath of the 2016 election, during a time of cultural division. His thesis: virtue ethics can cut through polarization.By focusing on virtues like courage, humility, sacrifice, and friendship, we can find common ground. Chris argues Tolkien's writings are full of timeless virtues embodied in hobbits, elves, and men.Fellowship as a VirtueFriendship is something of a hot topic right now at Geeky Stoics. Chris didn't shy away from the controversy, arguing:* Tolkien modeled his Fellowship of the Ring partly on the Arthurian Round Table and partly on his own experiences at Oxford, where “fellowship” literally meant scholars eating, drinking, and learning together.* Unlike utilitarian philosophy (the greatest good for the greatest number), Tolkien's heroes make personal, sometimes costly, choices rooted in courage. Aragorn choosing to save Merry and Pippin instead of chasing Frodo isn't “efficient,” but it's the right thing to do.* Chris ties this back to our modern loneliness crisis. Where Aristotle emphasized the polis (the city), Tolkien and Lewis remind us that the quality of our friendships and fellowships challenge us to be our best selves.Heroism: The Anglo-Pagan and Christian EthicAnother fascinating insight: Tolkien blended ancient pagan heroic traditions with Christian ethics.* The “barbarian ethos” of the Vikings and Anglo-Saxons valued courage even when hope was lost.* Christianity introduced something radical: hope not reserved for emperors or warriors, but for the meek, the humble, and the forgotten.* Tolkien fused these in his hobbits: ordinary folk who, precisely because of their humility, are capable of great virtue.As Chris put it, when Aragorn bows before the hobbits at his coronation, that's Peter Jackson's interpretation of Tolkien's ideal of kingship - ensuring Frodo and company “bow to no one.”So What?At Geeky Stoics, we've often said that pop culture stories are modern myths, our entry point for Western philosophy. Chris reminds us that this wasn't accidental. Tolkien (like Lewis, like Lucas) used storytelling as a vessel for telling a greater truth.We remember Qui-Gon's line, “Your focus determines your reality” more than reading a philosophy textbook; we remember Sam carrying Frodo, or Obi-Wan telling Anakin, “You were my brother.”Stories shape our moral imagination.I'll end this where Chris began our conversation:“The elucidation of truth, and the encouragement of good morals in this real world, by the ancient device of exemplifying them in unfamiliar embodiments, that may tend to ‘bring them home.”-J.R.R. TolkienMTFBWY, -Riley This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.geekystoics.com/subscribe

Edward the Confessor, England's penultimate Anglo-Saxon king, has long been remembered as a saintly, pious monarch – but was he really the weak ruler whose indecision paved the way for the Norman Conquest that some historical sources would have us think? And if not, how should we understand him? Emily Briffett spoke to historian Tom Licence to explore the life of this medieval monarch – from his early years in exile and his ambitions for the crown to the subsequent political challenges he faced that ultimately shaped the fate of England. The HistoryExtra podcast is produced by the team behind BBC History Magazine. Learn more about your ad choices. Visit podcastchoices.com/adchoices

This episode I wanted to look back at where we have been from the perspective of the high-water mark of Anglo-Saxon history that was the reign of Edgar. In this retrospective analysis, I want to consider some aspects of ‘history from below' that were not focused on as much in earlier episodes, specifically the economic base of society, slavery, and the position of women in Anglo-Saxon society. Credits – Music: 'Wælheall' by Hrōðmund Wōdening https://www.youtube.com/watch?v=VQfdqIyqJ4g&list=LL&index=5&ab_channel=Hr%C5%8D%C3%B0mundW%C5%8Ddening Social Media - Patreon: https://www.patreon.com/anglosaxonengland Facebook: https://www.facebook.com/Anglo-Saxon-England-Podcast-110529958048053 Twitter: https://twitter.com/EnglandAnglo Instagram: https://www.instagram.com/anglosaxonenglandpodcast/ YouTube: https://www.youtube.com/channel/UCzyGUvYZCstptNQeWTwfQuA Learn more about your ad choices. Visit megaphone.fm/adchoices

1) Is capital punishment a tool to fight sin and crime?2) If we have the death penalty for murder, why do we not also execute adulterers, homosexuals, and Sabbath violators as taught in the Old Testament?3) Can you explain the use of "day" and "night" in Revelation 4:8, 7:15, 12:10, and 21:25?4) Why did God choose so many morally bankrupt people as mediums for His message?5) Why do you believe that the Anglo Saxon nations are not the ten lost tribes of Israel?6) Does not the great pyramid of Giza fulfill the prophecy of Isaiah 19:19?

