Podcasts about Asuka

CW: Suicide This episode we are talking about Law and Order--where Ritsuryo system gets its name.  We are going to look at some of the underlying theory of how the government was set up and then some of the new laws people were expected to follow and examples of punishment--as well as pardons and general amnesties. For the blogpost, check out:  https://sengokudaimyo.com/podcast/episode-145 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua, and this is Episode 145:  Law and Order in the Reign of Temmu     The sound of struggle could be heard, as a man, hands bound behind him, was roughly brought into the courtyard by several sturdy men.  They thrust him roughly to the bare ground in front of the pavilion.  The man's clothes were disheveled, his hair was unkempt, and his right eye was swollen shut.  He was a stark contrast from the four officials standing over him, and even more from those who stood in the pavilion, above, prepared to dole out judgment.  A clerk was handling the paperwork at a nearby desk, but the court official already knew this case.  He had read the reports, heard the testimony of the witnesses and, to top it all off, he had read the confession.  It seems it had taken some coercion, but in the end, the criminal before him had admitted to his wrongdoing. And thus the official was able to pronounce the sentence with some sense of moral clarity.  After all, if this man was innocent, why would he confess?  On the other hand, if he were truly innocent, how would he even have come to their attention?  Even if he was not guilty of this crime, if he had been such an upstanding citizen, why would his neighbors have accused him in the first place?  One way or another, justice was being done.     We remain—for at least the next couple of episodes—firmly in the reign of Ohoama, aka Temmu Tennou.  There is a lot more in this reign, and we are reaching a period where we won't be able to cover nearly as much as previously, so we'll have to summarize some things, but there is still a lot here to discuss.  Last episode we looked at what was happening outside of the court.  This episode we turn our attention back to the center, and specifically, what law and order meant in Ohoama's time. This period is called the Ritsuryo period, and as the name indicates, it is characterized by the set of laws and accompanying penal codes, the ritsu and the ryo.  Most of these codes are no longer extant, only known to us by other sources which contain only fragments of the originals.  But it was this adoption of a continental style of law that seems to most characterize this period.  So this episode, we are going to look at the project Ohoama kicked off to establish  one such law code —possibly even the first actual—for Yamato, as well as some of the examples of how law and order were enforced. In Episode 143 we talked about Ohoama's  historiographical project, which kicked off in the third month of 681 and culminated in the very chronicles we have been poring over.  However, a month before that, we see the start of a different and likely more immediate project, as the sovereign ordered work to begin on a new legal code.  This task was decreed from the Daigokuden to all of the Princes and Ministers -- who were then cautioned to divide it up and take it in shifts, since after all, they still needed to administer the government.  And so this division of labor began. The code would take years to compile, so, like so many of the ambitious projects of this reign, it was not quite ready by the time of Ohoama's death in 686.  In fact, it wouldn't be promulgated until 689, and even then that was only the "Ryou" part of the "Ritsuryou"—that is to say it contained the laws, the "ryou", but no the penal code, or "ritsu".  Still, we are told that the total body of laws was some 22 volumes and is known today as the Asuka Kiyomihara Code.  It is unfortunately no longer extant—we only have evidence of the laws based on those edicts and references we see in the Nihon Shoki, but it is thought by some to be the first such deliberate attempt to create a law code for Yamato.  We do have an earlier reference to Naka no Ohoye putting together a collection of laws during his reign, known as the Afumi Code, but there is some question as to whether that was actually a deliberate code or just a compilation of edicts that had been made up to that point.  These various codes are where the "Ritsuryo" period gets its name, and the Asuka Kiyomihara Code would eventually be supplanted in 701 by the Taihou code—which is one of the reasons why copies of previous codes haven't been kept around.  After all, why would you need the old law code when you now have the new and improved version? This also means that often, when we don't have other evidence, we look to later codes and histories to understand what might be happening when we get hints or fragments of legal matters.  The Chronicles often make note of various laws or customs, but they can be sparse on details.  After all, the main audience, in the 8th century, would be living the current law codes and likely understood the references in ways we may have to work out through other sources. As for the Kiyomihara Code, there are further notes in the Chronicles that seem to be referencing this project.  Besides the obvious—the new laws that were promulgated through various edicts—we see a few entries sprinkled throughout that appear to be related to this project.  First, I would note that in the 10th month of the same year that they started the project, 681, there was issued an edict that all those of the rank of Daisen on down should offer up their admonitions to the government.   Bentley notes that Article 65 of the Statutes on Official Documents provides a kind of feedback mechanism via this admonitions, where anyone who saw a problem with the government could submit it to the Council of the State.  If they had a fear of reprisals they could submit anonymously. This entry for the 10th month of 681 could just refer to a similar request that all those who had a problem should report it so it could be fixed, but in light of several other things, I would also suggest that it was at least in line with the ongoing efforts to figure out what needed to be figured out vis a vis the laws of the land.  Later, in the 8th month of 682 we see a similar type of request, where everyone from the Princes to the Ministers were instructed to bring forward matters suitable for framing new regulations.   So it looks like that first year or so there were, in a sense, a lot of "listening sessions" and other efforts going on to give deliberate thought to how the government should operate.  A few days later in 682 the Chronicles tell us that the court were working on drawing up the new laws, and as they did so they noticed a great rainbow.  Bentley suggests that this was an auspicious sign—even Heaven was smiling on the operation. So we know that there was lawmaking going on.  But what did these laws actually look like? This episode we are going to look at both criminal law – crimes and punishments, and gow they could be mitigated as well as those laws that were less about criminal activities and more about how the state itself was to be run. As I just stated, a lot of the laws and edicts are not necessarily about criminal activities.  Many of them are about the government and how it works—or at least how it is supposed to work.  Some of this helps to reveal a bit about the theoretical and philosophical underpinnings of this project.  That said, I'm not always sure that Ohoama and his officials were necessarily adherents to those philosophies or if they saw them more as justifications fro their actions.  And, in the end, does it matter?  Even if they weren't strict Confucianists, it is hard to argue that Confucian theory didn't loom large in their project, given its impact on the systems they were cribbing from.  Furthermore, if we need to extrapolate things that go unsaid, we could do worse than using Confucianism and similar continental philosophies as our guide, given what we see in the record.  A particularly intriguing record for understanding how that government was supposed to work is a declaration that civil and military officials of the central and provincial governments should, every year, consider their subordinates and determine what promotions, if any, they should receive.  They were to send in their recommendations within the first ten days to the judges, or "houkan".  The judges would compare the reports and make their recommendations up to the Daibenkan—the executive department of the Dajokan, the Council of State.  In addition, officers who refused orders to go on various missions for the court were ineligible for promotion, unless their refusal was specifically for genuine illness or bereavement following the loss of a parent. This feels like an important note on how the whole bureaucratic appointment and promotion system worked.  It actually follows early ideas of the meritocratic bureaucracy that was at the heart of how the government was supposed to work.  It isn't quite the same as magistrates roaming the land and seeking out talented individuals, but it still demonstrates a promotion system that is at least nominally about the merit of the individual and not solely based on personal patronage—though I'm sure the sovereign, the sumera no mikoto, or tennou, could still issue promotions whenever he so wished. And as cool as I find all that to be, I think the piece that I find particularly fun is the fact that they had to specify that only a "genuine" illness was a valid excuse.  That suggests to me that there were people who would feign illness to get out of work.  In other words, faking a sick day is nothing new and you could totally have a ritsuryo version of "Ferris Buehler's Day Off". This meritocratic idea seems to be tempered a bit a few years later, in 682.  We see an edict that not only describes the language and character of the court ritual, but also talking about verifying the lineage and character of anyone who applies for office.  Anyone whose lineage was found to be less than sufficient would be declared ineligible, regardless of whatever else they had done. And this is the tension of trying to overlay a theoretical system, based on the idea of merit, on a hereditary aristocracy.  In a meritocracy, one wouldn't blink twice at a person from a "lesser" ranked family making their way up and above those of "superior" families.  Then again, you probably wouldn't have families ranked in a hierarchy, anyway.  I feel like we've touched on this in a past episode, somewhere, but it isn't the last time we'll be talking about this.  After initially adopting the system as it theoretically should be, the cultural pressures of the elite nobles would start to shape the government into something that was not quite so threatening to the power of those elite families.  After all, those families held a lot of power—economic, political, and otherwise—and, as elites throughout history have done, they would do whatever they could to hold onto that power. This is actually something we see on the continent.  Whatever sense of justice or equality may have lay at the heart of the theory behind good governance, it was always going to be impacted by those with resources and the familial connections that bind people together.  For instance, it was the wealthy who would have the money and leisure time to be able to hire tutors, acquire books, and spend time studying and learning—something that is hard to do if you have to help your family work in the fields.  And the court would always be a place of politics, which was fueled by wealth and connections.  No doubt, if you asked someone of the time, they would say that the "correct" thing to do would be to work your way up from the bottom, starting from a low ranked position and climbing up based on their good deeds.  That's all well and good, but then we see preference given to the highest nobles, with their own progeny getting a jump on things by being automatically placed higher in rank.  With only a finite number of positions in the government, this meant  that climbing through the ranks would be almost impossible at some point, as there just weren't enough positions for those qualified to take them. This is an all-too-common problem, regardless of the actual system of government.  The powerful and wealthy have always had a leg up—though sometimes more than others. That isn't to say that those less fortunate were always ignored.  For instance, early in his reign, Ohoama made a decree to divide the common people—those who were not members of the royal family, so not princes or princesses—into three different classes, Upper, Middle, and Lower, all based on their wealth or financial status.  Only the two lower groups were eligible for loans of seed rice, should they need it.  That isn't so different than a lot of modern, means-tested government assistance programs, when you think about it.  The idea of breaking up groups into an "Upper", "Middle", and "Lower" category is found elsewhere—Bentley notes Article 16 of the Statutes of Arable Land dividing up families who planted mulberry.  "Ryou no Shuuge", a 9th century commentary on the Yoro law-code, notes that, at least by that time, the three categories were based on the number of people in a given household, not just the total wealth, it would seem.     Other decrees help us understand the make-up of the court, such as decree in the 8th month of 679, with the sovereign requesting that various houses send women to work in the court.  Bentley notes that this is very similar wording to Article 18 of the statutes of the Rear Palace, where the sovereign's consorts lived.  He also mentions a note in Ryou no Shuuge stating it was specifically women from noble families in the capital city and nearby who were employed for low-level tasks in the palace.     Continuing with the ordering of the government, in the third month of 681, Ohoama went to the well of the New Palace—the Nihi no Miya—and he ordered the military drums and other instruments to be played.  In the continental style, music was an important part of the military, with certain instruments and tunes that would be played for a variety of purposes.  It is unclear that the archipelago had such a detailed history of military music, and so it seems that this is in emulation of the continental practice. Then, in the 5th month, Ohoama had to crack down on another practice that was apparently taking off with the various public functionaries.  As we noted, earlier, public functionaries were reliant on their superiors, the judges, and then the Council of State for their promotion.  However, some appear to have found another way to garner favor, and that was through female palace officials—those working in the private quarters.  Those palace officials would have access to the sovereign and his families—his queen and various consorts.  And of course, if Ohoama heard good things about a person, then perhaps he would put them forward for promotion.  At the very least, if that person's name came forward, it might be well thought of.  And so public functionaries had taken to paying their respects to the women working in the palace.  Sometimes they would go to their doors and make their case directly.  Other times they would offer presents to them and their families.  This was clearly not how the system was intended to work.  As such, Ohoama told everyone to knock it off—should he hear about anyone trying this in the future, then the offenders would be punished according to their circumstances. Of course, I would note that this only would be a problem if the individuals were caught.  If the rest of Japanese history—heck, world history—is anything to go on, then humans are going to human and the court was no doubt deeply steeped in political maneuvering of all kinds.  I imagine that this practice never fully stopped, but it probably stopped being quite as blatant—for now. Continuing with the development of how the government operated, we get the entry for the 28th day of the 3rd lunar month of 682.  It starts with various sumptuary laws, with Princes down to public functionaries no longer wearing specialized caps of office—effectively getting rid of the idea of "cap-rank".  They also would no longer wear the aprons, sashes, or leggings that were part of the previous outfit.  Likewise the Uneme and female palace officials would no longer wear the elbow-straps or shoulder-scarves.  This appears to have moved the court closer to what the continent was wearing at the time, with belted garments based on clothing not too dissimilar from what was found across the Silk Road, to be honest.  They also discontinued all sustenance-fiefs for Princes and Ministers.  Those had to be returned to the State.  Presumably their salaries would then come from any stipends associated with their rank, instead.  This doesn't seem all that connected with the other edict, focused on clothing and rank, except that is part of the further centralization of power and authority—all taxes were to go to the central government and then get parceled out, and everyone—or at least those in the court—were to conform to a standard uniform.  That said, for all that it may have been the intent, as we shall see, the court would never fully get rid of the idea of privately held tax land—it would just take different forms over time. Later, we get more sumptuary laws, some about what the people of the court would wear, but others that were more general.  Sumptuary laws are laws specifically focused on controlling things such as expenditures or personal behavior—including what one wore and how they expressed themselves--and they are generally made to help order society in some way.  There were a lot of cultures where purple, for instance, was reserved for royalty—often because of how expensive it was and difficult to make.  Wearing an expensive purple fabric could be seen as an expression of wealth—and thus power—and that could feel like a challenge to those in power themselves.  It probably also meant that there was enough dye for the royal robes and it was not nearly so scarce. In other instances, we see sumptuary laws to call out people of certain groups.  Some laws are to distinguish an in-group, and others to call out a group to be set apart from society.  Other such laws were made to distinguish between social constructs such as caste or gender.  Even today we have a concept of "cross-dressing" as we have determined that certain clothing or styles are seen as either more masculine or feminine, and there are those who call out such things as somehow perverting society.  And yet, the clothing is simply pieces of fabric, and what may have been considered masculine or feminine in one time or place may not bee seen as such in another. In this case, the sumptuary laws in question focused on hairstyles.  Ohoama decreed that all persons, male or female, must tie up their hair—they couldn't leave it hanging down. This was to be done no later than the last day of the year—the 30th day of the 12th lunar month, though it could be required even before that.  We are also told that women were expected to ride horses in the saddle similar to the way men did. This appears to mean they would sit astride a saddle, with their legs on either side, and not in something akin to side saddle.  This also likely meant that women riding horses would want trousers, similar to what men wore, at least for that part of it.  Trying to wear a long skirt with your legs on either side of a horse does not strike me as the most comfortable position to put yourself in, not that people haven't figured it out over the centuries in various ways.  Indeed, in some Tang statuary, women are often depicted riding horseback with trousers.   In the 9th month of 682 we get a fun entry.  Well, I find it amusing.  We are told that the practice of ceremonial crawling and kneeling was to be abolished and that they would adopt the ceremonial custom of standing, as had been practiced in the Naniwa court.  And a part of me thinks of some old courtier who was having trouble with all of the kneeling who was suddenly very happy with this new ordinance.  On the other hand, it is fascinating to think of the other implications. First, we are being told that there was a custom of standing at the Naniwa court, while in Asuka there was a tradition of ceremonial crawling and kneeling.  Bentley's translation makes it apparent that this was specifically as you entered through the gates: that you would bow and then crawl through the entranceway. I'm assuming that the standing custom was based on continental tradition, since that seemed to be what the Naniwa palace was built to emulate, and that in returning to Asuka they were partaking in a more local ritual—though I'm not entirely certain as I just don't have enough information to know at this point.  Aston does claim that it was custom in the Tang court, though I'm not sure of his source for that. In 683 we get more information on how the court functioned.  We are told that there was a decree that all persons of rank in the Home Provinces were expected to present themselves at Court at some point in the first month of each quarter.  You were only excused if you were sick, at which point an official would need to send a report up to the judicial authorities.  So every noble in the Home Provinces had to travel to the court once every four months.  And if they couldn't, they need to be able to produce the equivalent of a doctor's note, saysing so. We aren't told why this was implemented.  I suspect that there had to be some compromise between nobles being at and working at the court and going back to their hometown to also keep an eye on things there.  It is possible that there were plenty of people who just weren't coming to the court unless they had to—living off their stipend, but not necessarily doing the work.  So this may have been a "return to office" type order to make sure that people were there, in the "office" of the court at least once every four months. This brings to mind the Edo period practice of alternate attendance, or Sankin-koutai, where daimyo would have to attend on the Shogun for a time and then could return home.  Of course, that was also done as a means to drain their coffers, and I don't believe this was meant in quite so punishing a manner. Having a permanent city, where the nobles had houses in the city, would likely fix these issues, allowing the court to be more regularly staffed.  Sure enough, that same decree included the decree that there would be a Capital City at Naniwa as well as other places, while the work at Nihiki, on what would become the Fujiwara capital, was already underway. Speaking of the capital, that work would require labor and people to oversee it.  In 10th month of 684, we see a note that gives us a glimpse into the management of corvee labor, as Prince Hatsuse and Kose no Asomi no Umakahi, as well as officials down to facilities managers, 20 people in all, were set up as corvee labor managers for the royal region.      Next, let's talk criminal matters.  What kinds of things were people being accused of or what laws were being set up to constraing the activities of individuals.   We'll start by looking at how justices was handled, generally speaking.  Some of it seems almost obvious, like in 675, when we are told that the sovereign ordered that nobody—whether a minister, a functionary, or a citizen—should commit an offense lest they be punished accordingly.  'But what was happening previously to make such a proclamation necessary? On the one hand, I suspect that this was a warning to the elites of the archipelago more than anything else, especially those who might not have been in direct fealty to the Yamato sovereign previously.  Those elites farther out in the provinces were probably used to a looser hand, and fewer consequences for their actions.  Back in Taika years, in the late 640s, just as everything was kicking off, the court had had to bring the hammer down on the governors and various kuni no miyatsuko, local elites who had been doing things their own way.  I suspect this was just a similar attempt to bring people into line and a reminder of who actually wore the hakama in this administration.  It also seems to be a straightforward statement that the law applied to every person—or at least every person outside of the sovereign, himself. That was likely a novel idea for many people, where those in positions of power were likely able to get away with murder, quite literally, because who was going to stop them?  We've seen how many of the more powerful families controlled what were essentially private armies. At the same time, 675 is before these new formal law codes and punishments were in place.  Presumably there was tradition in place and some understanding that the sovereign could declare laws and punishment, but I also wonder if this isn't part of the reason that they felt that centralized, authoritative, written law codes were required in the first place.  After all, communicating laws and punishments verbally across the archipelago, even with the potential for written edicts, likely relied a lot on local administrators to interpret the edicts and figure out what was going on. This seems to align with an edict from the 10th month of 679, which decried that there were many people guilty of crimes and violence hanging around the capital.  This was blamed on the Princes and Ministers, since the edict claimed that these high officials heard about it but didn't do anything, instead treating it like a nuisance that was too much trouble—or perhaps too personally expensive—to do anything about.  Alternatively, those same princes and ministers would see people that they knew were guilty, but they didn't want to go through the trouble of actually reporting them, and so the offenders could get away with it.  The proposed solution was to exhort those in higher stations to punish the offenses of those beneath them, while those of lower stations were expected to remonstrate with their superiors when those superiors were rude or violent.  In other words, if everyone just held everyone else accountable, then things would work out. This seems like a great sentiment, but I have to imagine that there was something more beyond the high-minded ideals. Again,  I suspect that it was probably as much Ohoama putting people on notice.  Still, this seems aspirational rather than definitive.      A clear example of the kind of thing that was being prohibited is likelye the decree about fishermen and hunters, who were forbidden from making pitfalls or using spear traps or similar devices.  Also, from the beginning of the 4th month until the 13th day of the 9th month, no one was to set fish-weirs, or himasakiri—an unknown device, but probably another type of fish trap.  Ohoama also prohibited the eating of cattle, horses, dogs, monkeys, or chickens.  Other animals, including boar, deer, fish, etc., were all fair game, as it were. The prohibition on traps is likely because they were a hazard to anyone walking through the area.  In the Tang dynasty they did something similar, but they did make exceptions for hunters in the deep mountains, who were supposed to put up signs warning any travelers.  As for the weirs and himasakiri, whatever that might be, I have less context, but likely it did have some reasoning—possibly similar to our modern concepts of having certain seasons for various types of fishing.  Fish weirs do create obstructions, and between the 4th and 9th lunar months Japan does see the summer monsoon rains—could that be the reason?  Tsuyu, or rainy season, is often around July to mid-June, today.  Or perhaps there is another motivation for that particular prohibition. As for the eating of various animals—of the animals listed, all but the monkeys are domesticated animals who generally weren't considered as food animals.  Cattle were used for working the fields, horses were ridden, and dogs were used for hunting.  I wonder if monkeys were just too close to people. The chicken prohibition may seem odd to us, today.  The word for chicken, "niwatori", literally means garden bird, though the Nihon Shoki uses something more like "barn door bird".  We know that cock-fighting was a thing in later periods, and that chickens were associated with Amaterasu, possibly for their legendary habit of crowing as the sun comes up.  We can also note the lack of some animals, like cats, from the list.  Perhaps cats were never in danger of being seen as a food source, or perhaps cats just weren't as prevalent at the time—we know cats were around from at least the Nara period, but there isn't much evidence before that.  There are examples of bones thought to be from a cat from the Yayoi period found on Iki island, but it is hard to say from that if they were fully established across the archipelago. Still,  I do find it curious they are not on the list.Continuing on, we later see where see the court issued an edict that prohibited the cutting of grass or firewood on Mt. Minabuchi and Mt. Hosokawa.  Furthermore they prevented any indiscriminate burning or cutting on all of the mountains in the Home Provinces.  This feels somewhat religious—after all, the mountains were often considered the domain of the kami.  Perhaps there were some religious restrictions.  On the other hand, some of it sounds like they were trying to just ensure that with a growing population they didn't denude the mountains around the capital. This whole incident brings to mind problems that occurred in and around Chang'an, the western Tang capital.  The palace itself—not to mention all of the houses and temples—took so much wood that it was a drain on the nearby forests.  And that is without taking into account the simple harvesting of wood for cooking fires, tools, etc.  In fact, the logging industry of that time devastated the local environment, meaning that they had to travel farther and farther to find suitable wood for the monumental buildings they wished to create.  It is also thought to have contributed to various natural disasters in and around the capital.  Perhaps Yamato was worried that unrestricted logging in the Home Provinces could likewise cause problems?  Or was that simply an added benefit gained from the idea that mountains were sacred spaces?   Later in the 10th month of 679, there was an edict determining sumptuary rules for monks clothing, as well as what kind of retinue could accompany them when they went out.  We talked about this back in Episode 142.  That same month, there was an edict that, while monks and nuns might normally be expected to stay at a temple—such as in the quarters identified in the ruins of Kawaradera—that it became a problem when older monks became bed-ridden.  After all, if they couldn't leave their bed, then one can only imagine how it must have been.  Not to get overly graphic, but they couldn't exactly make it out to the latrine at that point, either.  So it was determined that if an elderly monk were to reach the stage that they were bed-ridden, and unlikely to recover, then the temple would seek out relatives or laypersons to help build a hut or two in vacant spaces on the temple grounds.  There, the sick and bed-ridden monks could be cared for in a more sanitary manner. Now the way this is written, on the one hand it seems they were worried about ritual purification as much as anything, but I imagine that this was also practical.  After all, as you get all of those monks living together, one can only imagine that disease and illness could easily spread in those close quarters.  So separating those who were quite sick only makes sense, like an early form of quarantine. A lot of these prohibitions seem to be fairly practical.  Don't put traps where people could accidentally fall into them.  Don't chop down the nearby forest—we may need that later.  And even: don't leave a sick or elderly monk in a crowded dormitory situation.But what about the penal codes? If you lived in the latter part of Temmu's reign and you did violate one of the rules mentioned above, or one of the many others at play, what would happen to you, and how did that vary based on your place in society? Unfortunately, most of what we get on this is kind of bare bones.  We often see the punishment, but not t he crime.  We are just told that someone was found guilty, or condemned.  Take, for example, the Buddhist Priest, Fukuyou, of Asukadera, who was condemned and thrown into prison.  We aren't told what he did to deserve confinement, but it wouldn't last long.  Apparently Fukuyou cut his own throat, ending his life, rather than face other consequences or live with the shame of whatever crime he had committed. By the way, the term "prison" here is interesting.  We certainly see people being imprisoned in some way, shape, or form—locked up and unable to freely travel.  That isn't exactly the same, however, as a prison complex or system.  There may have been buildings used a jail—a temporary holding facility while the actual punishment was determined.  And we also see the equivalent of house arrest.  Later, there would be formal "prisons" set up for the detention of individuals, who were often then forced to labor as part of their punishment.  However, they had many other forms of punishment, many of which required much fewer staff.  After all, a prison requires that you have guards constantly watching the prisoners to make sure nothing gets out of hand.  Instead, you could just exile them to an island or even just another province, with a lot less manpower. A less drastic punishment was handed out back in the 4th month of 675, when we are told that Tahema no Kimi no Hiromaro and Kunu no Omi no Maro were both forbidden from attending the court—for what purpose we aren't immediately told.  However, six days later, Kunu no Maro was held accountable for offering resistance to a royal messenger—maybe the one who communicated that he was banished from the court.  As a punishment, he was stripped of all of his offices and dignities.  Both Tahema no Hiromaro and Kunu no Maro appear to have been pardoned at a later date, though we aren't sure when.  It could have been one of the various general amnesties—and we'll talk about that in a moment.  Hiromaro passed away in 685, but he was provided a posthumous promotion in rank and is noted for his efforts supporting Ohoama during the Jinshin no Ran.  Meanwhile, Kunu no Maro—also known as Abe no Kunu no Maro is seen delivering a eulogy in 686.  Perhaps somewhat ironically, he did so on behalf of the Office of Punishments—later the Keimu-shou, or Ministry of Punishment.  These actions certainly seem to be at odds with them being punished, let alone banished from the court. We also see an example where  Prince Womi, who was of the 3rd princely ranks—even higher than Prince Kurikuma, whom we discussed last episode—was guilty of some kind of offense and banished to Inaba.  One of his children was also banished to Izushima and the other to Chikashima.  Aston suggests that this means Ohoshima and Chikashima may be in Hizen.  Again, very little to go on as to what was happening, though it seems that all three were punished together and sent away from each other, perhaps so that they could not plot or scheme together.  Later amnesties would probably have resulted in pardons for them.   Speaking of pardons—the punishments that we are speaking about all appear to be permanent, other than imprisonment, which may have been more of a temporary situation.  It wasn't like being sent away for so many years.  However, on the other side of the coin was the option for a pardon or amnesty.  While I imagine that the sovereign could always provide a pardon directly, we more regularly see general amnesties declared, sometimes with very specific guidelines. One of the most illuminating such instances, and possibly where Kunu no Maro and Tahema no Hiromaro were pardoned, came in the 7th month of 676.  That month the court issued a general amnesty, likely to increase the merit accrued to the State through an act of mercy and forgiveness, given the drought and famine that had been reported earlier that summer.  Perhaps paradoxically, this act of leniency gives us an interesting view into the types of punishments that were made, as well as how severe each was considered.    The amnesty mitigated all sentences of death, enforced servitude, or the three classes of banishment, and they would all be mitigated by one degree.  So anyone sentenced to death would instead just become enslaved.  Those who were sentenced to enslavement would be banished to a distant province.  Those banished to a distant province would only be banished to a province at a medium distance.  Banishment to a medium province would be downgraded to a nearer province.  And Banishment to a nearer province would be downgraded to banishment—or removal—to a place in the same province.  For anyone who committed a crime for which they would be removed to a place in the same province—or for any lesser crime—would be completely pardoned, whether or not the crime was actually known.  So you couldn't be held responsible, retroactively. This gives us a kind of hierarchy to use as far as the kinds of punishment that might be handed out.  Of course, there are also a few others, which I generally assume were considered lesser.  For instance: banishment from the court, or being stripped of government rank, that sort of thing. There was a caveat that this amnesty would not apply to those who had already left for their place of banishment—nor, obviously, to those who had already been executed.  So if you had already settled in to your new life, this amnesty didn't exactly matter.  This could be where Tahema no Hiromaro and Kunu no Maro were pardoned and thus allowed to find their way back into the court's good graces.  On the other hand, others probably wish that this amnesty happened a bit later—one month later, to be exact.  We are told that Prince Yagaki, the current viceroy of the Dazaifu, was accused of some offense and banished to Tosa, in Shikoku.  As usual, the record does not feel the need to tell us what the offense was or try to justify it anyway.   This is all well and good, but what exactly did the justice system look like?  How were criminals accused, and how would they investigate and prove your guilt?  In the 11th month of 682, we see a rather detailed description of how trials and punishment were to be carried out.  For any offense against the law, whether it was in the palace or the court, it would be immediately examined, and nobody was allowed to conceal information about it.  If the offense was grave enough, then the next step would depend on the rank of the individual.  For individuals of high birth, their guilt would be reported to the court, presumably for whatever punishment they deemed appropriate from there.  For others, they would be arrested.  If they resisted arrest, then the palace guards would be sent after them.  A typical punishment was flogging, which was not to go beyond 100 blows.  Finally, if the individual were clearly guilty, but yet continued to profess their innocence, then that would be considered perjury and added to their sentence. It should be noted that in East Asia at this time, there was no concept of innocent until proven guilty.  If you were accused of a crime, then it was up to you to prove that you were innocent.  It was not uncommon for an arrest to occur, and then for the authorities to then torture a confession out of the individual.  Since they already had assumed the individual's guilt, this was just meant to get them to admit it.  Even into modern times, Japan has had a high conviction rate, but there are accusations that this is simply because of the presence of coerced confessions.  A coerced confession helps to demonstrate that the system is correct, and working as designed, whilst protestations of innocence call into question the validity of the system. There is another type of guilt and punishment—and leniency, for that matter—mentioned in the 6th month of 677: We are told that the Yamato no Aya no Atahe were considered guilty of the "seven misdemeanors", which seems like it is more an indictment of their moral failings rather than any kind of direct criminal behavior.  Furthermore, they were accused of pushing back against the rightful sovereigns from the time of Kashikiya Hime down to the time of the Afumi court.  This would seem to indicate that they had been supporting the Soga and the Afumi court, but if so, I wouldn't say that the Chronicles help to clarify it in any way.  Perhaps they just were willful and not showing the right amount of loyalty to the throne.  Whatever they did, Ohoama was none too pleased, but he also didn't want to completely destroy the uji.  Instead, as a compromise, he offered them clemency for any past actions, pardoning them, but also claiming that if they stepped out of line again, then their offense would be unpardonable.  This whole entry is a vibe.  It is less of a punishment and more of a sword of Damocles being set up above them. Several years later, in 682, we see the Yamato no Aya being granted the title of Muraji.  In consequence of the appointment, the entire household—all the men and women alike, presented themselves to the court.  They rejoiced and praised Ohoama, thanking him for raising them in status.  This doesn't feel like a normal entry—it isn't like every family was coming into court and giving thanks every time that a promotion was handed out.  This feels like classic "kissing the ring" to get back into good graces with someone who was, effectively, an autocratic ruler.  While there was a bureaucracy, based on everything we've seen Ohoama had bent it largely to his will by appointing family members and other members of the elite princely class—those with at least nominal familial connections—to positions of power and authority.   And with that, I think we will bring this episode to a close.  Next episode we'll finish out this reign with a few projects and various other miscellaneous events. 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.  

