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The Dazai no Sochi--the head of the Yamato government in Kyushu--was a powerful position, with a lot of autonomy with lucrative opportunities.  The people in this position were often powerful members of the court capable of representing the sovereign.  They would often go on to become quite powerful in their own right.  So who were the movers and shakers that held this prestigious position during Uno no Sarara's reign?  This episode, we take a look at those who held the position and those who supported them. For more, check out our blogpost:  https://sengokudaimyo.com/podcast/episode-151 PS:  Hang around to the end (or check the end of the transcript) for information on some possible updates coming to the show. Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is Episode 151: The Dazai no Sochi of the late 7th century   Tsukushi no Masaru was busy.  A new boss was coming in, and he wanted to make sure everything was prepared.  The Dazai may have been about as far as one could get from the capital and still be in Yamato, but it was also the first—and sometimes only—encounter some would have with the archipelago, so there was no excuse to be slacking off.  Of course, this was hardly his first new boss, though for as long as he'd been on the job, each one could well be his last.  He was getting a bit long in the tooth, after all.  Twenty-nine years was a long time to be working in the same position.  As Masaru paused, he thought back on some of the people he'd served.  There was Soga no Akae—he was ambitious.  Apparently he'd been in some rather compromising positions before coming out, but he'd done well enough when he went back.  Shame that he backed the wrong horse. That did bring a chuckle to old Masaru's throat, though.  He remembered when Prince Kurikuma had come out there, to the the Dazai, , and there were still people around who told stories of him.  When those Afumi court stooges had showed up to try and conscript the barrier guards, Prince Kurikuma and his sons just stared them down.  Everyone had been afraid that it would end in bloodshed, or at least that there would be consequences for defying the court, but Kurikuma was adamant, and the messenger had left with his tail firmly between his legs. Then there was Shima. By the time he came, Masaru already knew how everything was supposed to work. He may not have been in charge, but that wasn't his ambition.  It was enough for him to be good at what he did.  He didn't need to go all the way to the Palace and deal with the politics there—there were enough politics out here already.  Shima, though, he was clearly suited for that Palace life.  He was a capable administrator, but Masaru could tell he was ambitious.  When he left, everyone knew that he would be going on to bigger and better things. And now there was another Prince coming out. So they would get the government offices prepared and greet him with proper fanfare.  They'd bring him in and hold the ceremonies, and then they would get down to work.  A stream of officers would present him with what they were working on and what had to happen.  Masaru would be there to help make sure that everything was running smoothly and nothing got too out of hand.  And that was the way things worked out on the edge of the realm.   Welcome back to Sengoku Daimyo.  We are still covering the reign of Uno no Sarara, and, similar to last episode, we are going to continue to talk about the people who made up Yamato at this time.  This episode, more specifically, we are going to be turning away from the capital, in Asuka, and looking all the way over to Tsukushi—modern Kyushu—and at the people who served as Dazai no Sochi, or head of the local government out there, as well as the bureaucrats and staff that worked for them—at least as far we know.  Many of them went on to have considerable careers that took them well beyond Kyushu.  At the same time, we'll take a look at some of the things that happened under their rule as what Aston translates as the "Viceroy of Tsukushi". After that, I have a special announcement about the podcast at the end of the episode, so if you are interested in learning more about what we plan on doing, please listen all the way to the end to hear about some plans for the future. And with that out of the way, let's begin. So we are talking about the position of Dazai no Sochi or the Viceroy of Tsukushi.  Often these people are referred to only as being of the "Tsukushi no Dazai" or the "Tsukushi no Ohomochi".  The term "Sochi" appears later, and we first see this term applied to Prince Kawachi, in 689.  It seems to show up with two different characters, which might be a term from the later Taihou code that was retroactively applied or may refer to an evolution of the position over time.  I'm honestly not sure.  There is still plenty of confusion over what was meant in some of the references. We've discussed this position before on the podcast: This was the sovereign's representative to the world outside of the archipelago.  Not only did the Dazai no Sochi  oversee all of Tsukushi—all of Kyushu— and extensive defensive forces stationed there and in the outlying islands, but they oversaw all diplomatic and trade missions to and from the archipelago.  Envoy missions would come to Tsushima, where they would get a local pilot and send word ahead.  They would then be received at the government center, the Dazai, near modern Fukuoka and Hakata bay.  For most envoys, this was as close as they would ever get to Yamato proper.  They would offload their goods there and be put up at the government supplied quarters in Wogohori.  They would be wined and dined there, entertained as appropriate to their status, while word was sent on to the capital.  In rare cases, envoys would be sent on another journey through the inland sea to Naniwa, and then on to Asuka, but otherwise their journey would end at the Dazaifu.  Any return gifts would come back with the correspondence from the capital, and thus be handed out to the envoys and their escorts before the mission was sent back home to Silla, Tamna, or wherever they had come from. Being the middle man in this operation offered a lot of power and authority, but it also would have been quite lucrative.  While diplomatic missions brought gifts for the court, they also brought  trade goods, of which the Dazai no Sochi could have first  pick.  This is on top of the fact that this position often came with a stipend equaling the labor of hundreds of individuals.  Many of the Dazai no Sochi would serve limited terms, eventually returning to Asuka, where we see them take on powerful positions. Take, for example, our first Dazai no Sochi, Tajihi no Mabito no Shima. Tajihi no Shima was born, we are told, in or around 624 to Tajihi no Maro and a daughter of Ohotomo no Hirafu.  Tajihi no Maro, Shima's father was a powerful noble in the court of Ohoama, aka Temmu Tennou, and he had enough standing that he was one of the named individuals who provided eulogies for Ohoama on the occasion of his passing.   The Tajihi family were quite well placed: they were descendants of Hinokuma no Takata no Miko, aka Senka Tennou, Shima's great-grandfather.  This earned them the kabane of "Mabito", or "True Person" because of their royal lineage.   Tajihi no Shima was placed in charge of the Dazai from at least 682.  His predecessor that we know about is Prince Yagaki, who was dismissed around 676, and we don't know who filled the gap between him and Shima. Shima had quite the run.  We don't know exactly when he returned to the court in Asuka, but it cannot have been later than 689, when we see Awada no Mahito in the position.  A year later, in 690, Shima was made Udaijin, or minister of the right.  That's a huge deal and we will talk about that in a bit, but what did Shima actually oversee during his tenure as Dazai no Sochi? We have quite a few events attributed to him, this reign.  In 686, we see the Tsukushi no Dazai sending tribute in the form of human beings:  Common men and women of Goguryeo, Baekje, and Silla, along with 62 priests and nuns.  