“This is a sea that will take your life,” says Matthew Hollis in this week's episode of The World in Time. “This is the cruel sea. This is the hard sea. And it takes extraordinary skill and good luck to survive it. But we come quickly to realize in this poem that actually there is a different kind of allegorical turmoil within as well. It's one of the things that makes this poem so compelling, it seems to me, because it does have ideas about moral choices, and it does have ideas about belonging that seem as important today as they were then. One of the great things that strikes me with the great parts of the Anglo-Saxon opus is how modern it feels—or rather, to put it a different way, how timeless the cares and concerns and worries of human beings can be. Some of the fears about loneliness, some of the fears about pain, some of the worries about doubt, about making a good life or the life of right choosing, are issues that trouble us in exactly the same way, or challenge us in exactly the same way, as they did this sailor.” This week on the podcast, Donovan Hohn speaks with poet Matthew Hollis about his new translation of The Seafarer, about the world from which this mysterious tenth-century Anglo-Saxon poem emerged, about the history of the poem's improbable survival, and about its rediscovery by the Romantics and the Modernists. Into the conversation the episode weaves audio samples from different translations and different recordings, including one made by Lewis Lapham, another by Ezra Pound, and a third by Matthew Hollis himself.

The Underworld is the place where you broke bread with Baba Yaga, made peace with limit, were fed small scraps of meat by crows when you needed it the most. It's the deep dip in a myth, the katabasis, the descent, the mischievous, startling bewilderment of irrational energies. Logic has little traction at such a moment. Successful returnees of the Underworld are Blake, Anna Swir, Patti Smith, Elie Wiesel. Sometimes we make these journeys alone, sometimes as a culture.My petition is that we accept the challenge of uncertainty. As a matter of personal style. It's the right thing to do. It's what the Anglo-Saxons called “living in the bone-house.” We get older, we find life is riven with weirdness. We should be weird too. To know, tell, and create stories is a wondrous skill that keeps faith with the traditional and beauteous techniques our ancestors used when faced with the sudden mists and tripwires of living. —Martin Shaw

The beautiful and historic North East England offers visitors dramatic scenery, centuries of history, and friendly locals in a region filled with special places to explore.• North East England includes the stunning Northumberland coast, Newcastle, Durham, Hadrian's Wall and Holy Island• Alex Iles of Iles Tours brings the region's past to life through storytelling and archaeology• Archaeological findings reveal that Hadrian's Wall wasn't just a barrier but facilitated trade and cultural exchange• The ancient Anglo-Saxon kingdom of Northumbria covered a vast territory from Liverpool to the Scottish borders• Northumberland has more castles than any other English county due to 300 years of border warfare• The North East was once a major coal-producing region, generating 19% of Britain's coal in Victorian times• Alex offers various tour options including Roman history, Anglo-Saxon heritage, prehistoric sites and medieval castles• Tours can be customized for different accessibility needs and interests• The east coast of Britain is surprisingly dry but often windy – bring appropriate layers• Summer visitors benefit from extended daylight hours with light from 5am until 10pmListeners of the UK Travel Planning Podcast can receive a 10% discount on Iles Tours by using the code UKTP10 when booking directly through the website www.ilestours.co.uk or via email (for tours in 2025).⭐️ Guest - Alex Iles from Iles Tours

Patreon Series: Context of a ConquestEpisode 173: Eadric the WildThis tale is one of alliance, defiance, and no small amount of grit. We're headed to the borderlands in this episode. Eadric of Herefordshire and Shropshire teams up with Welsh princes in a last-ditch effort to push back the Norman tide. Anglo-Saxon resistance isn't dead—not yet. And in the shadowy woods and rugged hills, a fragile hope still flickers.[Fits nicely between public Episodes 76 and 77.]NOTE: Any mispronunciation of Welsh names is entirely due to my Midwestern 'Merican accent. I hope I can bring respect through the attempt, but I'm afraid my attempts may be so bad it's in fact disrespectful. Forgive me. :)No More Paywalls! How?If you believe in what's happening here – bringing our shared history to life, warts and all, free to the public with absolutely no more paywalls…ever…please consider donating to my caffeine-mediated research and writing through the website/app Buy Me A Coffee! With opportunities for one-time donations and even a monthly donation plan, you can voluntarily contribute to the continuation of this show. I would be eternally grateful!Social Media:YouTube: Fortune's Wheel PodcastMeta: https://www.facebook.com/fortunes.wheel.3 X: https://twitter.com/WheelPodcastBuy Me A Coffee!Music:“Beyond Time” by Danijel Zambo Uppbeat (free for Creators!):https://uppbeat.io/t/danijel-zambo/beyond-timeLicense code: 8TGHY8YXD5D73OVH