Turnbuckle Tavern is powered by G FUEL — the clean, zero-sugar, zero-crash energy formula that keeps you locked in for the main event. Whether it's a late-night pay-per-view, marathon gaming session, or just powering through your day, G FUEL's got your back. Save 20% with code TAVERN at GFUEL.com. Fuel up, save big, and always… keep it Tavern. Turnbuckle Tavern is also proudly powered by the Official Dick Lazer — the one-of-a-kind gag gift that projects five penises with the flip of a switch. Featuring a red-dot laser with over 1,000 feet of range, plus a flashlight and blacklight, all packed into a sleek USB-C rechargeable pen. Head to DickLazers.com and use code TAVERN for 20% off. Light up the room, get some laughs, and always… keep it Tavern. Episode 173 dives into a packed week across WWE, AEW, NJPW, and the global wrestling scene as WrestleMania season continues to take shape. We break down the latest WrestleMania 42 plans, including Cody Rhodes vs. Randy Orton for the WWE Championship — and the original pitch that would have seen Rhodes face Drew McIntyre inside Hell in a Cell before WWE scrapped the idea. With McIntyre now expected to face Jacob Fatu, we look at what changed and why. The women's division picture is also coming into focus, with Rhea Ripley set to challenge Jade Cargill for the WWE Women's Championship, Tiffany Stratton reportedly heading toward a match with Giulia for the Women's United States Championship, and internal discussions around IYO SKY vs. Asuka — possibly with Kairi Sane added to the mix. Meanwhile, one of the biggest mysteries heading into WrestleMania is Gunther, who currently holds the World Heavyweight Championship but reportedly does not have a locked-in WrestleMania program yet. We also discuss the growing WWE–ESPN controversy after reports surfaced that ESPN removed letter grades from WWE PLE reviews following objections from the company. Over in NXT, the road to Stand & Deliver is heating up with a tag team number one contender's tournament announced for the NXT Tag Team Championships. We also look at the surprising distribution change as Stand & Deliver will stream globally on YouTube on April 4 following NXT's exit from Peacock. On the AEW side, we examine the launch of the company's new MyAEW streaming platform, which introduces AEW's first FAST channel and a new international subscription model — a move that could reshape how fans watch AEW content worldwide. We also cover Will Ospreay's progress toward an in-ring return, with reports suggesting a possible spring comeback and hopes that he'll be ready for AEW All In at Wembley Stadium. Across the wider wrestling world, we look at Alex Windsor winning the NJPW Strong Women's Championship, Konosuke Takeshita returning to NJPW for the New Japan Cup Finals, and the latest developments in the New Japan Cup tournament with Yuya Uemura, Shingo Takagi, Ren Narita, and Oleg Boltin advancing. We also preview major WrestleMania week events, including Josh Barnett's Bloodsport XV featuring Yuji Nagata, Timothy Thatcher, Shayna Baszler, and Pete Dunne, Bandido vs. Amazing Red at HOG Culture Clash, and Mark Davis vs. Masato Tanaka at the WrestleCon SuperShow. Plus: AJ Styles' new backstage WWE role, Pat McAfee addressing a potential WWE return, Maple Leaf Pro's Multiverse event lineup, and the reported release of Niño Hamburguesa from AAA following an incident with a fan. WrestleMania season is heating up, streaming platforms are evolving, and major stories are unfolding across the wrestling world. Listen now. Be sure to support the show and join our Patreon at Patreon.com/TheTurnbuckleTavern for just $2.99 a month for exclusive content. Follow us on social media @TurnbuckleTavern for the latest updates.

Sean Ross Sapp reviews tonight's episode of WWE Raw, March 9, 2026: -Oba Femi vs. Rusev -Women's No. 1 Contender IC Title Gauntlet: IYO SKY vs. Asuka vs. Ivy Nile vs. Raquel Rodriguez vs. Lyra Valkyria vs. Bayley -IC Title Match: Penta vs. El Grande Americano   Grab your EXCLUSIVE NordVPN Deal by going to http://nordvpn.com/fightful to get a Huge Discount off your NordVPN Plan + a Bonus Gift! It's completely risk free with Nord's 30 day money-back guarantee! ➼ https://nordvpn.com/fightful Try it risk-free now with a 30-day money-back guarantee! If you want to bet on Wrestling, or any other sport, check out our new partner where we get ALL of our odds! https://mybookie.website/joinwithFIGH... and use the promo code FIGHTFUL. Deposit $100, get $50. Go in with $200, and they'll make it $ Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Folks, we are talking about WWE RAW from March 9th, 2026, and let me tell you — this show had a lot going on. Some good, some VERY questionable. Tremendous chaos.We kick things off with Adam Pearce and Seth Rollins, and suddenly there are dozens of masked guys running around the ring like it's Mission Impossible. Nobody knows what's happening, not even Michael Cole. Rollins isn't even medically cleared, yet he's orchestrating this giant distraction operation. Strange stuff. Very strange.Then Logan Paul and Austin Theory show up with The Vision, and things get wild when LA Knight and The Usos hit the ring. Big reaction. Big moment. Crowd loved it.Next we get a Women's Intercontinental Championship #1 Contender Gauntlet Match and this thing was actually very good wrestling.Match results included:IYO SKY beating Lyra ValkyriaSKY beating Raquel Rodriguez with a small packageIvy Nile sneaking a win after Raquel destroys SKYBayley eliminating Ivy NileBayley beating Asuka to win the entire gauntletGreat match. Tremendous performance from Bayley.Then Penta shows up with the Intercontinental Championship, cuts a passionate promo, even switches to Spanish — crowd loved it. Huge energy.He defends the title against El Grande Americano (Ludwig Kaiser) and retains with a Mexican Destroyer in a strong match.But the biggest shock?Judgment Day EXPLODES.Dominik Mysterio blames Finn Bálor for losing the IC title. Finn fires back and calls Dom a spoiled little prick (yes they censored it, very interesting). Then suddenly JD McDonagh betrays Finn, and the entire Judgment Day beats him down. Finn is OUT.Major story development.We also saw Oba Femi vs Rusev, which ended quickly with the Fall From Grace. Honestly, Rusev should've looked stronger.Then the main event segment:CM Punk vs The Usos.This was unbelievable television.Punk cuts a massive promo calling out Roman Reigns, the Bloodline, and even mentions Afa and Sika. The Usos demand an apology… and Punk delivers one of the most sarcastic apologies you'll ever hear.Tension explodes.Jimmy Uso knocks Punk down and the show ends in total drama.Overall thoughts:Some very weird booking, but also huge storyline developments.We break it ALL down in this review.Subscribe for honest wrestling coverage — no nonsense, no corporate spin.Believe me.Visit our website ➡️➡️➡️ https://www.majesticproduction.com/Watch our full podcast here ➡️➡️➡️ anchor.fm/majestic-production