We aren't told where these men and women came from, but I suspect that they were refugees or captives from all the fighting on the peninsula.  That they were given as tribute suggests to me that they were enslaved—or at the very least they were not free.  If they were uneducated, they were likely put to work as labor, perhaps building out the new capital or opening new farmlands.  Later we see the various missions from Silla around the death of Ohoama, and the back and forth that went on, there, and in 688 the Tsukushi no Dazai entertained Kara, a Minister of Tamna, aka modern Jeju island, who had been sent by the king of that small country.  You may recall that Tamna, while late to the game, may have been one of the last holdouts of an early Japonic speaking people outside of the archipelago. Being the Tsukushi no Dazai, Shima would not have only been concerned with foreign envoys, but also with two other groups of Hayato—specifically the Ohosumi no Hayato and the Ata no Hayato.  Little is known about them, other than that Yamato considered them to be distinct ethnic and cultural groups living in the far south of Kyushu.  We've talked before about how southern Kyushu maintained a significantly different material culture through Kofun period until more recent times.  We also have indication that they had a distinctive shield and even art style—the famous "Hayato shields" appear to have been appropriated by the court, along with a contingent of Hayato men that were expected to act as an exotic guard for the sovereign and the court.  The earliest reliable evidence we have for them is a record from 682.  There are some questions as to whether or not they were related to the groups previously called Kumaso or even the Tsuchigumo, but there is no clear historical or archaeological  evidence linking them other than the common cultural finds in Kyushu more generally. The Ata and Ohosumi Hayato may have been distinct clans or lineage groups living in Ohosumi and the area of modern Satsuma.  We have a record in 687 of the Ata no Hayato attending Ohoama's funeral and presenting a eulogy.  The chiefs who came brought 337 others—a sizeable contingent—and they were all given presents by the court.  Later, we would see presents given out to 174 Hayato by Shima's successor in the Dazai, Awada no Mahito, and then in 692 we know that the court sent priests to preach Buddhism to Ata and Ohosumi.    In 695, Hayato of Ohosumi were entertained in the capital, and they even held a wrestling match for the Queen and her attendants in the area west of Asukadera, by the site of the famous Tsuki tree. So the Hayato would have been another group that Shima no doubt dealt with on a somewhat regular basis in his capacity as Dazi no Sochi—and then later on when he returned to Asuka and took up his new role as Udaijin.   And as I mentioned, that appointment was a Big Deal.  The position of Udaijin had been vacant since Nakatomi no Kane, one of the infamous leaders of the Afumi court, was non-consensually removed from the position—and this plane of existence—when he was executed in 672, at the closure of the Jinshin no Ran.  After that, Ohoama appears to have been gun-shy about sharing power with anyone outside the royal family.  The position had been left vacant for about 18 years.  So what made Uno no Sarara take up Shima as Minister of the Right?  And what about the Minister of the Left, or the Sadaijin? Well, we don't have a Sadaijin, but we do have a Dajodaijin in the form of Prince Takechi, Ohoama's first-born son.  The Dajodaijin was the Prime Minister in charge of the entire Dajokan, the Council of State, made up of the ministers of the left and right and the 8 bureaus of the government.  The Sadaijin and Udaijin served under the Dajodaijin, in that hierarchical order, with the Sadaijin generally being considered higher in precedence.  So it looks like, in this case, they had the Dajodaijin, Prince Takechi to run the Council and Shima, as Udaijin would have been responsible for ensuring the administration of the eight bureaus was properly carried out. That Shima was appointed just under Prince Takechi again shows the power and influence he likely had and the trust he must have had from Uno no Sarara.  Remember, the Crown Prince, Kusakabe, had died before he could take the throne.  Uno was enthroned as Queen, while the Crown Prince, Karu, was still a minor.  Whereas Ohoama had his wife and many sons to help him run things, Uno no Sarara was running thin.  As had been seen with Prince Ohotsu, there was always the threat that one of Ohoama's other sons could be propped up on the throne.  Uno had to look after Karu's birthright, but there was no guarantee that he would make it to adulthood in times before modern medicine.  It appears that Prince Takechi was actually considered the next in line, just in case something happened to Karu before he could ascend the throne, which makes sense that Prince Takechi was also trusted as Dajo Daijin.  Shima's place as Udaijin must have been indicative of similar trust that he would look after the royal family's interests.  This was no doubt helped by the role he played as Dazai no Sochi. As Udajin, Tajihi no Shima went on to have a rather incredible career.  He was given 4 cho of land for his residence.  This appears to be around 10 acres or so—a not inconsiderable amount of land, and it probably refers to the amount of land he was granted in the new Fujiwara capital city.  Later, in the Nara capital of Heijo-kyo, Prince Nagaya's residence was about that size and Fujiwara no Nakamaro's residence is thought to have been about twice that.  This would have given Shima space for multiple buildings, sprawling gardens, servants quarters, quarters for his wives and children, and much more. Tajihi no Shima would continue in his role as Udaijin, and would eventually, be promoted to the position of Sadaijin, a post he held only briefly, as he passed away almost a year later. He was not forgotten, however.  It is thought that he was the model for one of the suitors of Kaguya Hime in the famous story of Taketori Monogatari—the tale of the Bamboo Cutter.  Taketori Monogatari, also known as Kaguya Hime Monogatari, is considered the oldest known story in the Monogatari form.  It was probably written in the late 9th or early 10th century, with references to it appearing in works as early as 909 CE.  This suggests that Tajihi no Shima and others were still remembered, at least in part, over a century later. Shima is also thought to have been the patron of the famous poet, Kakinomoto no Hitomaro, one of the famous 36 immortal poets.  We'll have to include Hitomaro in a later episode, though we might come back to him after this reign, as he isn't mentioned in the Chronicles, but we do have some fragmentary biographical information thanks to his inclusion in the Man'yoshu.  In fact, he's probably one of the most famous poets in the Man'yoshu who is not otherwise mentioned.  We are told that he was the court poet during the reign of Uno no Sarara, so it makes sense that Shima may have very well been his patron and helped him get his start. Now while Shima was back in Asuka, making it big in the court, the position of Tsukushi no Dazai had to be filled, and we are told that the mantle was taken up by Awada no Mahito no Ason.  This name is a bit tricky, as it seems to have two kabane:  Mahito and Ason.  Since his father is said to have been Kasuga no Awada no Omi no Kudara, the assumption seems to be that "Mahito" was his name, rather than his kabane.  Although it was likely pronounced "Mabito" at the time, I'm going to go with the modern pronunciation of "Mahito" in part to distinguish it from the kabane.  A quick side note:  When reading names from this period, we usually see the kabane coming right after the family name, as the kabane is basically a rank for the family and not the individual.  But we do occasionally see the kabane tacked on at the end of a name, as in Awada no Mahito's case.  I would also like to quickly draw your attention to his father's name:  Kudara.  That can also be read as Baekje.  