In this thought-provoking episode of The Mel K Show, I am joined by my friend and brilliant historian, Matt Ehret, to discuss an upcoming summit that could have profound global significance. Donald Trump and Vladimir Putin are set to meet in Alaska, and Matt brings his deep geopolitical and historical insight to unpack what this means for both the United States and the world. We start by exploring why Alaska was chosen as the location. As Matt explains, this choice carries powerful symbolic meaning. Alaska has been at the crossroads of pivotal historical struggles, serving as both a strategic gateway and a contested territory in the global balance of power. From its purchase in the 19th century to its role in Cold War strategy, the Arctic region has shaped alliances, trade, and security. But there is also a darker side to the story. Matt brings attention to the controversial statue of Albert Pike, a Confederate general with deep ties to secret societies and subversive networks that have influenced American history. Drawing on the work of historian Anton Chaitkin, Matt traces Pike's connections to the early American deep state, linking him to forces that have long sought to undermine the republic from within. These connections extend to the creation of Skull and Bones, the Wall Street power structure, and the later formation of the CIA and FBI. From there, we move into the larger geopolitical context. The Trump-Putin meeting comes at a time when old imperial structures, what Matt calls the “Anglo-Saxon world empire,” are in decline. This summit could be an opportunity to move toward a more cooperative and multipolar order, one that rejects perpetual conflict in favor of mutual respect and shared prosperity. Matt and I discuss the historical examples of successful diplomacy that changed the trajectory of world events, as well as the dangers of ignoring history's lessons. We talk about the role of narrative control, the rewriting of history to serve entrenched powers, and why it is so important for the American people to understand the true roots of our national challenges. Here is what you will learn in this episode: The symbolic and strategic importance of Alaska as the summit location The hidden history behind Albert Pike and his influence on American power structures How deep state networks have operated from the nation's founding to the present Why the Trump-Putin meeting could signal a shift in global power dynamics The role of historical truth in shaping a better future for the United States and the world This is more than a conversation about current events. It is a reminder that history is alive, and the decisions made today will shape the world our children inherit. By understanding the past, we can navigate the present with wisdom and clarity. Matt Ehret's research and analysis shine a light on the deeper currents beneath the headlines, giving us the tools to see beyond the surface and recognize the forces that truly shape our world. Learn more about Matt Ehret and his work: https://canadianpatriot.org https://risingtidefoundation.net https://matthewehret.substack.com https://x.com/ehret_matthew

Following Edgar's death, we enter into what would be one of the most turbulent periods of Anglo-Saxon history which would see murder, renewed Viking activity, and invasion bring England to its knees. It all began with a dispute over the succession. Credits – Music: 'Wælheall' by Hrōðmund Wōdening https://www.youtube.com/watch?v=VQfdqIyqJ4g&list=LL&index=5&ab_channel=Hr%C5%8D%C3%B0mundW%C5%8Ddening Social Media - Patreon: https://www.patreon.com/anglosaxonengland Facebook: https://www.facebook.com/Anglo-Saxon-England-Podcast-110529958048053 Twitter: https://twitter.com/EnglandAnglo Instagram: https://www.instagram.com/anglosaxonenglandpodcast/ YouTube: https://www.youtube.com/channel/UCzyGUvYZCstptNQeWTwfQuA Learn more about your ad choices. Visit megaphone.fm/adchoices

The Sutton Hoo helmet featured a distinctive full-face design, including a nose, eyebrows, and moustache, as well as decorative panels showing scenes of warriors and ...

We wrap up our look at possibly the greatest of all Anglo-Saxon monarchs. Credits – Music: 'Wælheall' by Hrōðmund Wōdening https://www.youtube.com/watch?v=VQfdqIyqJ4g&list=LL&index=5&ab_channel=Hr%C5%8D%C3%B0mundW%C5%8Ddening Social Media - Patreon: https://www.patreon.com/anglosaxonengland Facebook: https://www.facebook.com/Anglo-Saxon-England-Podcast-110529958048053 Twitter: https://twitter.com/EnglandAnglo Instagram: https://www.instagram.com/anglosaxonenglandpodcast/ YouTube: https://www.youtube.com/channel/UCzyGUvYZCstptNQeWTwfQuA Learn more about your ad choices. Visit megaphone.fm/adchoices

Today's poem comes from the largest surviving trove of Anglo Saxon poetry–the Exeter Book. Happy riddling! This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit dailypoempod.substack.com/subscribe