The Asuka short film from the Neon Genesis Evangelion 30th anniversary event was accidentally leaked by Studio Khara itself while trying to slap bootleggers with a copyright strike. Yes, this totally happened. Now they've been forced to upload the Eva short to their YouTube channel for free since the cat is out of the bag, and it's THEIR OWN FAULT.Watch the podcast episodes on YouTube and all major podcast hosts including Spotify.CLOWNFISH TV is an independent, opinionated news and commentary podcast that covers Entertainment and Tech from a consumer's point of view. We talk about Gaming, Comics, Anime, TV, Movies, Animation and more. Hosted by Kneon and Geeky Sparkles.Get more news, views and reviews on Clownfish TV News - https://more.clownfishtv.com/On YouTube - https://www.youtube.com/c/ClownfishTVOn Spotify - https://open.spotify.com/show/4Tu83D1NcCmh7K1zHIedvgOn Apple Podcasts - https://podcasts.apple.com/us/podcast/clownfish-tv-audio-edition/id1726838629

Get ready for another hilarious episode of the 3-time award-winning Devon & The Duke Podcast. The Duke and WWE Hall of Famer Devon Dudley dive deep into the week's biggest headlines, untold locker room secrets, and a hilarious personal rivalry that is reaching a breaking point.Inside This Episode:The Flu vs. The Squared Circle: Duke gives a grim update on his battle with the flu and asks Devon if wrestlers have any "secret" industry cures. Devon's response is as lackluster as it is hilarious.The Road Dogg Resignation: The fellas break down the shocking news of Road Dogg turning in his resignation and departing the WWE writing team.Defending Jade Cargill: A serious look at why "Humanoids" need to stop attacking the real person behind the character. Duke reveals never-before-heard details on how Jade has consistently gone out of her way to support her peers.The Empress of Tomorrow: In an unexpected turn, Devon shares a brand-new story about Asuka, praising her toughness and why she truly is Ichiban (#1).Hall of Fame Class of 2026: A special shout-out to legendary tag team Demolition on their well-deserved induction into the WWE Hall of Fame.Cody Rhodes vs. The Duke: Throughout the show, Devon warns that Cody is coming to "straighten Duke out." Duke doesn't hold back, labeling Cody an "egg-sucking dog," a "Ric Flair wannabe," and a "turncoat" who would've betrayed Dusty for the Horsemen back in the day.#DevonAndTheDuke #AsukaIchiban #CodyRhodes #JadeCargill #WWEHOF2026 #Demolition #ProWrestling #PodcastLife #RoadDogg #DukeLovesRasslin** Shop better hydration today. Visit ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠LiquidIV.Com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ & use the promo code DukeLovesRasslin to save on your next order! ****All views expressed are that of those expressing them. Pull Up Your Skinny Jeans if you don't like it! **

Turnbuckle Tavern is powered by G FUEL, the clean, zero sugar, zero crash energy formula that keeps you locked in for the main event. Save 20 percent with code TAVERN at GFUEL.com. We are also proudly powered by the Official Dick Lazer. Head to DickLazers.com and use code TAVERN for 20 percent off. Fuel up, light it up, and always keep it Tavern. Episode 171 centers on Elimination Chamber fallout and the way one night in Chicago shifted the structure of WrestleMania 42. Randy Orton outlasted Cody Rhodes, Logan Paul, Trick Williams, LA Knight, and Je'Von Evans to secure a WWE Championship match on the biggest stage, but the path there was defined by interference rather than endurance. Logan Paul eliminated three competitors before Seth Rollins returned through an open Chamber door and attacked him, immediately destabilizing the match. That same opening allowed Drew McIntyre to enter and strike Rhodes with the WWE Championship. Orton dropped McIntyre with an RKO, Rhodes answered with Cross Rhodes, and as Rhodes stood, Orton delivered a second RKO to win. In the aftermath, Nick Aldis announced McIntyre will defend the WWE Championship against Rhodes on SmackDown, leaving Orton locked in for WrestleMania while Rhodes remains in pursuit and Rollins reenters the equation. The women's Chamber provided clearer direction. Rhea Ripley defeated Tiffany Stratton, Raquel Rodriguez, Asuka, Kiana James, and Alexa Bliss to earn her WrestleMania match against Jade Cargill. Rodriguez created chaos with a double elimination, Asuka misted Bliss before being eliminated, and Ripley closed with the Riptide to formalize a high level collision at WrestleMania. AJ Lee added another headline by submitting Becky Lynch to win the Women's Intercontinental Championship, her first singles title victory in over a decade, while CM Punk retained the World Heavyweight Championship against Finn Bálor after surviving sustained rib targeting and finishing with the GTS in his hometown. The long teased mystery crate revealed Danhausen, drawing a mixed reaction and existing more as spectacle than structural shift on the road to WrestleMania. Outside the Chamber, AJ Styles formally confirmed his in ring retirement. He will remain with WWE in a non wrestling capacity and enter the 2026 Hall of Fame, closing the door on speculation about a final run elsewhere. We also examine the newly announced Android Inoki project targeting 2027, which begins with an AI model trained on Antonio Inoki's speech patterns and philosophy before integration into a humanoid form. Positioned as legacy preservation, it raises broader questions about likeness rights, commercialization, and how wrestling history will intersect with artificial intelligence moving forward. From a business standpoint, TKO disclosed that WWE generated 1.709 billion dollars in revenue for 2025. The 2026 Royal Rumble in Riyadh produced 55 million dollars, and WrestleMania 43 in Saudi Arabia is projected to exceed 100 million. WrestleMania 42 will follow a hybrid distribution model, beginning on ESPN and ESPN2 before shifting to ESPN Unlimited domestically and Netflix internationally, reflecting WWE's continued evolution in broadcast and streaming strategy. Across weekly programming, championships changed hands on SmackDown and NXT, Bronson Reed suffered a distal biceps tear that forces creative adjustments, and AEW builds toward Revolution under schedule compression with MJF set to defend the AEW World Championship against Hangman Page in a Texas Death Match with permanent stakes language attached. Internationally, NJPW crowned new STRONG and Television champions, CMLL delivered a high stakes hair match at Arena México, and Mauro Ranallo joins commentary for Global Wars Canada. Episode 171 connects creative fallout, retirement finality, AI experimentation, revenue transparency, and shifting broadcast strategy as WrestleMania season accelerates. Listen now.      

Visit our website ➡️➡️➡️ https://www.majesticproduction.com/Folks, this was a TREMENDOUS Elimination Chamber. Absolutely massive. People are saying it might be the biggest Chamber of all time — I'm hearing it everywhere. On this episode of Make Pro Wrestling Majestic Again, we break down WWE Elimination Chamber 2026, and let me tell you, the road to WrestleMania 42 just became very, very clear… and very powerful.Rhea Ripley went into the Chamber with killers — Tiffany Stratton, Alexa Bliss, Asuka, Kiana James, Raquel Rodriguez — and she walked out like a true champion contender. Dominant. Strong. Presidential, frankly. Randy Orton? Ice in his veins. He outlasted LA Knight, Cody Rhodes, Je'Von Evans, Trick Williams, and Logan Paul to punch his ticket to WrestleMania 42. Vintage Orton. Ratings gold.CM Punk retained the World Heavyweight Championship against Finn Bálor in a match that was stiff, dramatic, big fight feel — the kind of main event energy WrestleMania demands. And AJ Lee defeating Becky Lynch for the Women's Intercontinental Championship? That's star power. That's box office. That's history.But we don't stop there. We connect the dots — because we understand the BUSINESS.Danhausen debuts in WWE. Very interesting. Very unique. A wrestler gets pulled from wXw for a “major career opportunity.” You know what that means — leverage season. Dustin Rhodes says he's not coming back as Goldust. Brock Lesnar throws out an open challenge for WrestleMania 42 — which immediately changes the entire board. That's how markets move.AJ Styles announces his Hall of Fame induction — beautiful speech — then signs a backstage contract. That's legacy power transitioning into executive influence. Smart. Bronson Reed's injury forces rewrites to the masked man storyline — we break down what that means creatively. WWE 2K26 drops the largest roster in franchise history — synergy, cross-promotion, monetization. Tremendous.We also talk about the multi-promotional Vegas event during WrestleMania weekend, NXT Stand & Deliver moving dates, the clarified Mania start times, and the first hour airing on ESPN and ESPN2 before streaming — mainstream expansion, folks. This is not small-time wrestling. This is global strategy.Creative direction. Business leverage. WrestleMania implications. We cover it all.Because when wrestling is strong, when it's smart, when it's majestic — everybody wins.Watch our full podcast here ➡️➡️➡️ anchor.fm/majestic-production

John Pollock & Wai Ting review WWE Elimination Chamber 2026 featuring Men's & Women's Chamber matches to determine WrestleMania 42 title challengers, CM Punk vs. Finn Balor, AJ Lee vs. Becky Lynch, and the big reveal of the mystery crate's contents.

WWE Elimination Chamber 2026 continued the Road to WrestleMania 42 with exciting moments on an up-and-down show -- and Getting Over is here to break it down! Host Adam Silverstein and co-host Chris Vannini hop on the mic to tackle 2026 WWE Elimination Chamber results with grades in our signature instant analysis review. "The Silver King" and "Vintage" cover CM Punk and AJ Lee emerging as champions in Chicago, Seth Rollins making an emphatic return, Randy Orton and Rhea Ripley surprising as No. 1 contenders, paths for Cody Rhodes and Jacob Fatu eyeing Drew McIntyre, plans for Becky Lynch, the debut of Danhausen and what's ahead for IYO SKY, Raquel Rodriguez, Sami Zayn and Trick Williams. Follow Getting Over on Twitter, Bluesky & YouTube @GettingOverCast. EXCLUSIVE NordVPN Deal ➼ https://nordvpn.com/GETTINGOVER | Try it risk-free now with a 30-day money-back guarantee!

Sean Ross Sapp (@SeanRossSapp) review tonight's WWE Elimination Chamber PLE, February 28, 2026, including: -Men's Elimination Chamber: Randy Orton vs. LA Knight vs. Cody Rhodes vs. Je'Von Evans vs. Trick Williams vs. Logan Paul (replacing Jey Uso) -Women's Elimination Chamber participants: Tiffany Stratton vs. Rhea Ripley vs. Alexa Bliss vs. Asuka vs. Kiana James vs. Raquel Rodriguez -WWE World Heavyweight Championship: CM Punk vs. Finn Balor -WWE Women's Intercontinental Champonship: Becky Lynch vs. AJ Lee Grab your EXCLUSIVE NordVPN Deal by going to http://nordvpn.com/fightful to get a Huge Discount off your NordVPN Plan + a Bonus Gift! It's completely risk free with Nord's 30 day money-back guarantee! ➼ https://nordvpn.com/fightful Try it risk-free now with a 30-day money-back guarantee! If you want to bet on Wrestling, or any other sport, check out our new partner where we get ALL of our odds! https://mybookie.website/joinwithFIGHTFUL and use the promo code FIGHTFUL. Deposit $100, get $50. Go in with $200, and they'll make it $100! Get 10% off your first month of BlueChew Gold with code FIGHTFUL. Get the best night's sleep of your life and 100 nights risk free on a great mattress with http://HelixSleep.com/Fightful! or a limited time, our listeners get 50% off FOR LIFE, Free Shipping, AND 3 Free Gifts at Mars Men at Mengotomars.com Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Joe is joined today by Cj Belanger of the Rosesuchakladder podcast. The boys have a beer, another beer, 3 beers, 4 beers, 5 beers well lets say we make Stone Cold proud. We watch the 2026 version of WWE's elimination chamber. The womens chamber started off strong with the likes of Raquel, Rhea, Alexa, Kiana James, Tiff and Asuka. Great match with the expected outcome. Aj and Becky was fire. Cm punk and Fin was all it should be , we both hope the demon returns soon. An Evil debut. Great mens main event with an ending i didn't call. In between you get to here Cj and I rant about everything under the sun and hear two good friends get drunk.

Season 7 continues as our 234th episode of big T & LIL t! Today, and we are discussing WWE Eliminaton Chamber PLE in Chicago, this weekend on 02.28.26. We have special guests and friends of the show, Bobby and Jack. The origin story of wrestling love! We look back at the WWE Royale Rumble and how it was super safe.  Elimination Chamber sets up Wrestlemania!   We discuss how will win on the Men's Eliminiation Chamber - Randy Orton vs. LA Knight vs. Cody Rhodes vs. Je'Von Evans vs. Trick Williams vs. Jey Uso.  Who will win? We look at the Woman's Elimination Chamber - Tiffany Stratton vs. Rhea Ripley vs. Alexa Bliss vs. Asuka vs. Kiana James vs. Raquel Rodriguez Who will win the Intercontental belt between - Becky Lynch (c) vs. AJ Lee We make some bold predictions on the World Heavyweight Title between - CM Punk (c) vs. Finn Bálor Oh yea, our guest 2 weeks ago,  J*K3R made a song for the show, go give it a listen! big T & LIL T JRWLive

The stakes have never been higher. With Royal Rumble winner Roman Reigns already locking in a date with CM Punk for the World Heavyweight Championship, the rest of the roster is fighting for their lives inside the most unforgiving structure in sports entertainment. Is Cody Rhodes destined to "Finish the Story" (again) against Drew McIntyre, or will a new star emerge from the steel? ⛓️ Tonight's Prediction Breakdown: The Men's Elimination Chamber Match: We're analyzing the field of Cody Rhodes, Randy Orton, LA Knight, Jey Uso, and the massive NXT call-ups Trick Williams and Je'Von Evans. Can the rookies pull off the ultimate upset, or is "The Viper" looking to slither into a triple threat main event? The Women's Elimination Chamber Match: Rhea Ripley, Tiffany Stratton, Alexa Bliss, Asuka, Kiana James, and Raquel Rodriguez battle for a shot at Jade Cargill's WWE Women's Championship. Is it finally "Tiffy Time" on the grandest stage of them all? World Heavyweight Championship: In a true Chicago homecoming, CM Punk defends against a rejuvenated Finn Bálor. Will the Judgment Day haunt the "Second City Saint" in his own backyard? Women's Intercontinental Title: Becky Lynch vs. AJ Lee! The "Man" vs. the "Queen of Chicago." We predict the fallout of this dream match and if it leads to a massive WrestleMania rematch. The "Mystery Crate" Reveal: What (or who) is inside the crate promised for the PLE? We discuss the rumors of a returning legend or a shocking TNA crossover!

The Pro Wrestling Boom Podcast with Jason Powell and guest Sean Plichta preview the WWE Elimination Chamber event, discuss AEW and TNA, and more...

The gang is back and ready for some hot topics!!! We get into the rumors of Vince McMahon buying the WWE back, are the superstars good with this and the fans? We get into some interesting discussion about the pros and cons. You just made the list gets some excitement going as we talk about our top 5 favorite wrestling movies and we introduce the 10 Count with Arianna......so much more......CHEERS!!!JERKING THE CURTAINROUND TABLE OF TOPICSNEWSSarah Logan announces retirement from wrestling Do we give a shit about beef between Brady and Orton???Sol Ruca is getting called up Vince McMahon in talks to buy the WWE back “You Just Made the List” Top 5 Wrestling Movies SMACKDOWN Cody kicks off the show and the Samoan Wolf interrupts…..what's next for Fatu Nick Aldis having an AP kind of night Black vs Orton is damn good for business Wow!!! Kiana James has arrived Cody setting Sami straight is great for business…..is Cody's obsession with being champ going to be the fall of him???Oba smashing on each show is grrrrrreat for business Finally get Trick and Hayes but not how we had hoped Johnny Gargano depressed is good business Giulia vs Rhea…..damn good match Damn you Drew!!! Another great match that doesn't get a legit finish….gotta give credit to Aleister for the way he hit the black mass RAWThe career killer crashes AJ's farewell, dragon Lee doesn't move the needle but Cody does!!!Should we blame Bronson Reeds bicep for Jey's win???EC is set…..who wins to challenge Drew??? Participants: Randy Orton, LA Knight, Cody Rhodes, Je'Von Evans, Trick Williams, and Jey UsoI've never wanted Stephanie to beat someone's ass like I do now Looks like the time has passed on Ol'Brock Lesnar Raquel qualifying for EC is good for business Participants: Rhea Ripley, Tiffany Stratton, Asuka, Alexa Bliss, Kiana James and Raquel RodriguezThank you AJ, what a way to send him home NXT/TNAHate to say it but Vanity Project has a look you wanna hateLefleur is your new speed champion NXT pushing a storyline for Joe Hendry Wow Zaria!!! Sol got screwed Tatum finds love with the fans, she should join the Wyatt Sicks Zaria gets her title shot Bourne gets the North American title from All Ego10 count with Arianna Predictions for ECCheck out the Smackdown Siblings on TikTok Episodes dropping weekly!!!Follow us on TikTok @the.funkaholiks.pod THEE POD THAT TALKS WHAT THEY LOVE 