Was this an indication that his father or an ancestor came from the continent, perhaps from Baekje?  Or just that he had close ties to that kingdom?  I couldn't find anything specific, but it seems interesting that he was put in place at the Dazai, where dealing with the continent would have been an important part of his duties. Awada no Mahito was not just a noble of the court, and even if his father was of Baekje descent, that may not have been the main thing that gained him the position.  It may have also had to do with an earlier incident.  We are told that in 653 Mahito was one of those who traveled with the 2nd envoy to the Tang court as a scholar monk.  He would later return to secular life, but that experience must have been a big feather in his cap, helping him land a good position at court.  In fact, in 685, we are told that he was Jikikwoushi rank—a fairly respectable position for anyone at the time—and he apparently tried to get his father raised to the same rank as he was.  Aston translates the record as saying he was willing to give his rank to his father, but it is unclear to me if this means he was offering to give up his rank altogether.  At the very least it seems that he felt awkward outranking his father—a good, filial attitude, it would seem.  However, Ohoama didn't care.  In the past, rank may have been given to entire families, but now the court was giving rank to individuals, and the rank Mahito had earned was his, not his father's.  And so his request was denied. Four years later, Ohoama was gone and Awada no Mahito was sent to the Tsukushi no Dazai.  We are told that he was in that position as of 689.  If that was the position of Dazai no Sochi, however, he didn't hold it for long, as Prince Kawachi was raised up to that position that same year, and here we have a bit of a conundrum.  Mahito is only mentioned as "Tsukushi no Dazai" while Prince Kawachi is specifically mentioned, at least twice, as Tsukushi no Dazai no Sochi.  There are some who suggest that Mahito may have been the Dazai Daini, an assistant to the Dazai no Sochi—effectively the second-in-command it would appear.  This makes some sense, when you consider it, and he may even have been acting Dazai no Sochi until Prince Kawachi was appointed. Of course, because our records are quite lackluster, and we are never actually told when Tajihi no Shima left the position, it is possible that Awada no Mahito was actually the Dazai Sochi for many years leading up to 689, and that Shima had returned to Asuka some time ago.  This is the problem with the way things are written—sometimes they mention a name and sometimes just a position, and rarely do they mention when someone stepped down. Still, Mahito oversaw a few things that we can be somewhat sure about as they happened after he is first mentioned in the position, though it was all in the same year.  For one thing, he is the one who presented gifts to the 174 Hayato in the first month of 689.  This included cloth, ox hides, and deerskins.  He was also there when the Queen sent relief to the Barrier Wardens whose terms were up.  These were the Sakimori, a position set up to defend the archipelago and repel any potential invasions.  I would assume they were regularly rotated out, especially if they were expected to man the fortifications out on some of the islands.  It is interesting that we don't often see them referenced, so it isn't clear to me why the reference was made here—it may have just been a note in one of the sources the Chroniclers were using. Later that same year, we also see garments being given out—likely meaning official court clothing—to the Tsukushi Dazai and others.  This was probably to bring them all in line with the latest formal wear being used in the court in Asuka.  We also know that in the 6th month of that year they entertained the Silla envoys, who were given various presents. And then, two months later, Mahito is out and Prince Kawachi comes in.  At the same time that Prince Kawachi is being made the Dazai no Sochi, our previous Dazai no Sochi, Tajihi no Shima, had his rank and fief increased.   I doubt this was a coincidence, and it is one of the things that, for me, lends credence to the idea that Shima had just then returned to Asuka and Prince Kawachi was his replacement, suggesting that Mahito had really just been in an acting capacity while the change over was taking place. Unfortunately, if we were looking for more information about Prince Kawachi's background, we would be disappointed.  Although he is a prince, probably descended from Nunakura, aka Bidatsu Tennou, we don't have a lot about him.  He—or someone with the same name, since we do see these Princely titles get reused, it seems—is found in the reign of Ohoama traveling with Ohotomo no Yasumaro and Fujiwara no Ohoshima to go entertain Gim Jisyang of Silla.  Later we see a Prince Kawachi delivering eulogies during Ohoama's funeral.  That suggests he held an important position, and that he was somewhat familiar with the continent, but we don't get a whole lot more.  Our next evidence is when he was appointed to the post of Dazai no Sochi in 689, a position he would hold until his death in 694—which may also explain why we just don't see too much of him in the record.  A promising career may have been cut short, as happened all too often back in that day and age. Still, as Dazai no Sochi, he had plenty to keep him busy.  Not a month after he arrived, Isonokami no Maro and Ishikawa no Mishina arrived at the head of a delegation.  They were there to deliver patents of rank to members of the Tsukushi government and to inspect the fortifications at the edge of the archipelago.  These were the same fortifications being manned by the newly arrived Sakimori. Speaking of the members of the Tsukushi government, it took a lot of people to make the Dazaifu work, not just the Sochi giving people orders about what they should do.  There were numerous assistants helping to keep everything running.  Some of them would have just been dealing with the Sochi's own residence, while others were clerks, guards, and more.  It really was a miniature version of the court in Asuka, and would have required a lot of people to tend to it.  And we know of at least one of them:  Tsukushi no Fubito no Masaru, whose imagined thoughts we heard at the top of the episode.  In 691, Masaru was recognized for 29 years of service as a secretary to the Tsuksuhi no Dazai.  Twenty-nine years in place suggests to me that he would have likely been one of the longest serving members of the Tsukushi government center.  He would have known where all the bodies were buried—perhaps quite literally.  While the Dazai no Sochi was often a temporary appointment, sometimes just for a few years, they would have likely leaned on Masaru for his expertise.  This is just like how modern government appointees like ambassadors may come and go, including for political reasons, but they rely on permanent staff, including a lot of locals, to provide the institutional knowledge they need to do their jobs.  One can assume that if Masaru had been successful for 29 years he knew how things were supposed to work.  And so I hope that his superiors made sure to remember that when Secretary's day rolled around. Prince Kawachi didn't make it 29 years, but he made it five.  He might have gone even longer, but he died in office in 694 and was posthumously raised in rank for his service.  History is full of stories, but in real life, the stories don't always follow the expected narratives.  As much as we'd like to think otherwise, good, moral people do not always triumph and sometimes those who do awful things are never punished.  And some times stories come to abrupt ends.  Of course, looking back, it just is what it is.  Prince Kawachi's life becomes little more than a footnote.  And yet, what if he had gone on?  Would he have followed Tajihi no Shima to help become one of the grand ministers of the court?  Unfortunately, we will never know.  He could have been a rising star, but we just know about his passing. Five months after Prince Kawachi's untimely death, he was followed in the post by Prince Mino.  