The Fates of Classical Antiquity not only survived in the form of related fairy-tale figures but also as the object of superstitions and rituals associated with newborns. In South Slavic and Balkan regions particularly, these customs represent a surprisingly long-lived and genuine case of pagan survival. We begin our episode examining the fairy godmothers of "Sleeping Beauty" as embodiments of the Fates.  Mrs. Karswell reads a few key passages from the definitive version of the story included in Charles Perrault's 1697 collection, Histoires ou contes du temps passé ("stories of times gone by.") We learn how the fairies fulfill the historical role of godparents at the newborn's christening. We also note the peculiar emphasis on the quality of what's set before the fairies at the christening banquet, observing how a failure there leads the wicked fairy to curse the Sleeping Beauty. 1874 illustration by František Doucha for a Czech edition of Sleeping Beauty We then explore antecedents to Perrault's tale, beginning with the 14th-century French chivalric romance, Perceforest.  A peripheral story in this 8-volume work is that of Troylus and Zeelandine, in which the role of Sleeping Beauty's fairy godmothers are played by Greek and Roman deities, with Venus as supporter of Princess Zeelandine (and her suitor Troylus) and Themis cursing Zeelandine to sleep in a manner similar to Perrault's princess.  A failure to correctly lay out Themis' required items at the christening banquet is again again responsible for the curse, though the awakening of Zeelandine by Troylus awakens is surprisingly different and a notorious example of medieval bawdiness. Preceding Perceforest, there was the late 13th-century French historical romance Huon of Bordeaux, in which we hear of the newborn fairy king Oberon being both cursed and blessed by fairies attending his birth.  From around the same time, French poet and composer Adam de la Halle's Play of the Bower describes a banquet at which fairy guests pronounce a curses and blessings on those in attendance prompted again by their pleasure or displeasure at what's set before them at a banquet. We also  hear of the Danish King King Fridlevus (Fridlef II) bringing his newborn son to a temple of "three maidens" to ascertain the  destiny pf the child in Gesta Danorum ("Deeds of the Danes").written around 1200 by Saxo Grammaticus. And lest listeners think such appeals to the Fates were strictly a literary motif, we hear Burchard of Worms, in his early-11th-century Decretum, condemning the not uncommon among the Germans of his region of setting up offering tables for the Fates.  By this point, the connection between how fairy godmother types are served at a banquet and offerings made to the Fates to ensure a cild's fortune should be clear. We then turn back to the Greek Fates, the Moirai (Clotho, Lachesis, and Atropos) and the Roman Parcae (Nona, Decuma, and Morta). Particularly in the case of the Parcae, we hear examples of their connection to the newborn's destiny in the celebration nine or ten days after the birth of the dies lustricus, during which offerings were made to the Fates. The Three Fates by Bernardo Strozzi, late 17th c We make a brief side-trip to discuss the Norns (Urðr, Verðandi and Skuld), the Germanic equivalent of the Fates.  These are more distant cousins, not strongly associated with the newborn and his destiny, though we do hear a passage from the Poetic Edda, in which the Norns are  present birth of the hero Helgi. We also hear a gruesome passage from the 13th-century Njáls Saga, in which the Valkyries weave out the fate of those who will die in the Battle of Clontarf. The Anglo-Saxon equivalent of the Fates, the Wyrds, are also discussed, and we hear how the  witches in Macbeth partook in this identity as the "Weird Sisters," an association Shakespeare inherited from his source material, the 1587 history of Great Britain, known as Holinshed's Chronicles.

The likely final episode of War and Conquest.1066-1087: William has won his great victory at Hastings, but he's not king of England yet. There are plenty of Anglo- Saxons who would rather end up dead than see a French flag fly over London Song; Vangaurd by August Burns Red- Found In Faraway Placeswww.warandconquest.com warandconquestpcast@gmail.com https://www.youtube.com/channel/UCdUOD52RBg1BBm_zndE-DdA https://www.patreon.com/warandconquest https://www.facebook.com/warandconquestpcast https://www.instagram.com/warandconquestpcast/https://twitter.com/warandconquest1Venmo: @Warand Conquest https://www.twitch.tv/theproslayer7

The Gaming Hut gets informative as beloved Patreon backer Daiv Barr asks for campaign frames built around the librarian answer-seeking list Stumpers-L, aka Project Wombat. The Mythology Hut looks at St. Cuthbert, the historical Anglo-Saxon saint who became a D&D god.  Our Cinema Hut fantasy essential series continues with the early 40s. Finally Ken's Time […]

The Anglo-Saxon Kingdom of Mercia played an important role in the development of England. Although it was sandwiched between the other Anglo-Saxon kingdoms of Northumbria and Wessex, unlike those two places, it lacks a great historical chronicle. And, according to Max Adams, this means it's been somewhat overlooked in the story of the birth of the Anglo-Saxon state. Talking to David Musgrove, Max explains why we ought to know more about Mercia. (Ad) Max Adams is the author of The Mercian Chronicles: King Offa and the Birth of the Anglo-Saxon State, AD 630–918 (Bloomsbury, 2025). Buy it now from Waterstones: https://go.skimresources.com?id=71026X1535947&xcust=historyextra-social-histboty&xs=1&url=https%3A%2F%2Fwww.waterstones.com%2Fbook%2Fthe-mercian-chronicles%2Fmax-adams%2F9781838933258. The HistoryExtra podcast is produced by the team behind BBC History Magazine. Learn more about your ad choices. Visit podcastchoices.com/adchoices