Fluent Fiction - Japanese: Sparks Over Coffee: A Kyoto Tale of Friendship and Folklore Find the full episode transcript, vocabulary words, and more:fluentfiction.com/ja/episode/2026-02-26-23-34-02-ja Story Transcript:Ja: 冬の日、京都の小さなコーヒーロースタリーに、あたたかいコーヒーと焙煎された豆の香りが漂っていました。En: On a winter day, the aroma of warm coffee and roasted beans wafted through a small coffee roastery in Kyoto.Ja: 紙灯篭や鬼の面が飾られ、節分の季節が訪れているのを感じさせました。En: Decorated with paper lanterns and oni masks, it gave a feeling of the Setsubun season approaching.Ja: 空（そら）はカウンターに座っていました。En: Sora was sitting at the counter.Ja: 彼はここによく来る常連客で、執筆のインスピレーションを探しに来ていました。En: He was a regular who often came here looking for inspiration to write.Ja: しかし、最近は筆が進まない日々が続いていました。En: However, recently he had been experiencing days where he couldn't write much.Ja: 彼の目は、お客さんと楽しそうに話すアスカにいつも釘付けになります。En: His eyes were always glued to Asuka, who was chatting happily with the customers.Ja: アスカはこの店のバリスタで、地元の伝説や民話に興味がある熱心な若い女性です。En: Asuka was a barista at this shop, an enthusiastic young woman interested in local legends and folktales.Ja: ある日、空の親友のケンタがやって来ました。En: One day, Sora's best friend Kenta came by.Ja: ケンタはいつも空を「夢見がちだ」とからかいます。En: Kenta always teased Sora for being a "dreamer."Ja: 「なあ、アスカと話したらいいのに」とケンタは言います。En: "Hey, you should talk to Asuka," Kenta said.Ja: でも空は恥ずかしがり屋で、なかなか話しかけられません。En: But Sora was shy and found it difficult to start a conversation.Ja: 節分の日がやって来ました。En: Setsubun day arrived.Ja: 店では小さな鬼を模したおにぎりや、福茶がふるまわれています。En: The shop served onigiri shaped like little oni and fortune tea.Ja: 空はこの機会に乗じて、勇気を出してアスカに話しかけようと決意しました。En: Sora decided to seize this opportunity and muster the courage to speak to Asuka.Ja: アスカはニコニコしながら、節分についての話を空にしました。En: Asuka smiled warmly as she talked to Sora about Setsubun.Ja: 「この店での豆まきは楽しいですよね」とアスカ。En: "The bean-throwing here is so much fun, isn't it?" she said.Ja: すると空は、自分も書いている物語で鬼の話を取り入れていることを話しました。En: Then Sora revealed that he was incorporating a oni story in the tale he was writing.Ja: 「あ、私もそういう話が好きです！」とアスカは目を輝かせました。En: "Oh, I love those kinds of stories too!" Asuka exclaimed, her eyes sparkling.Ja: 「誰かと一緒に作品を作るのも楽しいかもしれませんね。」En: "It might be fun to create something with someone else."Ja: 会話は弾み、二人はすぐに時間を忘れて話し込みました。En: Their conversation flowed naturally, and they soon lost track of time talking.Ja: その日をきっかけに、空とアスカはさらに親しくなりました。En: This day marked the beginning of a closer friendship between Sora and Asuka.Ja: ふたりはカフェの外でも会うことに決め、物語を一緒に作ることにしました。En: They decided to meet outside the café and work on a story together.Ja: 空は、自分の力を信じ、自信を持てるようになってきました。En: Sora started to believe in his abilities and gain confidence.Ja: 彼はアスカとの時間を通じて、他者とつながることの大切さを学びました。En: Through his time with Asuka, he learned the importance of connecting with others.Ja: 冬の終わりに向かって、二人の新しい物語が始まったのです。En: As winter drew to a close, a new story for the two of them began. Vocabulary Words:aroma: 香りroastery: ロースタリーlanterns: 灯篭masks: 面approaching: 訪れているinspiration: インスピレーションincorporating: 取り入れているfortunes: 福enthusiastic: 熱心legends: 伝説folktales: 民話teased: からかいますconversation: 会話opportunity: 機会seize: 乗じてmuster: 勇気を出すcourage: 勇気sparkling: 輝かせnaturally: 自然にconfidence: 自信connecting: つながるcounter: カウンターglued: 釘付けshy: 恥ずかしがり屋mest: ふるまわれますrevealed: 話しましたincorporating: 取り入れてmarked: きっかけbelieve: 信じabilities: 力

WWE Elimination Chamber 2026 is the final major stop on the Road to WrestleMania 42 -- and Getting Over is here to break it down! Host Adam Silverstein and co-host Chris Vannini take a deep dive with our signature WWE Elimination Chamber ultimate preview tackling the card with predictions: Does Finn Balor have any chance against CM Punk? Will AJ Lee walk out with Becky Lynch's intercontinental championship? Is Cody Rhodes too obvious as winner of the men's match and Drew McIntyre's challenger? What's ahead for Jacob Fatu, Sami Zayn, LA Knight and Randy Orton? Will Rhea Ripley, Tiffany Stratton or Raquel Rodriguez emerge on the women's side? Plus, what's planned for WWE WrestleMania 42 card, and what's in the box?! Follow Getting Over on Twitter, Bluesky & YouTube @GettingOverCast. EXCLUSIVE NordVPN Deal ➼ https://nordvpn.com/GETTINGOVER | Try it risk-free now with a 30-day money-back guarantee!

¡El camino a WrestleMania se vuelve de acero!

Che fatica, avevamo appena finito di parlare del corto su Asuka che è arrivata la notizia (sempre a Yokohama, sempre nel corso delle celebrazioni per il 30esimo anniversario) che faranno una nuova serie su Eva. Non è uno scherzo, non è un pesce d'aprile: è tutto vero. Anno non sarà (formalmente) coinvolto, la dirigerà Tsurumaki e a scriverla sarà quel genio pazzo di Yoko Taro (NieR Automata). Per il momento non si sa nient'altro, né quale sarà la trama, né quando uscirà: come abbiamo fatto allora noi a discuterne per mezzora? Semplice, eravamo molto stanchi, se no saremmo andati avanti almeno il doppio. Buon ascolto!◆Dummy System è un podcast realizzato da Eleonora Caruso e Andrea Di Lecce▶ Patreon (per sostenerci): dummysystem▶ Instagram (per scriverci): dummy.system▶ Sito (per leggerci): dummy-system.com

Eleonora voleva intitolare questo episodio "guarda un po' chi è tornato strisciando", ma non era chiaro se si riferiva a Hideaki Anno o a noi. Abbastanza ovviamente parliamo del corto di 12 minuti dedicato ad Asuka realizzato dallo Studio Khara per il 30esimo anniversario di Evangelion, proiettato in esclusiva all'evento del 21 febbraio 2026 "EVANGELION:30+； 30th ANNIVERSARY OF EVANGELION" a Yokohama, in Giappone.Asuka troverà mai il suo lieto fine? La ship Asuka/Shinji sarà mai canon? Perché tra la serie e i film ha cambiato cognome? Questi e altri dubbi non trovano risposta in questo corto, ma ci siamo divertiti lo stesso a vederlo e "analizzarlo" (non c'è veramente niente da analizzare!).NOTA: nel momento in cui abbiamo registrato, davamo per scontato che il corto presto o tardi sarebbe stato distribuito legalmente in qualche modo anche al di fuori del festival, in streaming o su supporto fisico, ma a quanto pare Khara vuole che rimanga un contenuto esclusivo dell'evento e addirittura sta scoraggiando i fan dal caricare online i camrip. Rispettiamo la decisione dei nostri signori e padroni e speriamo che cambino presto idea.◆Dummy System è un podcast realizzato da Eleonora Caruso e Andrea Di Lecce▶ Patreon (per sostenerci): dummysystem▶ Instagram (per scriverci): dummy.system▶ Sito (per leggerci): dummy-system.com

Asuka and Shinji could've gotten together in the Neon Genesis Evangelion 30th Anniversary short, but this short will not be made available to anyone outside of those who attended the in-person event. This ship is SUNK? Watch the podcast episodes on YouTube and all major podcast hosts including Spotify.CLOWNFISH TV is an independent, opinionated news and commentary podcast that covers Entertainment and Tech from a consumer's point of view. We talk about Gaming, Comics, Anime, TV, Movies, Animation and more. Hosted by Kneon and Geeky Sparkles.Get more news, views and reviews on Clownfish TV News - https://more.clownfishtv.com/On YouTube - https://www.youtube.com/c/ClownfishTVOn Spotify - https://open.spotify.com/show/4Tu83D1NcCmh7K1zHIedvgOn Apple Podcasts - https://podcasts.apple.com/us/podcast/clownfish-tv-audio-edition/id1726838629

On this episode of The Still Real to Us Show:-- We celebrate 16 years of SRTU and look back at the wild ride that got us here!-- Alexa Bliss & Cody Rhodes qualify for Elimination Chamber — what's next for Jacob Fatu & Sami Zayn and is Bianca Belair really not WrestleMania bound?-- Asuka & Je'Von Evans punch their tickets, we debate the mystery crate, and a tribute to AJ Styles is announced for RAW-- Our full WrestleMania 42 card round-up and predictions-- MJF vs Hangman Adam Page official for AEW Revolution — AEW's Flair vs Sting? Plus Hangman's risky stipulation and Swerve Strickland snaps after defeating Kenny Omega… did he just turn heel?-- The latest on Chris Jericho's AEW contract status and WWE rumors

NoSo Takeover is back with Episode 17 as JT, Aaron and Jenny break down one of the most pivotal nights in NXT history — NXT TakeOver: Brooklyn III from August 19, 2017. From championship showdowns to shocking debuts, Brooklyn once again proves why it's NXT's signature battleground. The crew dives deep into the emotional main event as Drew McIntyre challenges Bobby Roode for the NXT Championship, marking Drew's triumphant return to WWE glory. They also discuss Asuka vs. Ember Moon, a clash that caps off Asuka's historic undefeated streak and dominant reign as NXT Women's Champion. Plus, the hosts analyze the unforgettable arrival of Adam Cole, whose shocking debut and alliance with Kyle O'Reilly and Bobby Fish reshaped NXT overnight. Other highlights include Johnny Gargano vs. Andrade “Cien” Almas in a breakout performance, the chaotic Authors of Pain vs. SAnitY Tag Team Championship match, and Aleister Black's continued rise. JT, Aaron and Jenny cover match quality, storytelling, crowd reactions at Barclays Center, historical significance, and how this TakeOver helped define the next generation of WWE superstars. Whether you're reliving the glory of peak TakeOver or watching along for the first time, this episode delivers the ultimate retrospective on one of NXT's most influential events. NoSo Takeover, NXT TakeOver Brooklyn III, NXT TakeOver Brooklyn 2017, Drew McIntyre NXT Championship, Bobby Roode Glorious, Adam Cole debut NXT, Asuka vs Ember Moon, Johnny Gargano Andrade Almas, Aleister Black NXT, Authors of Pain SAnitY, NXT podcast, WWE NXT review, WWE podcast, wrestling podcast, WWE TakeOver Brooklyn, Adam Cole Bay Bay debut, Barclays Center NXT, WWE 2017 review, NXT history, JT Aaron Jenny podcast, NoSo podcast network, WWE retrospective, wrestling review podcast

In today's episode the team discusses a possible WWE issue with Roman and his part time gig with the company. Can Roman fit and how? We get into round table of topics, smackdown, RAW and so much more!!! Get ready for your nostalgic feelers to get tickled in everyone's favorite segment YOU JUST MADE THE LIST!!! CHEERS!!!JERKING THE CURTAINROUND TABLE OF TOPICSNEWSCharlotte tearing a page from Nikki's dating bookBianca Bel Air has 2nd surgery to injured finger….no timeline for return Booker T is crowned for the worst announcer award and Jey Uso most overrated “You Just Made the List” Top 5 WWE merchandise to purchase at a live showSMACKDOWN Tiffy Time is running out, she needs a change….an NXT change would fit Rhiyo vs Nia and Lash ends in no contest, right choice10 man tag was fun, Smackdown needs to push Talla Tonga….great to see Apollo Crews back Alexa Bliss is headed to Elimination Chamber Grace helping Jade out is bad business, WWE Jade problem is getting ridiculous and it's time to cut their losses…..Dom and Liv having a Vday dinner was stupid Triple threat was wild, Fatu and Cody shined and Drew strikes againRAWThank you Paul Heyman for cutting that shit short!!!Thank you LA Knight, new hope for LAK? What's in the box???Asuka moving to elimination chamber……right choice!!!Rusev must have a death wish lookin at the Rulah like that Stephanie cooks in spanishFinns music and JD back is great for business AJ's list is damn good for business……food for thought AJ should be head or piece of creative when she hangs up the boots Penta challenging Dom for the IC title moves the needleThe young OG is going to the elimination chamber……gonna be exciting to see what he does NXT/TNATNA No Surrender was fireTrey Miguel is your new TNA International Champion A TNA legend gets Hardcore on Ash by Elegance Arianna Grace is your new Women's Knockout Champ The Hardys team up with the Righteous….Jeffs make up is killer Maclin and Santana are cooking…..great story with Maclin Check out the Smackdown Siblings on TikTok Episodes dropping weekly!!!Follow us on TikTok @the.funkaholiks.pod THEE POD THAT TALKS WHAT THEY LOVE 

Join Anthony and Joe on Wrestling Soup as they break down the latest WWE Raw episode! This week we're diving into:

Let's talk about Monday Night Raw that aired February 16th, 2026 with less than 2 weeks until the Elimination Chamber. Two more spots were filled for the Chamber matches. We also saw AJ Lee and Becky Lynch continue to build for their IC title match that was not received well.Go AD-FREE at Patreon.com/WWEPodcastBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-wwe-podcast--2187791/support.

Journalist Lee Sanders is back with his WWE RAW 2/16/26 review, results post show as the road to Elimination Chamber heats up!-Je'Von Evans vs. Gunther vs. Dominik Mysterio | Men's Elimination Chamber Triple Threat Qualifying Match-Bayley vs. Asuka vs. Nattie | Women's Elimination Chamber Triple Threat Qualifying Match-CM Punk to address his upcoming title matches against Finn Bálor and Roman Reigns-Women's Royal Rumble Winner Liv Morgan to address the WWE Universe-AJ Lee is live on Raw after securing a Women's Intercontinental Title Match——————————————————————LEE SANDERS PRESENTS: THE 2025 WRESTLING AWARDS is LIVE NOW! GO VOTE VIA https://lvuyvns43o1.typeform.com/to/khRz548W

Tommy Dreamer breaks down everything on Monday Night RAW live in Memphis, Tennessee from LA Knight & the Usos vs. the Vision to Asuka and Je'Von Evans qualifying for Elimination Chamber! And he also can't help but ask, who is in the box? To visit our partners at Chewy, click here. The Master's Class is now available on its own podcast feed! SUBSCRIBE NOW to hear over 50 episodes of Dave, Bully, Mark, and Tommy taking you behind the scenes like only they can, plus BRAND NEW episodes every week. Subscribe to SiriusXM Podcasts+ to listen to new episodes of Busted Open ad-free and get exclusive access to bonus episodes. Start a free trial now on Apple Podcasts or by visiting siriusxm.com/podcastsplus. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

What did you think of WWE Raw? Let me know in the comments.WATCH: AJ Styles WWE Return ALREADY? WWE Raw Review

John Pollock and Wai Ting review WWE Raw with Gunther vs. Je'Von Evans vs. Dirty Dom, and Nattie vs. Bayley vs. Asuka in Elimination Chamber qualifying matches. Plus, who's in the box?XL: John & Wai discuss Ronda Rousey vs. Gina Carano on Netflix, Bianca Belair's latest injury setback, Cain Velasquez's release from prison, John Oliver's coverage of AEW, and the gate figures for WrestleMania 41 last year. The XL Edition continues at POSTwrestlingCafe.com with News of the Day and Feedback, ad-free and timestamped.Ronda Rousey vs. Gina Carano on NetflixBianca Belair undergoes surgery on fingerCain Velasquez released from prisonAEW mentioned on Last Week Tonight WrestleMania 41 gate totals $66 millionAAA recap feat. Mini Vikingo in the hospitalNXT & AEW Dynamite lineups POST Wrestling Café Schedule:Wednesday: Rewind-A-Dynamite XL Thursday: Rewind-A-Wai - WWE Extreme Rules 2011Friday: MCU L8R - Wonder Man Ep. 7 & 8 ReviewFriday: Rewind-A-SmackDown XLSunday: Collision Course FREE Shows:Tuesday: Rewind-A-RawTuesday: upNXTWednesday: Rewind-A-DynamiteThursday: Pollock & Thurston (8:30 p.m. ET)Friday: Rewind-A-SmackDownPhoto Courtesy: WWE Rewind-A-Raw Theme by Colby John: https://soundcloud.com/colbyjohnAd Inquiries: info@truenativemedia.comBluesky: https://bsky.app/profile/postwrestling.comX: http://www.twitter.com/POSTwrestlingInstagram: http://www.instagram.com/POSTwrestlingFacebook: http://www.facebook.com/POSTwrestlingYouTube: http://www.youtube.com/POSTwrestlingSubscribe: https://postwrestling.com/subscribePatreon: http://postwrestlingcafe.comForum: https://forum.postwrestling.comDiscord: https://postwrestling.com/discordSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

CM Punk and Drew McIntyre continued strong championship reigns with two months until WWE WrestleMania 42 -- and Getting Over is here to break it all down! Host Adam Silverstein and co-host Chris Vannini open by covering WWE news [3:20] on Bianca Belair and AJ Styles before The Main Event [19:45] tackles Cody Rhodes beating Jacob Fatu and Sami Zayn, plus Finn Balor reasserting himself as a main eventer and Je'Von Evans qualifying for WWE Elimination Chamber . "The Silver King" and "Vintage" then dive into The Good, The Bad and The Ugly [49:30], including Trick Williams getting over, LA Knight staying hot, Stephanie Vaquer shutting up Liv Morgan, Becky Lynch struggling with AJ Lee, Asuka and Alexa Bliss qualifying, Jade Cargill and Jordynne Grace bumping meat and more. Follow Getting Over on Twitter, Bluesky & YouTube @GettingOverCast.EXCLUSIVE NordVPN Deal ➼ https://nordvpn.com/GETTINGOVER | Try it risk-free now with a 30-day money-back guarantee!

Sean Ross Sapp (@SeanRossSapp) reviews tonight's episode of WWE Raw, February 16, 2026 including:-Men's Elimination Chamber Qualifier: Gunther vs. Je'Von Evans vs. Dominik Mysterio -Women's Elimination Chamber Qualifier: Bayley vs. Asuka vs. Natalya -AJ Lee advertised to appear live Grab your EXCLUSIVE NordVPN Deal by going to http://nordvpn.com/fightful to get a Huge Discount off your NordVPN Plan + a Bonus Gift! It's completely risk free with Nord's 30 day money-back guarantee! ➼ https://nordvpn.com/fightful Try it risk-free now with a 30-day money-back guarantee! If you want to bet on Wrestling, or any other sport, check out our new partner where we get ALL of our odds! https://mybookie.website/joinwithFIGHTFUL and use the promo code FIGHTFUL. Deposit $100, get $50. Go in with $200, and they'll make it $100! Get 10% off your first month of BlueChew Gold with code FIGHTFUL. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Ep. 546: Howse & Alajuwon talk Monday Night Raw including: Je'Von Evans and Asuka advance to Elimination Chamber What's In The Mystery Box? Penta New IC Title #1 Contender AJ Lee & Becky Lynch Promo Battle Stephanie Vaquer makes Liv Morgan cry Go to GOLI.com and use promo code "IYH" for a discount on all Goli Nutrition Supplements. Want to support us without spending a dime? Go to Apple Podcasts & Spotify and give us a 5 star rating and review! Follow on Apple Podcasts: https://podcasts.apple.com/us/... /> Follow on Spotify: https://open.spotify.com/show/... /> Join our Discord: / discordBecome a supporter of this podcast: https://www.spreaker.com/podcast/in-your-howse--3318368/support.

Noche clave rumbo a Elimination Chamber

The Road to WrestleMania heats up as we ask: Is Cody Rhodes vs. Drew McIntyre an inevitable showdown? If so, how does creative keep it interesting and unpredictable? Could Cody fail to win the Elimination Chamber? And if so, who wins? Also, Alexa Bliss and Asuka earn spots in the star-studded Women's Chamber match, a crate is revealed and more Monday Night Raw takeaways that set the stage for Mania. The Reverend Tom Brice from Sportzwire Radio does a run-in as a guest on this very special episode!