Prince Mino would continue in the position, it seems, through the end of the reign in 697—or at least nobody else was appointed until 700, when Isonokami no Maro—apparently the same one who had previously come out to inspect the fortifications during Prince Kawachi's tenure—was appointed.  Although he came into the position in the next reign, we'll still touch on him, as he was another notable figure at this time. Looking back at Prince Mino, however, we seem to run into a problem—there are too many Princes Mino in the record.  If you just use the English translations, you'll find several references to Prince Mino, but if you look at the original text, you'll see that there are at least three different spellings.  For one it means "Beautiful Field" and another is just "Three Fields".  A third "Mino" is spelled with characters that don't necessarily create obvious meaning, and may just be a phonetic spelling. It is possible that all of these Princes Mino are the same.  Spelling wasn't standard, and different characters could be used for the same name.  On the other hand, we have one set of characters being used to describe a Prince Mino who supported Ohoama during the Jinshin no Ran, while another, the "Three Fields" Prince Mino, describes one of the sons of Prince Kurikuma, who was with his father in Tsukushi when the Afumi court came calling.  Since travel wasn't necessarily an overnight endeavor—unless you were Ohoama, rushing through the mountains to the east—it would seem that the Prince Mino in Tsukushi is unlikely to be the same one as the Prince Mino who joined Ohoama's forces back in the Home Provinces. So let's make the assumption that Prince Mino—Prince "Three Fields" Mino—is one person and the others are separate.  What do we know about him? Well, he appears to have had experience with Tsukushi and the government out  there, since he would be the son of Prince Kurikuma, a former Tsukushi Dazai no Sochi.  We talked about Prince Kurikuma before, back in numerous episodes, but particularly in episodes 128 and Episode 144, as well as references in betweend. Prince Kurikuma was not only a significant factor in the outcome of the Jinshin no Ran, denying the Afumi court the resources of all of the defenders at the Tsukushi fortifications, he shows up in local legends in Tsukushi still today.  So he definitely seems to have had an impact on the region.  It also suggests that Prince Mino had connections in the area through his father. After his father's posting as Dazai no Sochi ended, Prince Mino appears to have returned with him to Asuka.  He is described as a key member in Ohoama's court.  He was one of the Princes mentioned in the audience at the Daigokuden in 681, when Ohoama instituted the commission to bring together the various court sources that we presume would eventually lead to the creation of the Chronicles—the Nihon Shoki and the Kojiki.  Later, he become a daibu, a high official, of the Household Bureau, responsible for the household of the sovereign, the sumera no mikoto.  This meant the upkeep of the palace, the kitchens, and the various servants waiting on the sovereign and his family.  This also means that he was likely close to the movers and shakers of the court. One of the projects under his purview appears to have been the laying out of a new palace and a new capital city.  In 682 he headed up the investigations at the place called Nihiki, determining that it would be a good location for what would eventually become Fujiwara-kyo—a project still underway in Queen Uno's reign.  He was also sent out to Shinano two years later to look for a site for a second capital.  It ended up not happening, but he spent a couple months and eventually came back with a map of the region.  It may be that the Fujiwara-kyo project took up a lot of Mino's time and effort, because we then don't hear from him for another decade, during which Ohama passed away and so much more happened.  Assuming he was still involved with the Fujiwara capital project, however, we see that in 691 there was a ceremony held for the tranquility of the new capital—a Chin-sai or, what we would today call a "Ji-chin-sai".  This is a "land pacification ceremony" done when breaking ground on a new building or other project.  So it looks like planning and land clearing had taken some 10 years, but it was finally ready to get started.  Later that same year we hear of them laying out the residences of high ranking nobles, like the Udaijin, Tajihi no Shima, and we also see the Queen inspecting the roads.  Then, a year later in 692, they were holding the land pacification ceremony for the new palace.  The queen would move into the new palace in the very last months of 694. But by that time, Prince Mino was on to his next assignment.  He had been appointed Tsukushi Dazai no Sochi earlier that year following the death of Prince Kawachi.  Not much more is said of Tsukushi for the next three years of the reign, but we do see the Hayato visiting Asuka, presumably with Prince Mino's assistance. We don't have a clear idea of when Prince Mino retired—it's certainly not in the Nihon Shoki—but we know that he did because he was succeeded in the role by none other than Isonokami no Maro, who would take up the position in 700.  Prince Mino, on the other hand, returned to the court, where he would eventually pass away in the year 708. And that was the last Dazai no Sochi who held the position during this reign, but I do want to talk about the one who came after Prince Mino just a bit—though more because this was an up-and-coming court noble whom we should be watching. Isonokami no Maro was born, by all accounts, in the year 640.  Despite his name he was actually born to a family that we know somewhat well from much earlier on: The Mononobe.  In fact, his father is apparently Mononobe no Muraji no Umaro, and he appears to be descended from the main line of the Mononobe family, which had declined ever since Mononobe no Moriya had been defeated and killed by Soga no Umako and others. And it seems that the Mononobe curse of being on the losing side in a contest for power hit Maro during the Jinshin no Ran, because we see him, at that time referenced as Mononobe no Muraji no Maro, along with two servants, or Toneri, serving Prince Ohotomo—aka Koubun Tennou—up to the very end.  In fact, when Ohotomo fled and the Afumi court deserted him, only Mononobe no Maro and the servants stayed with him when he eventually strangled himself. And one would think that would be it.   You were with the rival for the throne in the most contentious fight in recent memory.  You couldn't protect him and you were on the wrong side.  Sure, Ohoama was going to pardon you because he couldn't just rid himself of half of the court and hope things would still run smoothly—that would be a surefire recipe for disaster, and nobody wanted the government crippled like that.  However, you can't imagine that those on the losing side would be given any position of trust or authority. And yet, in 676, we see that Mononobe no Maro was sent to Silla.  And he wasn't just helping out: he was sent as the chief envoy of Ohoama's court.  That is quite the turnaround in four years, and we don't really know why, but it has been speculated that Ohoama was actually impressed.  While other members of the Afumi court fled and abandoned Ohotomo to his enemies, Maro and the two toneri with him did not, staying with Ohotomo until the bitter end, and likely conveying what had happened to the other side once it was all over.   That kind of loyalty was impressive, especially back then. It is also thought that Maro may have benefited from the fact that Enoi no Okimi, who was also descended from the Mononobe family, fought on the side of Ohoama.  This is a common scenario we see throughout Japanese history, where different members of the same family fight on different sides of a conflict, often meaning that no matter who wins the family can still claim to have been on the winning side.  