The Dadley Boyz preview tonight's Monday Night RAW and discuss...Who is heading to the Elimination Chamber?Bayley vs. Asuka vs. Nattie!Road to WrestleMania thoughts!AJ Lee appears!Who is the masked man?!ENJOY!Follow us on Twitter:@AdamWilbourn@MSidgwick@MichaelHamflett@WhatCultureWWEFor more awesome content, check out: whatculture.com/wwe Hosted on Acast. See acast.com/privacy for more information.

This episode, we talk about two monumental projects that were started in this reign.  One was the historiographical project that likely led to the creation of the Kojiki and the Nihon Shoki.  And then there was the start of the first permanent capital city:  the Fujiwara Capital. Listen to the episode and find more on our website:  https://sengokudaimyo.com/podcast/episode-143   Rough Transcript   Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 143: Temmu's Monumental Projects     Ohoama sat astride his horse and looked out at the land in front of him.   He could still see the image of the rice fields, now long fallow, spreading out on the plain.  To the north, east, and west, he could see the mountains that would frame his vision.  As his ministers started to rattle off information about the next steps of the plan, Ohoama began to smile.  He thought of the reports his embassies to the Great Tang had brought back, about the great walled cities of the continent.  In his mind's eye, Ohoama envisioned something similar, rising up on the plain in front of him. There would be an earth and stone wall, surrounding the great city.  The gates would be grand, much like the temples, but on an even greater scale.  Houses would be packed in tight, each within their own walled compounds.  In the center painted red and white, with green accents, would be a palace to rival any other structure in the archipelago.  The people would stream in, and the city would be bustling with traffic. This was a new center, from which the power of Yamato would be projected across the islands and even to the continent.   Greetings everyone, and welcome back.  This episode we are still focused on the reign of Ohoama, aka Temmu Tennou, between the years 672 and 686. Last episode we talked about the Four Great Temples—or the Four National Temples.  Much of this episode was focused on the rise and spread of Buddhism as we see in the building of these national temples, but also on the changes that occurred as the relationship between Buddhism and the State evolved.  This was part of Ohoama's work to build up the State into something beyond what it had been in the past—or perhaps into something comparable to what they believed it to have been in the past.  After all, based on the size of the tomb mounds in the kofun period, it does seem that there was a peak of prosperity in the 5th century, around the time of Wakatakeru, aka Yuryaku Tennou, and then a decline, to the point that the lineage from Wohodo, aka Keitai Tennou, seemed to have come in during a time when they were rebuilding Yamato power and authority. This episode we are going to talk about two projects that Ohoama kicked off during his reign.  He wouldn't see the completion of either one, since both took multiple decades to complete, but both focused on linking the past and the future.  The first we'll talk about is a new attempt to gather historical documents and records—the last time that was done was in the time of Kashikiya Hime, over 50 years ago.  That was during the height of Soga power.  Since then a lot had changed, and presumably there were even more stories and records that had been written down.  Plus the tide had changed.  So they needed to update—and maybe even correct—the historical record. But beyond that, there was a greater goal: Ohoama and his court also needed to make sure that the past was something that they wanted to go back to, among other things. The other thing we are going to discuss is the start of a project to build a brand new capital city.  And when we talk a bout city, we really mean a city.  This was a massive undertaking, likely unlike anything that we've seen so far.  Sure, there had been monumental building projects, but this was something that was going to take a lot more work - how much more monumental could you get than a new city?  And it would create a physical environment that would be the embodiment of the new centralization of power and authority, and the new state that Ohoama was building, with his administration—and Yamato—at the center.   Let's start with the big ones.  First and foremost, we have the entry from the 17th day of the 3rd month of the 681.  Ohoama gave a decree from the Daigokuden to commit to writing a Chronicle of the sovereigns and various matters of high antiquity.  Bentley translates this as saying that they were to record and confirm the Teiki, which Aston translated as the Chronicle of the Sovereigns, and various accounts of ancient times.  This task was given out to a slew of individuals, including the Royal Princes Kawashima and Osakabe; the Princes Hirose, Takeda, Kuwada, and Mino; as well as Kamitsukenu no Kimi no Michichi, Imbe no Muraji no Kobito, Adzumi no Muraji no Inashiki, Naniwa no Muraji no Ohogata, Nakatomi no Muraji no Ohoshima, and Heguri no Omi no Kobito.  Ohoshima and Kobito were specifically chosen as the scribes for this effort.  We aren't told what work was started at this time.  Aston, in his translation of the Nihon Shoki, assumes that this is the start of the Kojiki.  Bentley notes that this is the first in a variety of records about gathering the various records, including gathering records from the various families, and eventually even records from the various provinces.  And I think we can see why.  Legitimizing a new state and a new way of doing things often means ensuring that you have control of the narrative.  Today, that often means doing what you can to control media and the stories that are in the national consciousness.  In Ohoama's day, I'd argue that narrative was more about the various written sources, and how they were presented.  After all, many of the rituals and evidence that we are looking at would rely on the past to understand the present.  The various family records would not only tell of how those families came to be, but would have important information about what else was going on, and how that was presented could determine whether something was going to be seen as auspicious, or otherwise.  Even without getting rid of those records, it would be important to have the official, State narrative conform to the Truth that the state was attempting to implement. Ultimately, there is no way to know, exactly, how everything happened.  If the Nihon Shoki had a preface, it has been lost.  The Kojiki, for its part, does have a preface, and it points to an origin in the reign of Ohoama—known as the sovereign of Kiyomihara.  In there we are told that the sovereign had a complaint—that the Teiki and Honji, that is the chronicles of the sovereigns and the various other stories and legends, that had been handed down by various houses had come to differ from the truth.  They said they had many falsehoods, which likely meant that they just didn't match the Truth that the State was trying to push.  Thus  they wanted to create a so-called "true" version to pass down. This task was given to 28 year old Hieda no Are.  It says they were intelligent and had an incredible memory.  They studied all of the sources, and the work continued beyond the reign of Ohoama.  Later, in 711 CE, during the reign of Abe, aka Genmei Tennou, Oho no Yasumaro was given the task of writing down everything that Hieda no Are had learned.  The astute amongst you may have noticed that this mentions none of the individuals mentioned in the Nihon Shoki.  Nor does the Nihon Shoki mention anything about Hieda no Are.  So was this a separate effort, or all part of the same thing?  Was Are using the materials collected by  the project? As you may recall, we left the Kojiki behind some time ago, since it formally ends with the reign of Kashikiya hime, aka Suiko Tennou, but realistically it ended with Wohodo, aka Keitai Tennou—after that point there are just lists of the various heirs.  As such, there is some speculation that this was originally built off of earlier histories, perhaps arranged during the Soga era. The general explanation for all of this is that Hieda no Are memorized the poems and stories, and then Yasumaro wrote them down.  Furthermore, though the language in the Kojiki does not express a particular gender, in the Edo period there was a theory that Hieda no Are was a woman, which is still a popular theory. Compare all of that to the Nihon Shoki.  Where the Kojiki was often light on details and ends with Suiko Tennou, the Nihon Shoki often includes different sources, specifically mentions some of them by name, and continues up through the year 697.  Furthermore, textual analysis of the Nihon Shoki suggests that it was a team effort, with multiple Chroniclers, and likely multiple teams of Chroniclers.   I have to admit, that sounds a lot more like the kind of thing that Ohoama was kicking off. We have an entry in the Shoku Nihongi, the work that follows the Nihon Shoki, that suggests 720 for the finished compilation of the Nihon Shoki.  So did it take from 681 to 720 to put together?  That is a really long project, with what were probably several generations of individuals working on it. Or should this be read in a broader sense?  Was this a historiographical project, as Bentley calls it, but one that did not, immediately, know the form it would take?  It isn't the first such project—we have histories of the royal lineage and other stories that were compiled previously—much of that attributed to Shotoku Taishi, but likely part of an earlier attempt by the court.  In fact, given that the Kojiki and Sendai Hongi both functionally end around the time of Kashikiya hime, that is probably because the official histories covered those periods.  Obviously, though, a lot had happened, and some of what was written might not fit the current narrative.  And so we see a project to gather and compile various sources.  While this project likely culminated in the projects of the Kojiki and the Nihon Shoki, I doubt that either work was necessarily part of the original vision.  Rather, it looks like the original vision was to collect what they could and then figure things out. It would have been after they started pulling the accounts together, reading them, and noticing the discrepancies that they would have needed to then edit them in such a way that they could tell a cohesive story.  That there are two separate compilations is definitely interesting.  I do suspect that Oho no Yasumaro was working from the efforts of Hieda no Are, either writing down something that had been largely captured in memory or perhaps finishing a project that Are had never completed.  The Nihon Shoki feels like it was a different set of teams, working together, but likely drawing from many of the same sources. And as to why we don't have the earlier sources?  I once heard it said that for books to be forgotten they didn't need to be banned—they just needed to fall out of circulation and no longer be copied anymore.  As new, presumably more detailed, works arose, it makes sense that older sources would not also be copied, as that information was presumably in the updated texts, and any information that wasn't brought over had been deemed counterfactual.  Even the Nihon Shoki risked falling into oblivion; the smaller and more digestible Kojiki was often more sought after.  The Kojiki generally presents a single story, and often uses characters phonetically, demonstrating how to read names and places.  And it just has a more story-like narrative to it.  The Nihon Shoki, comparatively, is dense, written in an old form of kanbun, often relying more on kanbun than on phonetic interpretations.  It was modeled on continental works, but as such it was never going to be as easy to read.  And so for a long time the Kojiki seems to have held pride of place for all but the most ardent scholars of history. Either way, I think that it is still fair to say that the record of 681 was key to the fact that we have this history, today, even if there was no way for Ohoama, at the time, to know just what form it would take. Another ambitious project that got started under Ohoama was the development of a new and permanent capital city. Up to this point we've talked about the various capitals of Yamato, but really it was more that we were talking about the palace compounds where the sovereign lived.  From the Makimuku Palace, where either Mimaki Iribiko or possibly even Himiko herself once held sway, to the latest palace, that of Kiyomihara, the sovereigns of Yamato were known by their palaces.  This is, in part, because for the longest time each successive sovereign would build a new palace after the previous sovereign passed away.  There are various reasons why this may have been the case, often connected to insular concepts of spiritual pollution brought on by the death of an individual, but also the practical consideration that the buildings, from what we can tell, were largely made of untreated wood.  That made them easier to erect, but also made them vulnerable to the elements, over time, and is probably one of the reasons that certain shrines, like the Shrine at Ise, similarly reconstitute themselves every 20 years or so. Furthermore, we talk about palaces, but we don't really talk about cities.  There were certainly large settlements—even going back to the Wei chronicles we see the mention of some 70 thousand households in the area of Yamateg.  It is likely that the Nara basin was filled with cultivated fields and many households.  Princes and noble households had their own compounds—remember that both Soga no Umako and Prince Umayado had compounds large enough that they could build temples on the compounds and have enough left over for their own palatial residences, as well.  However, these compounds were usually distributed in various areas, where those individuals presumably held some level of local control. It is unclear to me how exactly the early court functioned as far as housing individuals, and how often the court was "in session", as it were, with the noble houses.  Presumably they had local accommodations and weren't constantly traveling back and forth to the palace all the time.  We know that some houses sent individuals, men and women, to be palace attendants, even though they lived some distance away.  This was also likely a constraint on the Yamato court's influence in the early days. We do see the sovereign traveling, and various "temporary" palaces being provided.  I highly doubt that these were all built on the spot, and were likely conversions of existing residences, and similar lodging may have been available for elites when they traveled, though perhaps without such pomp and circumstance. What we don't really see in all of this, are anything resembling cities.  Now, the term "city" doesn't exactly have a single definition, but as I'm using it, I would note that we don't see large, permanent settlements of significant size that demonstrate the kind of larger civil planning that we would expect of such a settlement.  We certainly don't have cities in the way of the large settlements along the Yangzi and Yellow rivers. We talked some time back about the evolution of capital city layouts on the continent.  We mentioned that the early theoretical plan for a capital city was based on a square plan, itself divided into 9 square districts, with the central district constituting the palace.  This design works great on paper, but not so much in practice, especially with other considerations, such as the north-south orientation of most royal buildings.  And then there are geographic considerations.  In a place like Luoyang, this square concept was interrupted by the river and local topography.  Meanwhile, in Chang'an, they were able to attain a much more regular rectangular appearance.  Here, the court and the palace were placed in the center of the northernmost wall.  As such, most of the city was laid out to the south of the palace. In each case, however, these were large, planned cities with a grid of streets that defined the neighborhoods.  On each block were various private compounds, as well as the defined markets, temples, et cetera. The first possible attempt at anything like this may have been with the Toyosaki palace, in Naniwa.  There is some consideration that, given the size of the palace, there may have been streets and avenues that were built alongside it, with the intention of having a similar city layout.  If so, it isn't at all clear that it was ever implemented, and any evidence may have been destroyed by later construction on the site.  Then we have the Ohotsu palace, but that doesn't seem to be at the same scale as the Toyosaki palace—though it is possible that, again, we are missing some key evidence.  Nonetheless, the records don't really give us anything to suggest that these were large cities rather than just palaces. There is also the timeline.  While both the Toyosaki palace and the Ohotsu palace took years to build, they did not take the time and amount of manpower that would be needed to create a true capital city.  We can judge this based on what it took to build the new capital at Nihiki. This project gets kicked off in the 11th month of 676.  We are told that there was an intent to make the capital at Nihiki, so all of the rice-fields and gardens within the precincts, public and private property alike, were left fallow and became totally overgrown. This likely took some time.  The next time we see Nihiki is in the 3rd month of 682, when Prince Mino, a minister of the Household Department, and others, went there to examine the grounds.  At that point they apparently made the final decision to build the capital there.  Ohoama came out to visit later that same month. However, a year later, in the 12th month of 683, we are told that there was a decree for there to be multiple capitals and palaces in multiple sites, and they were going to make the Capital at Naniwa one of those places.  And so public functionaries were to go figure out places for houses.  So it wasn't just that they wanted to build one new, grand capital.  It sounds like they were planning to build two or three, so not just the one at Nihiki.  This is also where I have to wonder if the Toyosaki Palace was still being used as an administrative center, at the very least.  Or was it repurposed, as we saw that the Asuka palaces had been when the court moved to Ohotsu? This is further emphasized a few months later, when Prince Hirose and Ohotomo Yasumaro, at the head of a group of clerks, officials, artisans, and yin yang diviners were sent around the Home Provinces to try and divine sites suitable for a capital.  In addition, Prince Mino, Uneme no Oni no Tsukura, and others were sent to Shinano to see about setting up a capital there as well.  Perhaps this was inspired by the relationship between the two Tang capitals of Chang'an and Luoyang.  Or perhaps it was so that if one didn't work out another one might. Regardless, Nihiki seemed to be the primary target for this project, and in the third lunar month of 684 Ohoama visited the now barren grounds and decided on a place for the new palace.  A month later, Prince Mino and others returned with a map of Shinano, but there is no indication of where they might want to build another capital. After that, we don't hear anything more of Shinano or of a site in the Home Provinces.  We do hear one more thing about Naniwa, which we mentioned a couple of episodes back, and that is that in 686 there was a fire that burned down the palace at Naniwa, after which they seem to have abandoned that as a palace site.  And so we are left with the area of Nihiki. This project would take until the very end of 694 before it was ready.  In total, we are looking at a total of about 18 years—almost two decades, to build a new capital.  Some of this may have been the time spent researching other sites, but there also would have been significant time taken to clear and level.  This wasn't just fields—based on what we know, they were even taking down old kofun; we are later told about how they had to bury the bodies that were uncovered.  There was also probably a pause of some kind during the mourning period when Ohoama passed away.  And on top of it, this really was a big project.  It wasn't just building the palace, it was the roads, the infrastructure, and then all of the other construction—the city gates, the various private compounds, and more.  One can only imagine how much was being invested, especially if they were also looking at other sites and preparing them at the same time.  I suspect that they eventually abandoned the other sites when they realized just how big a project it really was that they were undertaking. Today we know that capital as Fujiwara-kyo, based on the name of the royal palace that was built there, and remarkably, we know where it was.  Excavations have revealed the site of the palace, and have given us an idea of the extent of the city:  It was designed as a square, roughly 5.3 kilometers, or 10 ri, on each side.  The square itself was interrupted by various terrain features, including the three holy mountains.  Based on archaeological evidence, the street grid was the first thing they laid out, and from what we can tell they were using the ideal Confucian layout as first dictated in the Zhouli, or Rites of Zhou.  This meant a square grid, with the palace in the center. Indeed, the palace was centered, due south of Mt. Miminashi, and you can still go and see the palace site, today.  When they went to build the palace, they actually had to effectively erase, or bury, the roads they had laid out.  They did the same thing for Yakushi-ji, or Yakushi-temple, when they built it as part of the city; one of the reasons we know it had to have been built after the roads were laid out.  We will definitely talk about this more when we get to that point of the Chronicles, but for now, know that the Fujiwara palace itself, based on excavations of the site, was massive.  The city itself would surpass both Heijo-kyo, at Nara, and Heian-kyo, in modern Kyoto.  And the palace was like the Toyosaki Naniwa palace on steroids.  It included all of the formal features of the Toyosaki Palace for running the government, but then enclosed that all in a larger compound with various buildings surrounding the court itself.  Overall, the entire site is massive.  This was meant as a capital to last for the ages. And yet, we have evidence that it was never completed.  For one thing, there is no evidence that a wall was ever erected around it—perhaps there was just no need, as relations with the mainland had calmed down, greatly.  But there is also evidence that parts of the palace, even, were not finished at the time that they abandoned it.  Fujiwara-kyo would only be occupied for about 16 years before a new capital was built—Heijo-kyo, in Nara.  There are various reasons as to why they abandoned what was clearly meant to be the first permanent capital city, and even with the move to a new city in Nara it would be clear that it was going to take the court a bit of time before they were ready to permanently settle down—at least a century or so. Based on all the evidence we have, and assuming this was the site of the eventual capital, Nihiki was the area of modern Kashihara just north of Asuka, between—and around—the mountains of Unebi, Miminashi, and Kagu.  If these mountains are familiar, they popped up several times much earlier in the Chronicles--Mostly in the Age of the Gods and in the reign of the mythical Iware-biko, aka Jimmu Tennou.  Yet these three mountains help to set out the boundaries of the capital city that was being built at this time. There is definitely some consideration that they were emphasized in the early parts  of the Chronicles—the mythical sections, which were bolstering the story of Amaterasu and the Heavenly Grandchild, setting up the founding myths for the dynasty.  Even though the Chronicles  were not completed until well after the court had moved out, the Fujiwara capital is the climax of the Nihon Shoki, which ends in 697, three years into life at the new palace.  And so we can assume that much of the early, critical editing of the Kojiki and Nihon Shoki were done with the idea that this would be the new capital, and so it was woven into the histories, and had it continued as the capital, the very landscape would have recalled the stories of the divine origins of the Royal family and the state of Yamato itself.  This was the stage on which Ohoama's state was built.  He, and his successors, didn't just change the future path of the Yamato government.  They rearranged the physical and temporal environment, creating a world that centered them and their government.  I suspect that Ohoama didn't originally consider that these wouldn't be finished during his reign.  That said, he came to power in his 40s, only slightly younger than his brother, who had just died.  He would live to be 56 years old—a respectable age for male sovereigns, around that time.  From a quick glance, Naka no Oe was about 45 or 46 years old, while Karu lived to about 57 or 58.  Tamura only made it to 48.  The female sovereigns seem to have lasted longer, with Ohoama's mother surviving until she was 66 or 67 years old, and Kashikiya Hime made it to the ripe old age of 74.  That said, it is quite likely that he thought he would make it longer.  After all, look at all the merit he was accruing!  Still, he passed away before he could see these projects fully accomplished.  That would have to be left for the next reign—and even that wasn't enough.  The Fujiwara Capital would only be occupied for a short time before being abandoned about two reigns later, and the histories as we know them wouldn't be complete for three more reigns.  So given all of this, let's take another quick look at Ohoama himself and where he stands at this pivotal moment of Yamato history.When we look at how he is portrayed, Ohoama is generally lionized for the work he is said to have accomplished.  I would argue that he is the last of three major figures to whom are attributed most of the changes that resulted in the sinification of the Yamato government.  The first is prince Umayado, aka Shotoku Taishi, who is said to have written the 17 article constitution, the first rank system, and the introduction of Buddhism.  To be fair, these things—which may not have been exactly as recorded in the Chronicles—were likely products of the court as a whole.  Many people attribute more to Kashikiya Hime, aka Suiko Tennou, as well as Soga no Umako.  Of course, Soga no Umako wasn't a sovereign, or even a member of the royal family, and Kashikiya Hime, aka Suiko Tennou, seems to have likewise been discounted, at least later, possibly due to the fact that she is thought to have come to power more as a compromise candidate than anything else—she was the wife of a previous sovereign and niece to Soga no Umako.  Many modern scholars seem to focus more on the agency of Kashikiya Hime and suggest that she had more say than people tend to give her credit for.  That said, Shotoku Taishi seems to have been the legendary figure that was just real enough to ascribe success to.  That he died before he could assume the throne just meant that he didn't have too many problematic decisions of his own to apparently work around. The next major figure seems to be Naka no Oe, aka Tenji Tennou.  Naka no Oe kicks off the period of Great Change, the Taika era, and is credited with a lot of the changes—though I can't help but notice that the formal sovereign, Naka no Oe's uncle, Karu, seems to have stuck with the new vision of the Toyosaki Palace and the administrative state while Naka no Oe and his mother moved back to the traditional capital.  And when Naka no Oe moved the capital to Ohotsu, he once again built a palace more closely aligned to what we see in Asuka than the one in Naniwa, which brings some questions about how the new court was operating.  But many of his reforms clearly were implemented, leveraging the new concepts of continental rulership to solidify the court's hegemony over the rest of the archipelago. Ohoama, as represented in the Chronicles, appears to be the culmination of these three.  He is building on top of what his brother had implemented through the last three reigns.  Some of what he did was consolidate what Naka no Oe had done, but there were also new creations, for which Ohoama is credited, even if most of the work was done outside of Ohoama's reign, but they were attributed to Ohoama, nonetheless.  Much of this was started later in Ohoama's reign, and even today there seem to be some questions about who did what.  Nonetheless, we can at least see how the Chroniclers were putting the story together. There are a lot of scholars that point to the fact that the bulk of the work of these projects would actually be laid out in the following reigns, and who suggest that individuals like the influential Uno no Sarara, who held the control of the government in Ohoama's final days, may have had a good deal more impact on how things turned out, ultimately.  In fact, they might even have been more properly termed her projects—there are some that wonder if some of the attributions to Ohoama were meant to bolster the authority of later decrees, but I don't really see a need for that, and it seems that there is enough evidence to suggest that these projects were begun in this period. All of this makes it somewhat ironic that by the time the narrative was consolidated and published to the court, things were in a much different place—literally.  The Fujiwara capital had been abandoned.  The court, temples, and the aristocracy had picked up stakes and moved north.  Fujiwara no Fuhito had come on the scene, and now his family was really taking off.  This was not the same world that the Chronicles had been designed around. And yet, that is what was produced.  Perhaps there is a reason that they ended where they did. From that point on, though, there were plenty of other projects to record what was happening.  Attempts to control the narrative would need to do a lot more.  We see things like the Sendai Kuji Hongi, with its alternative, and perhaps even subversive, focus on the Mononobe family.  And then later works like the Kogoshui, recording for all time the grievances of the Imbe against their rivals—for all the good that it would do.  With more people learning to write, it was no longer up to the State what did or did not get written down. But that has taken us well beyond the scope of this reign—and this episode, which we should probably be bringing to a close.  There are still some things here and there that I want to discuss about this reign—so the next episode may be more of a miscellany of various records that we haven't otherwise covered, so far.  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.  

Jenny, JT & Aaron return with NoSo Takeover Episode 16 as the series revisiting every WWE NXT TakeOver rolls into NXT TakeOver: Chicago (May 20, 2017) from Rosemont, Illinois. We go match-by-match through a stacked card featuring: Bobby Roode (c) vs. Hideo Itami for the NXT Championship Asuka (c) vs. Ruby Riott vs. Nikki Cross for the NXT Women's Championship Authors of Pain (c) vs. #DIY in a Ladder Match for the NXT Tag Team Titles (and that ending…) Tyler Bate (c) vs. Pete Dunne for the WWE UK Championship Roderick Strong vs. Eric Young Big moments, standout performances, and where this show lands in the all-time TakeOver rankings—tap in and TakeOver with us. WWE NXT, NXT TakeOver Chicago, NXT TakeOver 2017, Bobby Roode, Hideo Itami, Asuka, Ruby Riott, Nikki Cross, Authors of Pain, #DIY, Tyler Bate, Pete Dunne, NXT Review, Pro Wrestling Podcast, Wrestling History, NoSo Takeover, #WWENXT #NXTTakeOver #TakeOverChicago #WrestlingPodcast #ProWrestling #NXT #NoSoTakeover

In this week's 5 Yrs Ago Flashback episode of the Wade Keller Pro Wrestling Post-show (2-1-2021), PWTorch editor Wade Keller and PWTorch's Cameron Hawkins reviewed WWE Monday Night Raw with live callers and emails. They talked about Bad Bunny giving a celebrity rub to Damien Priest's Raw debut, Sheamus turning on Drew McIntyre, the latest with Charlotte, Lacey Evans, Ric Flair, and Asuka, an Edge vs. Randy Orton main event, more special effects and edits with Alexa Bliss, Lana & Naomi succeed as a new team, Riddle destroyed by Bobby Lashley, and more.Then in a bonus section, the one-year ago Wade Keller Hotline reviewing the Feb. 3, 2020 episode of Raw start-to-finish including Randy Orton addressing last week's Edge attack, a big Charlotte-Ripley angle, Drew McMahon shows confidence about beating Brock Lesnar, Ricochet earns shot at Lesnar in the main event, and much more.Become a supporter of this podcast: https://www.spreaker.com/podcast/wade-keller-pro-wrestling-post-shows--3275545/support.