When Okimi passed away in 676 he was posthumously recognized as the ujigami, or clan head, of the Mononobe, leading some to suspect that a bit of his shine may have rubbed off on Maro as well. In 684, when the various kabane were being rectified by Ohoama's court, the Mononobe no Muraji were included as Ason, or Asaomi.  There is some thought that around this time is when Maro changed his name to Isonokami, which is a name that was previously used by members of the Mononobe, including one of the brothers to Mononobe no Moriya.  We see him mentioned as Isonokami no Maro in 686, as one of those giving a eulogy for Ohoama: specifically he gives the eulogy on behalf of the Houkan, or Nori no Tsukasa, the Judicial officers.  He is mentioned right after Fuse no Miushi, whom we talked about last episode, who would go on to become a Dainagon and, later, Udaijin, or Minister of the Right. The first connection between Isonokami no Maro and Tsukushi was in 689, and we noted it earlier—he came out to inspect the fortifications as well as to hand out patents of rank to the court officials working out there on the edge of the realm.    He would return to Asuka in time to be a part of Uno no Sarara's official enthronement ceremonies.  There he is named Mononobe no Maro, and is in charge of the shields.  Given what we know of the role of the Mononobe as the early soldiers of the court, it makes sense that he would play this role, and that they would use the name Mononobe rather than Isonokami.  In the same way, the ritual was conducted by Fujiwara no Ohoshima, but he is recorded as Nakatomi no Ohoshima, probably because these were roles specifically for the Mononobe and Nakatomi, rather than for the Isonokami and the Fujiwara. This is another thing that can be quite frustrating when researching Japanese history—names can change at the drop of a hat, and people often had various ancestral names and titles that could be pulled out for various political or ceremonial reasons.  If you don't have the history or understand the nuance it can be easy to just think that it is a different person altogether.  And when you don't have much information, sometimes you have to ask yourself which is it? Maro would stay close to Queen Uno, even accompanying her to Ise shrine, and then, in the following reign, he would succeed Prince Mino as Dazai no Sochi in the year 700.  It isn't clear, however, if he left for the Dazaifu immediately, since in 701 he is noted as having been promoted from the office of Chunagon to Dainagon, and in that same year he went with Royal Prince Osakabe to pay respects at the house of the late Udaijin, Tajihi no Shima, who had just passed away.  He then left for Tsukushi in 702—or possibly headed back.  But in 703, he was once again back in Asuka, paying condolences on the death of the next Udaijin, Abe no Miushi—aka Fuse no Miushi, the same one whom Maro had pronounced a Eulogy with during the funeral ceremonies for Ohoama.  Isonokami no Maro would go on to take the mantle of Udaijin, and then eventually Sadaijin as well.  He would be raised up to the second rank, along with the famous Fujiwara no Fubito, who took the vacated position of Udaijin.  This meant that technically Maro was the senior of the two, though many people think that Fujiwara no Fubito held most of the actual power.  Regardless of that, Isonokami no Maro nonetheless would go on to become the highest ranking court noble before his eventual death in 717.  At that point he was 78 years old, by the reckoning of the day, and he had seen multiple sovereigns, several bloody conflicts, and the creation of two permanent capitals—Fujiwara kyo and Heijo kyo, in modern Nara.  He went from being a supporter in the Afumi court, on the wrong side of the Jinshin no Ran to become the highest ranking court noble in the land.  He would be granted the head of the Mononobe family and would continue to prosper as Isonokami.  It was truly a remarkable career over an incredible span of time. And there you have it.  A look at some of those that were sent out to the Dazaifu in Tsukushi.  In later years, the post of Dazai no Sochi would be seen more as a burden than a blessing, but at this point it was still a lucrative and powerful position.  Several of those involved in the Dazaifu or who held the position as Dazai no Sochi would go on to even more powerful positions back in Asuka.  Whilst this posting did move you further away from the politics—perhaps not always a bad thing—it also put you atop a structure where one had considerable power, authority, and autonomy, at least at this point. Next episode we'll get back to the court in Asuka and take a look at a little more of what is going on.  Before I end this, however, a quick administrative note about the podcast.  This creation is a labor of love.  It was started largely as a way to get myself to regularly dive into the Chronicles and really see what was going on.  In particular, I was excited about the Asuka period, because I don't think we really have enough of a sense of what life was like and what was going on back then.  It was clearly a very dynamic time, and yet we tend to see it through the lens of later Nara and Heian court culture, which was still very much evolving.  The stories that I *didn't* know about were what drew me to this project, and I hope that we've all learned a bit more as the project has continued. And we are reaching the end of the area that is covered by the main Chronicles, the Kojiki, the Nihon Shoki, and the Sendai Kuji Hongi, which have been our main guides through this period.  But that doesn't mean we are bringing things to a close. Next we have the Shoku Nihongi and many other grecords, and I am going to keep up with the project and the schedule as best I can.  In fact, it looks like I may be able to devote even more time to it in the near future as some drastic life changes are coming for me, such that I will no longer be working a 9-to-5 job while also trying to get this podcast out like clockwork twice a month—not to mention my other passion, teaching traditional Japanese martial arts here in the DC region at a local not-for-profit dojo.  This is happening as we are also in the process of building a house, traveling, and more.  But it does mean that we are going to be looking into alternative sources of funding beyond just donations.  We are eternally grateful to everyone who has donated, but I may end up doing something that I've been putting off for a while: allowing advertisements.  I want to do this so that we can continue to offer this for podcast for free, but hosting, staying up to date on sources, etc. does cost money.  I'm not looking to make a huge profit, but if we can at least get the podcast paying for itself, that would be a good start. Before I do that I'll look to find a way that we can get subscribers on Patreon and elsewhere ad-free copy.  I just need to figure that out, but once I do, I'll let you all know. So there you have it.  We aren't going to stop the podcast, but we may be adding a bit more to it in the future.  I hope, though, that we can do more beyond the historical chronicles.  For instance, did you know that we have an English translation of a 17th century cookbook up on our website, SengokuDaimyo.com?  I would love to redact those recipes and maybe provide some cooking videos for anyone who would want to try them.  A shoutout to Max Miller of Tasting History, who reached out to us about using a couple of our translations for his episodes on historical Japanese cooking – Max is a great guy and his series and cookbook are well worth following.  But there's a lot more to explore: one of my favorites so far that we've tried is "keiran", or "eggs": doughy balls filled with brown sugar and cooked in a miso based soup.  I don't know if there is anything like that still being served in Japan, but it's a strange and pleasant recipe and I would love to do that again and record it for everyone to try. All of this is in the works, and nothing will change immediately, but I wanted to keep you all in the loop.  Thank you so much for listening, I can't tell you how much it means. And of course, as always, 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.

A new Netflix movie dropped, so of course we need to check it out! Can we take the tale of the Bamboo Cutter and turn it into a compelling story with cute anime girls singing? Maybe! Tune in today for our review of Cosmic Princess Kaguya0:00 - Intro0:46 - First impressions2:32 - Pacing a 2.5 hour movie11:24 - Sticking the landing18:55 - Throuple vs Mother-Daughter23:48 - References and similarities to other shows31:51 - Miles' vocaloid era and what is a vocaloid?36:37 - Yachiyo's identity38:06 - Favorite songs (or lack thereof)42:40 - The world of Tsukuyomi 49:11 - Neon Genesis Princess Kaguya52:07 - Final thoughts

Episode 546: This week we review the third film in Studio Colorido's Netflix deal, the directorial debut of Shingo Yamashita which is a reimagining of a classic Japanese folk tale: Cosmic Princess Kaguya! Based on the folk tale "The Tale of the Bamboo Cutter", this modern day take follows a girl who finds a baby in a utility pole who turns out to be Princess Kaguya!

Bedtime story about a Japanese princess Kaguya born in the bamboo forest and her journey of returning back home. Relax and fall asleep with a guided visualization while listening to this sleep story.

This episode we will finish up the travels of Xuanzang, who circumnavigated the Indian subcontinent while he was there, spending over a decade and a half travelings, visiting important Buddhist pilgrimage sites, and studying at the feet of learned monks of India, and in particular at Nalanda monastery--a true center of learning from this period. For more, check out our blogpost page:  https://sengokudaimyo.com/podcast/episode-122 Rough Transcript Welcome to Sengoku Daimyo's Chronicles of Japan.  My name is Joshua and this is episode 122:  Journey to the West, Part 3 The courtyard at Nalanda was quiet.  Although hundreds of people were crowded in, trying to hear what was being said, they were all doing their best to be silent and still.  Only the wind or an errant bird dared speak up.  The master's voice may not have been what it once was—he was definitely getting on in years—but Silabhadra's mind was as sharp as ever. At the front of the crowd was a relatively young face from a far off land.  Xuanzang had made it to the greatest center of learning in the world, and he had been accepted as a student of perhaps the greatest sage of his era.  Here he was, receiving lessons on some of the deepest teachings of the Mahayana Buddhist sect, the very thing he had come to learn and bring home. As he watched and listened with rapt attention, the ancient teacher began to speak….   For the last two episodes, and continuing with this one, we have been covering the travels of the monk Xuanzang in the early 7th century, starting around 629 and concluding in 645.  Born during the Sui dynasty, Xuanzang felt that the translations of the Buddhist sutras available in China were insufficient—many of them had been made long ago, and often were translations of translations.  Xuanzang decided to travel to India in the hopes of getting copies in the original language to provide more accurate translations of the sutras, particularly the Mahayana sutras.  His own accounts of his journeys, even if drawn from his memory years afterwards, provide some of our most detailed contemporary evidence of the Silk Road and the people and places along the way.  After he returned, he got to work on his translations, and became quite famous.  Several of the Japanese students of Buddhism who traveled to the Tang dynasty in the 650s studied under him directly and brought his teachings back to Japan with them.  His school of “Faxiang” Buddhism became known in Japan as the Hosso sect, and was quite popular during the 7th and 8th centuries.  Xuanzang himself, known as Genjou in Japan, would continue to be venerated as an important monk in the history of Buddhism, and his travels would eventually be popularized in fantastic ways across East Asia. Over the last couple of episodes we talked about Xuanzang's illegal and harrowing departure from the Tang empire, where he had to sneak across the border into the deserts of the Western Regions.  We then covered his time traveling from Gaochang, to Suyab, and down to Balkh, in modern Afghanistan.  This was all territory under the at least nominal control of the Gokturk empire.  From Balkh he traveled to Bamyan, and then on to Kapisa, north of modern Kabul, Afghanistan.  However, after Kapisa, Xuanzang was finally entering into the northern territories of what he knew as “India”, or “Tianzhu”. Here I would note that I'm using “India” to refer not to a single country, but to the entirety of the Indian subcontinent, and all of the various kingdoms there -- including areas now part of the modern countries of Afghanistan, Pakistan, Bangladesh, and Sri Lanka.  The Sinitic characters used to denote this region are pronounced, today, as “Tianzhu”, with a rough meaning of “Center of Heaven”, but it is likely that these characters were originally pronounced in such a way that the name likely came from terms like “Sindhu” or “Induka”.  This is related to the name of the Sindh or Indus river, from which India gets its name.  Xuanzang's “Record of the Western Regions” notes that the proper pronunciation of the land should be “Indu”.  In Japan, this term was transmitted through the Sinitic characters, or kanji, and pronounced as “Tenjiku”.  Since it featured so prominently in the stories of the life of the Buddha and many of the Buddhist sutras, Tenjiku was known to the people of the Japanese archipelago as a far off place that was both real and fantastical. In the 12th century, over a thousand stories were captured for the “Konjaku Monogatarishu”, or the “Collection of Tales Old and New”, which is divided up into tales from Japan, China, and India.  In the famous 9th or 10th century story, “Taketori Monogatari”, or the “Bamboo-Cutter's Tale”, about princess Kaguya hime, one of the tasks the princess sets to her suitors is to go to India to find the begging bowl of the Buddha.  Records like those produced by Xuanzang and his fellow monks, along with the stories in the sutras, likely provided the majority of what people in the Japanese archipelago knew about India, at least to begin with. Xuanzang talks about the land of India as being divided into five distinct parts—roughly the north, south, east, west, and center.  He notes that three sides face the sea and that the Snow Mountains—aka the Himalayas—are in the north.  It is, he says, “Wide in the north and narrow in the south, in the shape of a crescent moon”.  Certainly the “Wide in the north and narrow in the south” fit the subcontinent accurately enough, and it is largely surrounded by the waters of what we know as the Indian Ocean to the west, the east, and the south.  The note about the Crescent Moon might be driven by Xuanzang's understanding of a false etymology for the term “Indus”, which he claims comes from the word for “moon”.  Rather, this term appears to refer to the Indus River, also known as the Sindh or Sindhus, which comes from an ancient word meaning something like “River” or “Stream”. Xuanzang also notes that the people of the land were divided into castes, with the Brahman caste at the top of the social hierarchy.    