This episode we are talking about the Four Great Temples--Asukadera, Daikandaiji (aka Kudara Odera), Kawaradera, and Yakushiji.  Much of the information, outside of the Nihon Shoki itself, comes from Donald F. McCallum's book:  "The Four Great Temples: Buddhist Archaeology, Architecture, and Icons of Seventh-Century Japan". For sources, photos, and more information, check out our blogpost at: https://sengokudaimyo.com/podcast/episode-142 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 142: The Four Great Temples   Rising up into the sky, the bronze spire atop the pagoda seemed to touch the heavens.  The beams, doors, and railings were all painted bright red, with white walls, and green painted bars on the windows.  At each level, the eaves swept out, covered in dark ceramic tiles, with shining bronze plaques covering the ends of the roof beams.  At each corner, a bronze bell hung, chiming in the breeze.  This pattern continued upwards, tier after tier. Around the base of the pagoda, throngs of government officials dressed in their formal robes of office moved past, flowing through the temple's central gates.  As they passed, they looked up at the impressive tower, the largest of its kind in all of Yamato.  From somewhere, a deep bell chimed, and the crowds made their way towards the lecture hall.  There, the monks were prepared, with sutras and voices at the ready.  Facing a sacred image, they would read through their sutras in unison.  Their voices would carry through the great empty space and reverberate through the crowds—those that could get close enough to hear, anyway.  The chanting created a musical cacophony.     In that sea of human voices, one could almost sense something more—something spiritual.  A power, that one could almost believe could hold at bay just about any disaster that could befall a person—or even the state itself.   Alright, so this episode we are still in the reign of Ohoama, aka Temmu Tennou.  I know we've already seen how that ends, but there is still a lot to cover. But before I go too far, I'd like to first give  a shout out to Lisa for helping to support the show on Ko-Fi.  I can't tell you how much we appreciate it.  If you would like to support us as well, we'll have more information at the end of this, and every episode. We've talked about how the reign of Ohoama was a time where the court reinforced, but also subtly adjusted, the laws of the Ritsuryo state.  They seem to have equally courted the Kami, Buddhism, and even continental ideas of yin and yang.  Today we are going to dive into Buddhism and the State.  More specifically, I want to talk about something called the Yondaiji, the Four Great Temples, and look at how these government temples, also known as "kanji" or "Tsukasa no dera" came to be, what we know about them from archaeological research, and the role they played in the State.  This is going to probably recap things from earlier episodes.  I am also drawing a lot from a book by Donald F. McCallum called, appropriately, "The Four Great Temples", which goes into a lot more detail than I'll be able to get into, here, but I recommend it for those who are really interested in this subject. Up to this point, we've talked a little about the relationship that the court had with Buddhism.  By the late 7th century, Buddhism had spread throughout the archipelago, and there were many temples likely created by local elites.  Sensoji, in Asakusa, Tokyo, claims a founding of 628, though it may have actually been founded sometime just after 645.  There are other temples around Japan, far from the Home Provinces, which likewise had similar claims to being founded in the early to late 7th century, and I question how much a role the government had in each of them. .  In 673, there were two temple-related mentions of note in the Chronicles.  In one of Ohoama's earliest edicts he orders the copying of the Issaiko, the Buddhist canon, at Kawaradera.   That same year, 673, Prince Mino and Ki no Omi no Katamaro—whom we discussed last episode—were sent to build Takechi temple, later known as Daikandaiji.  I mention Daikandaiji specifically because while it was originally built as the Temple of Takechi, at some point took on that other  name—"Daikandaiji", aka Ohotsukasa no Ohodera—which Aston translates as the "Great Temple of the Great Palace", as it appears to have specifically been designated as the great temple of the government. In other words, it is one of a few National Temples.  And this became particularly important in the year 680, which is the year we are told the government stopped administering—and, more importantly, stopped funding—all but a handful of so-called "national temples".  At this point, as I've mentioned, Buddhism was widespread enough that there were enough adherents that could maintain their own local temples. Of course, local elites likely found some cachet in funding temples, and communities of believers in various areas would likewise have been asked to provide funds as well. So the court accordingly declared that going forward, the government would only administer 2 or 3 national temples.  For all other temples, if tthey had been granted the proceeds of sustenance-fiefs, those would be limited, from the first year to the last, of 30 years in total.  As I read it, that indicates that if they had received the fiefs 15 years ago, they would be allowed to hold onto them for another 15 years, after which point they would need to find alternative sources of funding.  The early national temples appear to be Daikandaiji and Kawaradera.  Finally, there is Yakushiji, which Ohoama began construction on in 680 for his queen, Uno no Sarara, when she was ill—and just hold on to that for now.  Interestingly, Asukadera, or Houkouji, in many ways the original national temple, was not designated as such in the new reorganization, but it would continue to be administered by the government as a temple in a special arrangement. That's why the original count in the Nihon Shoki mentions "2 or 3" national temples instead of four.  These four temples are mentioned in the Shoku Nihongi, the Chronicles following the Nihon Shoki, as the Four Great Temples, or Yondaiji.  Although that work wasn't compiled and published until the end of the 8th century, the term Yondaiji appears in an entry for 702, about five years after the last entry in the Nihon Shoki, and over a decade before its publication So at this point we're going to look at each of these "great" temples individually, plus a couple of other important ones, and what they tell us about the history of Buddhism, Buddhist temples, and the Yamato state at this point in Ohoama's reign. The first of these four temples, chronologically, is Asukadera.  This is the temple originally built by the Soga, and the first major Buddhist temple built.  Its layout shows three separate golden image halls, or kondou.  And here we should probably recap something about the general layout of a Buddhist temple, so we can understand what we are talking about. The most important buildings in a Buddhist temple at this time were the kondou, the golden image halls; the pagoda, or stupa; and the koudou, or lecture hall.  The golden image halls held golden Buddhist images—Buddhas, Boddhisatvas, Arthats, and more.  These rooms are often somewhat dark, and would have been lit mainly by candles, as well as the sun coming through—though even then the sun often is obscured by overhanging rooves and latticework.  Sometimes the doors would have small openings so that the sun's rays strike in a particular way at different times.  All of this presents an image of bright gleaming gold in the darkness—a metaphor for the teachings of the Buddha, but also an intentionally awe inspiring display for those who came to view them and pray. The kondo were usually the first structures to be built for a temple, so if your temple had nothing else, it probably had an image hall. The next structure that one would probably build would be the stupa, or pagoda.  A pagoda was a tower, in which were sometimes kept images, but more importantly, it would often hold some kind of relic.  The idea of the stupa originated as a place to house relics—often bone fragments and teeth attributed to the Buddha, even if those were actually precious stones.  Stupas were originally (and still, in many places) large mounds, but as Buddhism made its way over the Silk Road, these were replaced with multi-tiered towers. Pagodas are often 3 or 5 storeys, though the number of stories can go up to 7 or 9 or as low as 1.    Once again, in a world where most buildings, other than perhaps a specially made lookout tower, were only one or maybe two stories in height, a three to five story pagoda must have been something to behold, especially covered with tiled eaves, adorned with bronze bells, and brightly painted in the continental fashion. In Europe I would point to similar uses of gold and ostentatious ornamentation on the cathedrals of the day, and even in churches more generally, if on a smaller scale.  This is meant to impress and thus lend authority to the institution.  And of course, because that institution was so closely aligned to the State, it gave the State authority as well.  We mentioned, previously, how the monumental structures of the kofun had given way to the Buddhist temples as a form of ritual display. The last of the three buildings I would mention is the lecture hall, or Koudou.  This would also likely have Buddhist images, but it was more of a functional hall for conducting rituals, including recitation of sutras and presenting Buddhist teachings.  The koudou was often at the back or north end of the temple complex.  In early Buddhist temple layouts, it was common to have everything in a straight line, more or less, and to remain symmetrical.  So there would be a main gate through which one would enter.  In front of you there you probably saw the pagoda.  Beyond the pagoda was a path, and then the kondou, or image hall, typically with a lantern in front, and behind that was the koudou, or lecture hall.  This was all typically oriented on a north-south axis, such that one would enter through the southern gate and walk north towards the lecture hall.  The north-south orientation is likely another feature from the continent, where the most important buildings were often south-facing, and thus in the north of the compound.  This was the same with the palace layout, and likely for similar reasons—not just cultural, but also practical.  After all, the sun, in the northern hemisphere, remains slightly to the south, and so this would have provided the most light through the day.   This layout was not strictly adhered to, however. For instance, if we look at Asukadera, you would enter through the southernmost gate and you were then met with another gate for an inner compound.  This middle gate would lead you to a large courtyard, about 320 meters on a side, with a covered walkway, or gallery, along the entire circumference of the compound.  Entering through the middle gate one would have first noticed the large pagoda and not one but three golden image halls.  A path led to the pagoda, and then beyond from the pagoda to the central kondou.  There is even a stone where a large bronze lantern was likely situated between the pagoda and the kondou.  Based on archaeological evidence, it appears that there was originally just one image hall, directly north of the pagoda, but at a later date, they added two more kondou to the east and west of the pagoda.  This has been compared to a temple layout found in Goguryeo, but given that these were likely later additions, and we know that Baekje artisans were involved, I suspect that is just later coincidence. Connecting the layout of the temples to continental examples has been a keen area of study for many scholars.  The general theory is that temple layouts can help point to whether there was more of a Baekje, Silla, or Goguryeo influence during the construction of the temple, and what that might have meant for Yamato's international relations as well as various political factions in the court who may have leaned more towards one group or another. The last building at Asukadera, the koudou, or lecture hall, was directly north of the kondou, but you couldn't get there directly.  The entire pagoda and image hall compound was separate from the lecture hall, which stood north and apart, though still on the temple grounds, which would have been surrounded by an outer wall.   At this point, since we're talking about the layout of Asukadera and where it came from, I'm going to digress from the next of the four great temples and talk about two other early temples that are important for understanding Buddhist temple building at this time. So bear with me for this slight detour. The first of these is Shitennoji, the Temple of the Four Heavenly Kings, in modern Osaka.  This temple is said to have been built in 593, and is attributed to Shotoku Taishi.  Presumably he made a vow to do so during the war between the Soga and the Mononobe, which we discussed back in episode 91.  As you may recall from that and earlier episodes, the Mononobe were considered to be against the idea of Buddhism, while the Soga were promoting it.  Shitennouji was important, but doesn't show up in the Chronicles as much as other temples, and was all the way over in Naniwa.  As such, I suspect that it was not considered a good candidate for "national" temple status at the time.  Still, if we look at the original layout, Shitennoji is quite similar to what we see in Asukadera.  Everything is on a north-south axis.  You go through a middle gate to the inner compound.  There you find a pagoda, and past that, a lantern and then the kondou.  Unlike Asukadera, the koudou, or lecture hall, is incorporated into the back wall, such that the gallery continues from the middle gate around to either side, and then meets at the sides of the lecture hall.  There are also east and west gates, as well as other buildings, but the main layout is pretty comparable. The second is another temple, which also lays claim to being founded by Prince Shotoku Taishi, and which was not included in the four great temples.  This may have had to do with the fact that it wasn't in the Asuka valley, but also may have had to do with just the timing.  That temple is the famous one known as Horyuji.  Horyuji was founded on the site of the Ikaruga palace, said to have been the home of none other than Prince Umayado, aka Shotoku Taishi.  As such, one imagines it was quite the prominent temple in its day.  However, it was at a distance from the capital, and it also had the misfortune to have burned down in about 670, just before Ohoama ascended the throne, and it wasn't fully rebuilt until about 711, leaving a forty year gap where the temple was not necessarily at the forefront of Buddhism. Still, like Shitennoji, it is interesting to look at the original layout for Horyuji and compare it to Asukadera.  First off, you have the same north-south orientation, and you have the same separate, internal compound for the image hall and the pagoda.  Unlike in Asukadera, however, the kondou and the pagoda, which both faced south, were on an east-west axis, flanking the central pathway.  Entering through the middle gate one would have seen a five storey pagoda on the left and the kondo on the right.  The Koudou was outside the inner compound in the rear, along that central north-south axis.  There is also evidence of two other buildings.  One likely held a large bell—and possibly a drum—and the other was likely a sutra repository, where they could keep holy texts and various ritual implements. I will also note that, even though Horyuji burned down in 670 and was accordingly not that prominent during Ohoama's reign, it is absolutely worth visiting because substantial portions of those rebuilt buildings are still standing today. Indeed, both the Horyuji pagoda and kondou are among the oldest wooden buildings in the world. The central pillar of the pagoda was felled in 594 according to dendrochronological dating. The kondou was damaged by fire during a restoration in 1949, but about 15-20% of the original building from 670 still remains.  Going back to the Great Temples, the next of these to be built was Kudara Ohodera.  Kudara here means "Baekje", but this appears to refer more to the temple's location near the Kudara river, rather than to the kingdom of Baekje.  Kudara Ohodera is remarkable in a couple of different ways.  First off, there is the fact that it is the first temple with a firm royal lineage—that is to say a temple that claims to have been founded by the sovereign.  Asukadera was founded by Soga no Umako, the Prime Minister, and though Prince Umayado is said to have been the Crown Prince, nonetheless, he never reigned as sovereign, though he was considered the founder of both Shitenouji and Houryuuji.  Kudara Ohodera, however, is said to have been founded at the behest of Tamura, aka Jomei Tennou, who reigned from 629-641.  The temple appears to get its start in a record dated to 639, and by 645 it appears to be fully operational. There is another tale of its founding—in the Daianji Engi, the history of Daianji, a successor temple to Kudara Ohodera, there is mention of a Kumagori Dojo, and many modern histories claim that this was the actual first temple, but there isn't much evidence.  Donald McCallum, in his treatment of Kudara Ohodera's history in his book, "The Four Great Temples", suggests that the Kumagori Dojo story is likely a later legendary founding that got recorded, as there is scant evidence for it, and no mention of it in other records.  On the actual founding of Kudara Ohodera, however, there does appear to be general agreement with the Nihon Shoki, despite some minor differences in the dates. The call to build Kudara Ohodera comes alongside Tamura's also building Kudara Palace.  Kudara Ohodera was also built on a grand scale, and it is said to have had a nine-storey pagoda—almost double the size of a five-storey pagoda, which already towered over other buildings of the time. Despite all of this, for a long time it was unclear where Kudara Ohodera was actually situated.  There were several sites proposed, but most recently archaeological research on Kibi Pond seems to have placed the temple there.  At excavations on the southern side of the pond were found remnants of the foundations of two buildings, arranged in an east-west format.  The western foundation would appear to be for a pagoda—but one much larger than any of the five storey pagodas we've seen elsewhere.  And to the east was the foundation for what appears to be the kondo.  This golden image hall, however, is likewise much larger than any other hall of this time.  This arrangement would fit very well with a Houryuuji-like temple layout.  There were also various other traces that were consistent with the early mid-7th century, which would coincide with the 639-645 dates for Kudara Ohodera's construction.  Subsequent excavations appear to have found quarters for the priests, as well as at least part of a gallery wall and one gate, situated due south of the kondo.  There may have been another gate south of the pagoda.  The koudou, the lecture hall, may have been in the area that was later excavated to create the pond, and therefore we may never have any hard evidence of its location, despite numerous attempts to dig trenches to find more of the temple buildings.  This probably also means that, similar to Shitennouji, the lecture hall  was incorporated into the enclosing gallery wall rather than being outside, because if it was outside, then it likely would have been farther north and we would probably have seen some trace.  As it is, the lack of any trace suggests that it was inside or part of the enclosure with the pagoda and kondou. The large size of this archeological site concurs with what we know about Kudara Ohodera, both in its description and in the fact that it is referred to as "Ohodera", or "Great Temple"—no other temple has really been given that name directly, though there are a few references to "Ohodera"  that are ambiguous and might refer either to this temple or Asukadera..  Still, if this temple, sometimes also called Kibi Pond Temple due to its location, is *not* Kudara Ohodera then that just brings up more questions.  How could there have been such a monumental Buddhist temple this close to Asuka and within the bounds of the later Fujiwara-kyo and yet nobody thinks to mention it?  It doesn't appear to have been started and abandoned, as there were quite a few structures built.  So if this isn't Kudara Temple then someone has some 'splaining to do. Indeed, McCallum notes that while there are some objections, the preponderance of evidence seems to lean greatly in favor of the Kibi Pond site for Kudara Ohodera.  We still have yet to find the Kudara palace, however, so who knows.  There are also questions about the construction as various architectural features are missing in ways that are not consistent with other sites. Some oddities, such as a seeming lack of rooftiles given the apparent size of the building, actually may be a point in favor of this being Kudara Ohodera, since we know that the temple was moved in 673 when Ohoama requested that they build the Takechi Ohodera, which appears to have been Kudara's successor temple.  If they had reused the material from Kudara Ohodera to build, at least in part, Takechi Ohodera, that could explain why rooftiles and other such things are not present in the numbers expected at the Kibi Pond site. Takechi Ohodera is another bit of a mystery.  I can't help but note that Takechi is the name given Ohoama's son who was with him on the front lines of the Jinshin no Ran.  We also see a "Takechi no Agata-nushi", who is noted as the governor of the district of Takechi.  In all cases here it is spelled "Taka-ichi", or "high market", and it is not an uncommon name—we even find a Miwa no Kimi no Takechimaro.  In the record of the Jinshin no Ran it is noted that the governor of Takechi was possessed by the kami of Takechi and of Musa.  These were named as Kotoshironushi and Ikuikazuchi.  They claimed that they had been the kami that escorted Ohoama to Fuwa and saw him safely there.  As such, donations were made to their shrines.  Musa is an area in modern Takaichi district, which includes the area of Asuka, and is part of Kashihara city.  The Takaichi Agata Jinja—or the Takechi District Shrine—sits in the Shijo area of Kashihara city, north of Mt. Unebi. There are several proposed locations for Takechi Ohodera, but despite excavations, no clear temple features have been found.  As such, there isn't anything to clearly point to one or the other. What we do know is that Takechi Ohodera underwent another transformation.  According to the Daianji Engi, the Takechi Ohodera was renamed to Daikandaiji in 677.  There is no specific mention of this in the Nihon Shoki, other than a note that Takechi Ohodera was also known as Daikandaiji and a reference, in 679, of "fixing the names".  Personally, I can't help but wonder if this is a case of a nickname becoming the name-in-fact.  As I mentioned earlier in the episode, Daikandaijij, which can also be read as "Oho-tsukasa no Oho-tera" can be translated into something like Great Government Official Great Temple or Great Temple of the Royal Court.  We do know the location of this temple in later years, but this is probably not exactly where Takechi Ohodera was originally built. For one thing, it is suspicious that the temple lines up exactly with the later grid for Fujiwara-kyo, the later capital city that was built north of Asuka.  We also are told by the Daianji Engi that a nine storey pagoda and kondou were built between 697 and 707 CE.  There are also notes about activities at the temple mentioned in the Shoku Nihongi for the same period.  And yet there were also activities being held during that time which would not seem feasible if they were renovating in place.  So likely the new construction was at a new site—possibly near the old site.  And at this later site, the rooftiles were from a later period, closer to the period of the later construction and not really matching with earlier construction dates. So what did this temple of many names – Kudara Ohodera, then Takechi Ohodera, then Daikandaiji – actually look like?  We probably have a layout for the original temple and the later temple.  If Kibi Pond Temple is the original Kudara Ohodera, the original temple had the kondou and the pagoda on the same east-west axis, and likely had the koudou north of that – very Horyuji-like.  But based on the layout at the later temple site, we have something quite different.  From the central gate, there is a path straight towards the Kondou, with the Koudou directly north of that, and the nine-storey pagoda in an odd, off-set position, southeast of the kondou.  This disrupts the symmetry even more than the Kudara Ohodera layout.  There is some speculation that this asymmetry was temporary and that they planned to fill the other space but just never got around to it, but there is no indication that they had prepared for anything, either.  Also odd is the fact that the koudou, the lecture hall, was the same size as the image hall, the kondou, and that was roughly the same size as the enormous hall at Toudaiji, which is really saying something.  This really was a tremendous building, fitting for the main temple of the royal government. The third of the four great temples is Kawaradera, and this one is challenging to plot out chronologically as there isn't a lot of documentation.  There is no exact date for the building of Kawaradera.  There is a mention of it in 653, but the same entry in the Nihon Shoki also states that there are sources that claim it should be Yamadadera, instead.  Based on other evidence, this actually seems more likely.  Yamadadera is thought to have been the work of Soga no Kurayamada no Ishikawa no Maro, and it is where he eventually fled when accused of treason.  It was founded in 641, according to the Joguki, the record of Prince Shotoku, but construction didn't actually start until2 years later, and monks only began to occupy it in 648.  The following year, however, construction halted as that is when Ishikawa no Maro fled there and committed suicide.  Construction was resumed in 663, but still took time.  Still, even in the middle of this very long DIY project, it makes sense that there might be some activities in 653, even if construction was paused.   Later the temple would be completed, and seems to have had powerful backing.  Uno no Sarara, Ohoama's queen, was a granddaughter of Ishikawa no Maro, and so likely had a connection to the temple, but it never attained the status of a national temple the way the others had.  As far as its layout—it was similar to Shitennouji, with the pagoda, kondo, and koudou all in a line on the north-south axis. Kawaradera was another matter.  Though we aren't sure when it was built, exactly.  If we discount the 653 date as applying to Yamadadera instead, then the first date we really see anything at Kawara is Kawara Palace, built for Takara Hime—aka Saimei Tennou—who took up residence there when the Itabuki Palace burned.  Later it would be used for her mogari—her temporary interment.  The next mention of a temple at Kawara isn't until this reign, in 673, when Ohoama had the Buddhist canon, the Issaiko, copied, as I noted at the top of the episode.  So it must have been established and built some time before 673. Although we don't know when it was founded, we very clearly know where it was, as the foundations stones are still present, and quite clear—and unlike other Asuka era temples, it would stay in Asuka, rather than being removed up to the new capital at Heijo-kyo. Given everything else and its apparent importance, the lack of information on when Kawaradera was established is quite odd.  McCallum suggests that this could have been deliberate as a way to help delegitimize the temple in the 8th century, but also admits that it may have just been due to the general problems with early record keeping back in the day and there may not have been a good record of why and when the temple was founded.  The rooftiles are similar to those used during the time that the court was at Ohotsu.  I would also note that there is a connection between the foundation stones and a quarry up near Ohotsu at what is, today, Ishiyamadera.  That still doesn't tell us when Kawaradera was founded, as that could have been any time, and doesn't necessarily mean that it was during the time the court was in Ohotsu. Regardless of what textual evidence does or does not exist, the archaeological evidence is pretty staggering.  Even today you can go and see some of the exposed foundation stones.  This was a massive temple.  There was a south gate and then a middle gate just north of that.  The main enclosure was divided into two courtyards.  In the first, just beyond the middle gate, at the north end was the middle kondo, while in the courtyard itself, facing each other on an east-west axis, was a western kondou and the temple pagoda.  Past the middle kondou was a larger courtyard, with the koudou, or lecture hall, in the north, with a bell tower or sutra hall in the south west and southeast corners.  The walls of the enclosure were made up of a covered gallery, and around the outside of the northern courtyard, containing the koudou, were smaller chambers believed to be the monks quarters, something we don't necessarily see at all of the other sites. Despite being an important temple, and one of the Four Great Temples during the Asuka periods, when the capital eventually moved to Heijo-kyo, in modern Nara, Kawaradera had the distinction of being the only one of the four that was not moved as well. All three of the other Great Temples had new compounds built in Heijo-kyo, and the temples were thus "transferred" to the new capital.  Presumably that means that most of the monks and administration moved there, and those new temples took up the roles, duties, and responsibilities of the old temples.  The temple complexes in Asuka were not necessarily destroyed or deconstructed, but instead were apparently left to their own devices, becoming reduced in status.  Many of them fell into disrepair, and when disasters, such as fire, struck they were not rebuilt to the same extent as before, if at all.   Kawaradera, however, appears to have not been transferred.  It would eventually be replaced as one of the Four Great Temples by the temple of Koufukuji, which was specifically a temple for the Fujiwara family, who were having a bit of a moment in the Nara period.  Some have speculated that Kawaradera was specifically left behind in Asuka for that reason—so that the Fujiwara family temple could sneak into the ranks of national temples.  Or it may have been that Kawaradera had a particular connection to Takara Hime and the site of her interment.  If it was a memorial temple to her, then perhaps it didn't seem appropriate to remove it from its physical location.  McCallum also suggests that it was so powerful in its position in Asuka that it preferred to stay and keep its stipend-fiefs, perhaps believing that even the move to Heijo-kyo would be just another short fad, as had been Ohotsu and Fujiwara-kyo.  Of course, if so, they were sorely mistaken. And so Kawaradera would eventually fade from the picture, but during the time of Ohoama's reign, and into that of his immediate successors, it seems that it certainly held some sway. The fourth of the Four Great Temples was the temple of Yakushiji—the temple of the Medicine Buddha.  This is the latest temple of the bunch.  Its construction was ordered in the year 680 in response to Ohoama's queen, Uno no Sarara, falling ill.  And so he vowed to build a temple for her—specifically a temple to Yakushi Nyorai, the Medicine Buddha, whom we discussed last episode.  That said, there is considerable time between the order to construct a temple and getting enough of it built to actually be functional.  I haven't really touched on this, except when I briefly discussed Yamadadera and how long that took to build, but all of these temples were massive works, much more complicated than the traditional palace buildings.  For the most part, palace architecture could be built relatively quickly with the tools and labor available.  This was a good thing, seeing as how, for many years, the sovereign had moved again and again, either because of the previous sovereign's death in the palace or just because they chose a new location for a palace.  As such, one couldn't spend years building a new palace.  So palace buildings were simply made with wooden posts, sunk into the ground, with thatched roofs.  In a few examples we see attempts to use wooden boards or tiles, but they weren't complicated. A temple, on the other hand, was something different.  Temples were largely wood, but they were massive in size and their roofs were covered in heavy ceramic tiles.  All of that weight had to be properly distributed on a strong base—simple posts were not likely to work.  Instead they were built on raised stone foundations.  That's great for us looking at them, today, but at the time it would have been an inordinate amount of labor.  Hence why a temple like Yamadadera took so long to build. So Yakushiji may have been founded in 680, but was likely not finished until much later, which is why we don't really see it in the records for Ohoama's reign and why the order for national temples probably only states that there were just two or three.  However, it would become one of the four great temples, and is also notable because, in its transfer to Heijokyo, it largely retained its shape and layout, meaning that you can go to it, today, and still get some sense of what it may have been like back in the Asuka period.  Granted, there are certainly differences, but there are enough similarities that it is likely worth a visit.  Many of the other temples were significantly modified when they were rebuilt in the new capital in Nara.  The layout for Yakushiji is a basic rectangular layout.  North of the central gate there is not one, but two pagodas, on an east-west axis from each other, flanking the path to the kondo, roughly in the center.  Finally the koudou at the north end, built into the roofed gallery.  The modern Yakushiji, a UNESCO world heritage site, maintains one of the pagodas from 730.  Other buildings have been lost and rebuilt over the years.  Today, the covered gallery only goes around half of the compound.  This temple would be important, but mostly in the period following the current reign. This period of the four Great Temples perhaps gives us some insight into the relationship between Buddhism and the State.  Early on, Buddhism was the province largely of the Soga family, and Soga no Umako was apparently the most powerful figure of his day.  He founded Asukadera, and early temples weree founded by Soga or their associates, including Prince Umayado.  McCallum points out that the National Temples, however, were, with one exception, founded by sovereigns.  Kudara Ohodera was the first, Kawaradera was likely founded for Takara Hime, and Yakushiji was founded for Queen Uno.  The only one of the four that wasn't expressly founded on a sovereign's order was that of Asukadera, the temple by Soga no Umako.  This may explain why it was both included and excluded as a national temple in the Chronicles.  After all, there is no doubting its importance, but the narrative of a single, strong, royal house is somewhat impeded by the idea that one of those temples was founded by what was, for all of his power and authority, a private individual.  Ultimately they didn't include it in the edict and yet still acknowledged it as one of the Great Temples. McCallum also points out that these four may not have been fixed quite so early on.  For example, on the matter of Houryuuji—there is a bronze plaque that mentions an "Ikaruga no Ohodera", suggesting that the Ikaruga Temple—that is to say Houryuuji, founded on the estates of Prince Umayado—was at one time granted that title.  Of course, there are questions as to the exact date of the inscription, and whether or not they meant "Ohodera" in the later sense of a national temple or simply in the sense that it was large; and the term may have meant something else, earlier on. The roster of official temples, the Tsukasa no Tera or Kanji, would grow over time, but that is something for a later period.  It is worth noting, though, that the Chronicles at this point seem to distinguish between three types or levels of temples at this time, based on other edicts that we see.  There is also the matter of temple names. The first edict is from the 5th day of the 4th lunar month of 679, six years into Ohoama's reign.  The declaration states that the court would consider the history of any temple with sustenance fiefs and add or remove them as appropriate.  This suggests that there were temples with sustenance fiefs—that is, that had stipends based on lands whose official output went to their upkeep—and temples without such fiefs.  The latter were likely more local temples, likely funded by local elites, possibly out of actual devotion, or an attempt to gain the power that Buddhism presumably brought, or possibly just in emulation of the central court, much as the peripheral elites had also constructed the keyhole shaped kofun.  Along with the adjustments of stipends, we are also told that the administration quote-unquote "fixed" the names of the temples. This again goes to the government's control of the temples and Buddhism.  McCallum suggests that what is meant here is that they moved away from locative names to Buddhist names for the temple; up to this point, temple names appear to be about the location of the temple.  So we have Asuka dera, or Asuka Temple, built in Asuka.  Kudara Ohodera is Kudara Great Temple because it was by the Kudara river and the Kudara palace.  When it was moved to Takechi, they changed the name to Takechi temple.  Kawaradera was at Kawara, while the temple we know as Houryuuji was known at the time as Ikaruga Temple—or possibly Ikaruga Great Temple.  But later these temples would be known by their Buddhist names, so Asukadera is Houkouji.  Kudara Ohodera becomes Daikandaiji—and in fact, it is after this point that we see Daikandaiji in the narrative.  Ikaruga dera—though not one of the yondaiji, or four Great Temples—becomes Horyuuji.  I'm not quite so sure about Kawaradera, but Yakushiji, which is founded after this decree, comes to us with a Buddhist name rather than just the name of a location. This change in name likely simplified, somewhat, the concept of moving, or transferring the temples.  Rather than establishing a brand new temple with new administration and everything, they could build a new temple, but grant it the name and rights of the old temple.  The old temple grounds could still be used and occupied—it was still *a* temple, but it was no longer *the* temple, at least for official purposes.  It would be strange, however, to move the Asuka Temple up to the area of modern Nara city and still call it the Asuka Temple. The year after reassessing the stipends and fixing the names of the temples we get the edict about the 2 or 3 national temples.  And we've mostly discussed that, but here I would just point out that it does add a third distinction to the types of temples.  So we have temples with no stipends, temples with stipends—but they would only last for 30 years total after which they were expected to find new sources of funding—and the national temples, which would presumably receive funding through the government in perpetuity—or until the court changed its mind. So why do we care about any of this?  Obviously Buddhism has had a huge impact on Japanese culture.  However, this isn't just about the religion as an idea, but about the institutions.  These temples—especially these great temples—contained a fair amount of wealth.   It wasn't just the golden images, or the elaborate amount of work and materials that went into the creation of the buildings.  There was also the sustenance-fiefs that were paying for the upkeep.  These temples were also being managed by formal government administrators.  They also performed rituals that the court relied on.  Association with these temples was no doubt important.  Later we see princes and other members of high status families taking high ranking positions, and the temples ended up cultivating their own power.  Over time, the power of various Buddhist institutions would grow,  often challenging or even rivaling the power of the court itself. There are a few other items from this reign that we see related to these temples and Buddhism, more generally.  In 677 we see a Buddhist festival at Asukadera, where the entire canon was apparently reda out.  The sovereign himself showed up and did obeisance to the Three Precious Things—an interesting bit of religious piety and humility.   At the same time, he had all of the Princes and Ministers find one person each to renounce the world and become a monk or nun—both men and women were chosen, without apparent distinction.  We are also assured that they all did so of their own volition, and weren't forced.  In 679, we see a regulation on the clothing of priests and nuns, as well as the men and horses who  accompanied them when they traveled.  If priests are going around with a full on noble retinue, well, that probably says something about the status of priests—at least the abbots and heads of these institutions. 680 – A fire breaks out at the nunnery at Tachibana temple.  Tachibanadera is situated south of Kawaradera, and similar to that temple, it seems to have previously been the site of a royal palace and also isn't recorded as being founded in the Nihon Shoki—it appears fully formed in this record.  Tachibanadera's own records seem to suggest that it was founded in 606, and claims a founding by Shotoku Taishi.  It is also said to be the site of the palace where Shotoku Taishi was born to his mother, Princess Anahobe no Hashibito, consort of Tachibana no Toyohi, aka Yomei Tennou.  Shotoku Taishi is also the subject of the primary image of Tachibana temple, today.  Although Tachibanadera wasn't one of the Four Great Temples, it was likely connected to one—Kawaradera.  Not only was it built on the same north-south axis as Kawaradera, but some of the tiles are similar to Kawaradera's founding tiles.  The layout was similar to Yamada-dera or Shitennouji, with the pagoda, kondou, and kooudou, all in a single north-south orientation.  It is possible that Kawaradera was a monastery for male monks while Tachibanadera may have been the complementary nunnery for female initiates.  680 had a lot going on.  In the 10th lunar month, the sovereign handed out alms to monks and nuns—silk and cloth.  A month later, Ohoama vowed Yakushiji in hopes that it would help his wife, Queen Uno, who was unwell.  He also granted a general amnesty, likely to just add further merit.  Apparently it was successful, as she would go on to live for quite some time after that, even helping to take the reins of government when Ohoama himself fell ill. In 682, Princess Hidaka fell ill.  190 people, both men and women, were pardoned for capital or lesser crimes, in an attempt to make merit, and the following day we are told that over 140 people renounced the world at Daikandaiji—likely on the Princess's behalf. The year after that, 683, we see the sovereign making appointments to the official buddhist offices of Soujou, Soudzu, and Risshi—Doctors of the Law.  This was probably a somewhat regular occurrence, though this is the first time we see the Risshi, it seems.  The mention here is apparently due to the admonition given that "Those who control the monks and nuns should act according to the law."  Definitely seems to be something there—perhaps a reason as to why the Soujou and Soudzu were being appointed.  But the Nihon Shoki doesn't give us a lot more to go on other than speculation. Later that same year, in the 7th lunar month, we see priests and nuns gathered at the palace for the first ever ango, or retreat.  An ango is where priests and nuns of different temples are brought together.  The term refers to a practice said to come from the time of Shakyamuni, before there were temples.  Shakyamuni's acolytes, who spent much of the year wandering, would return to one place during the rainy season. At that time they would listen and discuss Shakyamuni's teachings.  In some sects, this practice of coming together would be particularly important, and it was a mark of honor for how many retreats a monk might have attended over the years. In 685, the court promoted Buddhism with an edict requiring every household to maintain a Buddhist altar, with a statue of the Buddha and a copy of a sutra inside.  It is unclear to me if this was just for merit-making or what, but it must have been somewhat lucrative for the various temples, who would have likely been the source for said sutras, and, at least peripherally, the statues as well.  Later that year, in the 4th lunar month, there was another ango at the palace.  The month after that, Ohoama went to Asukadera and presented precious objects and worshipped.  In the 8th lunar month Ohoama went to Joudouji – Aston claims this is Asukadera, also known as Houkouji—and the next day he visited Kawaradera and provided rice to the monks there.  One month after that, Ohoama was feeling ill, so the court ordered Daikandaiji, Kawaradera, and Asukadera—the three Great Temples that were fully operational at that point—to chant sutras for his sake.  In return they were granted various quantities of rice. Ohoama recovered for a time, but it was perhaps a precursor of what was to come.  A month later a monk from Baekje and a lay monk were sent out to seek a medicinal herb known as white okera.  Today, a similar compound is known in Chinese traditional medicine as Bái Zhú.  A few months later Ohoama went to the medicinal herb garden of Shiranishiki, and a few weeks later he was presented with Bai Zhu, the boiled white okera.   That same day, ritualists performed the Chikonsai, the "Calling of the Spirit".  All of this seems to indicate the early onset of symptoms that may have been temporarily abated, but likely were part of the disease or illness that would eventually take his life. But we covered most of that last episode, and we are already dragging on longer than I expected, so I think I'm going to end it here.  Coming up in the narrative, since I started to mention it, I'll probably take a look next at the founding of the new capital of Fujiwara kyo, and what that would mean, along with other initiatives that would outlive Ohoama. 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.