The land was further divided into approximately 70 different countries, according to his accounts.  This is known broadly as the Early Medieval period, in India, in which the region was divided into different kingdoms and empires that rose and fell across the subcontinent, with a total size roughly equivalent to that covered by the countries of the modern European Union.  Just like Europe, there were many different polities and different languages spoken across the land – but just as Latin was the common language in Europe, due to its use in Christianity, Sanskrit was the scholarly and religious language in much of India, and could also be used as a bridge language.  Presumably, Xuanzang understood Sanskrit to some extent as a Buddhist monk.  And, just a quick note, all of this was before the introduction of Islam, though there were other religions also practiced throughout the subcontinent, but Xuanzang was primarily focused on his Buddhist studies. Xuanzang describes India as having three distinct seasons—The hot season, the rainy season, and the cold season, in that order.  Each of these were four month long periods.  Even today, the cycle of the monsoon rains is a major impact on the life of people in South Asia.  During the rainy season, the monks themselves would retreat back to their monasteries and cease their wanderings about the countryside. This tradition, called “Vassa”, is still a central practice in many Theravada Buddhist societies such as Thailand and Laos today, where they likewise experience this kind of intensely wet monsoon season. Xuanzang goes on to give an in depth analysis of the people and customs of the Indian subcontinent, as he traveled from country to country. So, as we've done before, we'll follow his lead in describing the different locations he visited. The first country of India that Xuanzang came to was the country of Lampa, or Lamapaka, thought to be modern Laghman province in Afghanistan.  At the time it was a dependency of Kapisa.  The Snow Mountains, likely meaning the Hindu Kush, the western edge of the Himalayas, lay at its north, while the “Black Mountains” surrounded it on the other three sides.  Xuanzang mentions how the people of Lampa grow non-glutinous rice—likely something similar to basmati rice, which is more prevalent in South Asian cuisine, as compared to glutinous rice like more often used in East Asia. From Lampa he headed to Nagarahara, likely referring to a site near the Kabul River associated with the ruins of a stupa called Nagara Gundi, about 4 kilometers west of modern Jalalabad, Afghanistan.  This was another vassal city-state of Kapisa.  They were still Mahayana Buddhists, but there were other religions as well, which Xuanzang refers to as “heretical”, though I'm not entirely sure how that is meant in this context.  He does say that many of the stupas were dilapidated and in poor condition. Xuanzang was now entering areas where he likely believed the historical Buddha had once walked.  In fact, Lampa was perhaps the extent of historical Buddha's travels, according to the stories and the sutras, though this seems unlikely to have been true.  The most plausible locations for the Historical Buddha's pilgrimages were along the Ganges river, which was on the other side of the subcontinent, flowing east towards modern Kolkatta and the Bengal Bay.  However, as Buddhism spread, so, too, did stories of the Buddha's travels.  And so, as far as Xuanzang was concerned, he was following in the footsteps of the Buddha. Speaking of which, at Nagarahara, Xuanzang mentions “footprints” of the Buddha.  This is a Buddhist tradition found in many places.  Xuanzang claims that the Tathagatha, the Englightened One, or the Buddha, would fly, because when he walked the land itself shook.  Footprint shapes in rock could be said to be evidence of the Buddha's travels.  Today, in many Buddhist areas you can find footprints carved into rock conforming to stories about the Buddha, such as all the toes being of the same length, or other various signs.  These may have started out as natural depressions in the rock, or pieces of artwork, but they were believed by many to be the actual point at which the Buddha himself touched down.  There are famous examples of these footprints in Sri Lanka, Thailand, and China.  Of course there are also traditions of creating images of the footprint as an object of worship.  Images of footprints, similar to images of the Great Wheel of the Law, may have been some of the earliest images for veneration, as images of the Buddha himself did not appear until much later in the tradition.  One of the oldest such footprints in Japan is at Yakushiji temple, and dated to 753.  It was created based on a rubbing brought back by an envoy to the Tang court, while they were in Chang'an. Like Buddha footprints, there are many other images and stories that show up multiple times in different places, even in Xuanzang's own narrative.  For example, in Nagarahara Xuanzang also shares a story of a cave, where an image of the Buddha could be just barely made out on the wall – maybe maybe an old carving that had just worn away, or maybe an image that was deliberately placed in the darkness as a metaphor for finding the Buddha—finding enlightenment.  This is not an uncommon theme in Buddhism as a whole.  In any case, the story around this image was that it had been placed there to subdue a naga. Now a naga is a mythical snake-like being, and  we are told that this particular naga was the reincarnation of a man who had invoked a curse on the nearby kingdom, then threw himself from a cliff in order to become a naga and sow destruction.  As the story went, the man was indeed reborn, but before he could bring destruction, the Buddha showed up and subdued him, convincing him that this was not right.  And so the naga agreed to stay in the cave, where the Buddha left an image—a shadow—to remind the naga any time that its thoughts might turn to destruction. Later in his travels, at a place name Kausambi, Xuanzang mentions another cave where the Buddha had subdued a venomous dragon and left his shadow on the cave wall.  Allowing for the possibility that the Buddha just had a particular M.O. when dealing with destructive beings, we should also consider the possibility that the story developed in one region—probably closer to the early center of Buddhism, and then traveled outward, such that it was later adopted and adapted to local traditions.  From Nagarahara, Xuanzang continued to the country of Gandhara and its capital city of Purushapura, aka modern Peshwar.  This kingdom was also under vassalage to the Kapisan king.  Here and elsewhere in the journey, Xuanzang notes not only evidence of the historical Buddha, but also monasteries and stupas purported to have been built by King Kanishka and King Asoka.  These were important figures who were held in high regard for spreading Buddhism during their reign.  Continuing through the region of Gandhara, he also passed through Udakhand and the city of Salatura, known as the birthplace of the ancient Sanskrit grammarian, Daksiputra Panini, author of the Astadhyayi [Aestudjayi].  