Journalist Lee Sanders is back with his WWE Royal Rumble 2026 Predictions as this year promises to bring big returns and surprises as the Road to Wrestlemania begins! Join Lee as he's giving his takes on what we're in store for the show while going over key story arcs so far. WWE Royal Rumble 2026 Card as of 1/27/2026:▶Undisputed WWE Championship Match: Drew McIntyre vs. Sami Zayn.▶Career Threatening Match: Gunther vs. AJ Styles.If Styles loses, he must retire.▶Men's Royal Rumble Match: Cody Rhodes, Gunther, Jey Uso, Rey Mysterio, Dragon Lee, Penta, Roman Reigns, Solo Sikoa, Jacob Fatu, Bron Breakker, Logan Paul, Bronson Reed, Austin Theory, Je'Von Evans, Oba Femi, 15 more TBA.▶Women's Royal Rumble Match: Iyo Sky, Rhea Ripley, Roxanne Perez, Liv Morgan, Raquel Rodriguez, Bayley, Lyra Valkyria, Asuka, Chelsea Green, Jordynne Grace, Charlotte Flair, Alexa Bliss, Nia Jax, Lash Legend, Giulia, Maxxine Dupri, Becky Lynch, 13 More TBA——————————————————————LEE SANDERS PRESENTS: THE 2025 WRESTLING AWARDS is LIVE NOW! GO VOTE VIA https://lvuyvns43o1.typeform.com/to/khRz548W

The team is back and ready to talk what they love!!! Lots of news to discuss and so many WWE shows to cover!!! Things get confusing as Hater Mike doesn't know whether he is playing chess, checkers or connect four.......Arianna has had enough of his 2 cents and gives his change back!!! We come up with our own ideas for AJ Styles exit, Royal Rumble predictions and a wishlist for surprise superstars!!! CHEERS!!!JERKING THE CURTAINROUND TABLE OF TOPICSNEWSTNA live!!! Nando and Jonathan's experience Elon Musk a potential buyer for WWE…..good or bad???Vikingo signed to WWEShane McMahon set to be the first ever AEW GM Rumor…..WWE purchasing license for Judas music???Powerhouse Hobbs is WWE, now known as Royce Keys Tommaso is All Elite “You Just Made the List” Top 5 wishlist for Royal Rumble SMACKDOWN Already off to a bad start with Sami kicking off the show and lemon pepper steppers Randy pushing for title run….does it happen? Carmelo gets assist from Miz after another banger of a match with Dragunov Cody and Jacobs face off is epic!!! I mean just think about the offer Jordynne….Jades days as champion are numberedDoes CharBliss have a RR moment???Wow Solo!!! MFT is your new tag champions Nick keeping Truths balls safe and thoughts on his message to AJ Styles Drew speaks nothing but the truth Sami is loved in Rhiyad……..just saying SNMECody and Fatu put on a helluva match……DQ was the right choice Team Rhiyo wins, right choiceAJ and Shinsuke put on a great match, lots of hits in the feelers for those that saw them wrestle in 2016 Big surprise, hometown hero gets the win RAWThe Phenomenal 1 kicks off RAW….is RR his last match???AJ Styles vs Punk moves the fucking needle The ladies put on a great match…..Stephanie still showing that ankle isn't goodWill Finn listen to Punk? Adam Pearce is up to something and I like it…..Heyman looks nervous Steph and Raquel are cooking……let's gooooGunther's good……hate to say it but the man cooks as a heel Great to see the Creed Brothers back Can Otis/Tazawa have a great match against the Usos? Becky, Kairi and Asuka are gold!!! This Toronto crowd sucks as bad as a USA crowdFinn crashes a legends match NXTJoe Hendry does not appearTag Team mayhem What's Nikkita Lyons up to???What does Ethan want with Myles???Tony speaks next week…..finallyIs Zaria getting too petty???Keanu Carver needs a better finisher Royal Rumble Predictions!!!Check out the Smackdown Siblings on TikTok Episodes dropping weekly!!!Follow on the gram @the.funkaholiks.pod THEE POD THAT TALKS WHAT THEY LOVE 

In this week's 5 Yrs Ago Flashback episode of the Wade Keller Pro Wrestling Post-show (1-25-2021), PWTorch columnist Zack Heydorn and PWTorch contributor Robert Vallejos discussed WWE Monday Night Raw with listener calls and emails. Topics included Edge's return, his successful Raw promo, what opportunities are available for him at WrestleMania, and whether or not he has a chance to win the Royal Rumble. Other topics include the idea of less is more with Drew McIntyre and Goldberg, Alexa Bliss as a future Raw Women's Champion, the success of the Fiend vs. Randy Orton storyline, the issue WWE has on their hands with Riddle vs. Lashley, the newly signed WWE Network to Peacock deal, and much more.Become a supporter of this podcast: https://www.spreaker.com/podcast/wade-keller-pro-wrestling-post-shows--3275545/support.

In this week's episode of the Wade Keller Pro Wrestling Post-show from five years ago (1-22-2021), PWTorch editor Wade Keller was joined by Tom Stoup, cohost of the “PWT Talks NXT” PWTorch Dailycast and VIP podcast “8 Years Back” to discuss WWE Friday Night Smackdown including the latest with Roman Reigns, Paul Heyman, Adam Pearce, and Kevin Owens, plus Charlotte & Asuka vs. Riott Squad with the latest Billie Kay development, Royal Rumble talk including a lot of potential winners on and off the current TV roster, Sasha Banks vs. Reginald, Big E vs. Apollo Crews for the IC Title, Dominic Mysterio vs. King Corbin, and more. Stoup, as usual, brings his expertise on NXT to the conversation for various related sidebars about NXT-related topics coming out of Smackdown.Then, in a bonus segment, we bring you a previously VIP-exclusive Wade Keller Hotline reviewing the year-ago episode of WWE Smackdown from Jan. 24, 2020 start to finish including The Fiend signing the strap match contract in blood, Big E oddly has help oiling up his body, Lacey gets emotional talking about being a role model, John Morrison vs. Kofi Kingston, and more including the final Royal Rumble hype and final clues and hints regarding possible winners including dissecting Corey Graves comment about Kofi Kingston.Become a supporter of this podcast: https://www.spreaker.com/podcast/wade-keller-pro-wrestling-post-shows--3275545/support.

We are talking about everything wrestling in the WWE world!!! Nando T and Jonathan will be live at TNA on AMC, be sure to look for us!!! We will be on TV!!! haha......all kidding aside todays episode we discuss the new roster on NXT and give first impressions......plus round table of topics, you just made the list and a breakdown of highlights from Smackdown and RAW!!! CHEERS!!!JERKING THE CURTAINROUND TABLE OF TOPICSNEWSTNA spending some of that AMC money……Elana Black and Daria Rae have been signed Becky says last run, last contract Tommaso is officially done with WWEBaron Corbin to AEWChelsea hints at Unreal spinoff focused on female locker room “You Just Made the List” Top 5 WWE superstar logos SMACKDOWN The Champ kicks off the show and has a marching band…..no rematch for Cody makes this story more interesting Tourney kicks off with an RKO…….poor Miz Who knocked out Fatu's teeth??? Drew running from him makes me nervous Wyatt Sicks want their lantern back, the message is poetic from Uncle Howdy…..better without the mask???Cody getting MJ like with the fans This UK crowd is confusing…..boos and cheers for Cody…..either way Cody is pissed Matt Cardona putting over Trick and Kit……sucks my hairy ass Cody vs Fatu is grrrreat for business Chelsea gives her best but comes up short against the Muscle Muffin Dragunov losing to Sami is bad for business RAWGunther and AJ kick off the show, Gunther playing head games Nattie going heel, this could get interesting What is my GM up to??? Think he's had more than a drink Would have rather heard Jey enter RR on social media What's that look from Roxeanne???We need more Penta, Rey and Dragon Lee….AP you sneaky devil

In this week's 5 Yrs Ago Flashback episode of the Wade Keller Pro Wrestling Post-show (1-18-2021), PWTorch editor Wade Keller was joined by Ryan Sullivan from the PWTorch VIP podcast focused on ROH, “Podcast of Honor,” to review WWE Monday Night Raw with live callers and emails. They talked about the Alexa Bliss vs. Asuka headline match, Miz & Morrison welcome the return of Gillberg after advertising Goldberg, A.J. Styles vs. Ricochet shine in the ring, the Charlotte-Ric-Lacey storyline moves forward after an awkward Charlotte vs. Peyton Royce match, and more with callers and emails.Then in a bonus section, the one-year ago Wade Keller Hotline reviewing the Jan. 20, 2020 episode of Raw start-to-finish including Lana & Bobby Lashley vs. Rusev & Liv Morgan Andrade vs. Rey Mysterio in ladder match for the U.S. Title, Viking Raiders vs. Seth Rollins & Buddy Murphy, Paul Heyman and Brock Lesnar preview Rumble with a Ricochet interruption, Becky Lynch vs. Kairi Sane, Drew McIntyre vs. Randy Orton, and more.Become a supporter of this podcast: https://www.spreaker.com/podcast/wade-keller-pro-wrestling-post-shows--3275545/support.

[0:00-0:20] Opening banter - Joe making Jade Cargill references, Anthony catching up on wrestling news[2:00-2:30] Introduction and show setup - Discussing Monday Night Raw's quality issues[2:30-4:00] Raw show structure critique - Too many women's matches, lack of coherent booking, disappointing for live Brooklyn audience[4:30-5:30] Kabuki Warriors vs Rhea/IyO Sky tag match - Best match of the night, good action but questionable placement as opener[9:30-13:00] Asuka/Shayna Basler Twitter incident - Cultural misunderstanding about toughness compliment[14:30-15:30] Stranger Things promotion - Just a van, no actors, completely underwhelming tie-in[22:30-25:00] Gunther/AJ Styles segment - Gunther looking weak, poor booking decisions[29:00-32:00] Maxxine vs Becky Lynch - Too much time given, Maxine too green for featured spot[21:30-22:30] Stephanie Vaquer injury angle - Rushed off TV despite being over with fans[33:00-35:00] Paul Heyman group criticism - None ready for main event spots except possibly Drew McIntyre[34:00-35:00] Logan Paul/Austin Theory promo - Disconnected and ineffective[38:00-44:00] CM Punk main event - Stumbling through promos, match with Bron Breaker was sloppy[40:00-48:00] Bron Breakker concerns - Too green, dangerous spots, needs shorter matches[49:00-52:00] Liv Morgan return - Poorly positioned after multiple women's matches, crowd was dead[54:00-58:00] Judgment Day storyline - Falling apart, no clear direction for members[58:00-1:05:00] Overall show critique - Poorly structured, felt like contractually obligated content[1:05:00-1:08:00] International shows vs US shows - Better matches given to international audiences[1:05:00-1:07:00] Saudi Arabia performance center discussion[1:09:00-1:13:00] Commercial breaks - Excessive ads on Netflix, VPN workarounds[1:13:00-end] Wrap-up and closing thoughtsBecome a supporter of this podcast: https://www.spreaker.com/podcast/wrestling-soup--1425249/support.

Anthony Missionary Thomas breaks down the latest Monday Night Raw from the Kia Center in Orlando! With Joe on vacation, Missionary goes solo to deliver his unfiltered thoughts on the new streaming format, wild backstage drama, and all the in-ring action.In this episode:The Vision's new member and Paul Heyman's mic workCM Punk's return and his face-off with Bron BreakerThe Vince McMahon retirement lawsuit and behind-the-scenes revelationsWomen's division shakeups and Nikki BellaGunther's dominance, R-Truth's comedy, and the USOs' tag team triumphCrossover moments, and quirks of watching WWE on NetflixPlus, Missionary tackles fan reactions, wrestler injuries, and the ever-evolving landscape of pro wrestling. Become a supporter of this podcast: https://www.spreaker.com/podcast/wrestling-soup--1425249/support.

WWE ended 2025 with two major title changes and the stage set for an intriguing 2026 -- and Getting Over is here to break it all down. Host Adam Silverstein and co-host Chris Vannini open with The Main Event [18:10] covering Drew McIntyre's Three Stages of Hell challenge to Cody Rhodes, CM Punk and Bron Breakker going face to face and Austin Theory's introduction to The Vision. "The Silver King" and "Vintage" then tackle The Good, The Bad and The Ugly [52:25], including The Usos and Carmelo Hayes winning championships, GUNTHER taking a step down from his peak, Finn Balor possibly rebounding into the top of the card, Becky Lynch putting over Maxxine Dupri, what to expect in Kabuki Warriors vs. IYO SKY & Rhea Ripley, plus much more. Follow Getting Over on Twitter, Bluesky & YouTube @GettingOverCast.EXCLUSIVE NordVPN Deal ➼ https://nordvpn.com/GETTINGOVER | Try it risk-free now with a 30-day money-back guarantee!