This work is the oldest surviving description of classical Sanskrit, and used grammatical and other concepts that wouldn't be introduced into Western linguistics for eons.  Daksiputra Panini thrived around the 5th or 4th century BCE, but was likely one of the reasons that Sanskrit continued to be used as a language of scholarship and learning even as it died out of usage as the day to day language of the common people.  His works and legacy would have been invaluable to translators like Xuanzang in understanding and translating from Sanskrit. Xuanzang continued on his journey to Kashmira, situated in the Kashmir Valley.  This valley sits between the modern states of Pakistan and India, and its ownership is actively disputed by each.  It is the namesake of the famous cashmere wool—wool from the winter coats of a type of goat that was bred in the mountainous regions.  The winter coat would be made of soft, downy fibers and would naturally fall out in the spring, which the goatherds harvested and made into an extremely fine wool.  In the 7th century and earlier, however, the region was known not as much for its wool, but as a center for Hindu and Buddhist studies.  Xuanzang ended up spending two years in Kashmira studying with teachers there.  Eventually, though, he continued on, passing through the country of Rajpura, and continuing on to Takka and the city of Sakala—modern day Sialkot in the Punjab region of modern Pakistan.  Leaving Sakala, he was traveling with a group when suddenly disaster struck and they were accosted by a group of bandits.  They took the clothes and money of Xuanzang and those with him and then they drove the group into a dry pond in an attempt to corral them while they figured out what they would do—presumably meaning kill them all.  Fortunately for the group, there was a water drain at the southern edge of the pond large enough for one man to pass through.  Xuanzang and one other went through the gap and they were able to escape to a nearby village.  Once they got there, they told the people what had happened, and the villagers quickly gathered weapons and ran out to confront the brigands, who saw a large group coming and ran away.  Thus they were able to rescue the rest of Xuanzang's traveling companions.  Xuanzang's companions were devastated, having lost all of their possessions.  However, Xuanzang comforted them.  After all, they still had their lives.  By this time, Xuanzang had certainly seen his fair share of life and death problems along the road.  They continued on, still in the country of Takka, to the next great city.  There they met a Brahman, and once they told him what had happened, he started marshalling the forces of the city on their behalf.  During Xuanzang's stay in Kashmira, he had built a reputation, and people knew of the quote-unquote “Chinese monk”.  And even though the people in this region were not necessarily Buddhist—many were “heretics” likely referring to those of Hindu faith—the people responded to this pre-Internet “GoFundMe” request with incredible generosity.  They brought Xuanzang food and cloth to make into suits of clothes.  Xuanzang distributed this to his travel companions, and ended up still having enough cloth for 50 suits of clothes himself.  He then stayed at that city a month. It is odd that they don't seem to mention the name of this location.  Perhaps there is something unspeakable about it?  Still, it seems that they were quite generous, even if they were “heretics” according to Xuanzang. From the country of Takka, he next proceeded to the kingdom of Cinabhukti, where he spent 14 months—just over a year—studying with the monks there.  Once he had learned what he could, he proceeded onwards, passing through several countries in northern India until he came to the headwaters of the sacred Ganges rivers.  The Indus and the Ganges rivers are in many ways similar to the Yellow River and Yangzi, at least in regards to their importance to the people of India.  However, whereas the Yellow River and Yangzi both flow east towards the Pacific Ocean, the Indus and Ganges flow in opposite directions.  The Indus flows southwest, from the Himalayas down through modern India into modern Pakistan, emptying into the western Indian Ocean.  The Ganges flows east along the base of the Himalayas and enters the eastern Indian Ocean at Kolkatta.   At the headwaters of the Ganges, Xuanzang found a Buddhist monk named Jayagupta and chose to spend the winter and half of the following spring listening to his sermons and learning at his feet. From there he continued his travels, and ended up being summoned by King Harshavardhana of Kanyakubja, known today as the modern city of Kannauj.  Harshavardhana ruled an immense state that covered much of the territory around the sacred Ganges river.  As word of this strange monk from a far off land reached him, the King wanted to see him for himself.  Xuanzang stayed in Kannauj for three months, completing his studies of the Vibhasha Shastra, aka the Abhidarmma Mahavibhasha Shastra, known in Japanese as the Abidatsuma Daibibasharon, or just as the Daibibasharon or the Basharon, with the latter two terms referring to the translations that Xuanzang performed.   This work is not a sutra, per se, but rather an encyclopedic work that attempted to speak on all of the various doctrinal issues of its day.  It is thought to have been authored around 150 CE, and was influential in the Buddhist teachings of Kashmira, when that was a center of Orthodoxy at the time.  This is what Xuanzang had started studying, and it seems that in Kannauj he was finally able to grasp everything he felt he needed to know about it in order to effectively translate it and teach it when he returned.  That said, his quest was not over.  And after his time in Kannauj, he decided to continue on. His next stop was at the city of Ayodhya.  This was—and is—a city of particular importance in Hindu traditions.  It is said to be the city mentioned in the epic tale known as the Ramayana, though many argue that it was simply named that later in honor of that ancient city.  It does appear to be a city that the historical Buddha, Siddhartha Gautama, visited and where he preached.  It was also the home of a famous monk from Gandhara who authored a number of Buddhist tomes and was considered, at least by Xuanzang, a proper Boddhisatva.  And so Xuanzang spent some time paying homage to the places where the Buddha and other holy figures had once walked. “Ayodhya” appears in many forms across Asia.  It is a major pilgrimage center, and the city of “Ayutthaya” in Thailand was named for it, evoking the Ramayana—known in Thai as the Ramakien—which they would adopt as their own national story.  In Silla, there is a story that queen Boju, aka Heo Hwang-ok, wife to the 2nd century King Suro of Geumgwan Gaya, traveled to the peninsula all the way from the foreign country of “Ayuta”, thought to mean Ayodhya.  Her story was written down in the Gaya histories and survives as a fragment found in the Samguk Yusa.  Members of the Gimhae Kim, Gimhae Heo, and Incheon Yi clans all trace their lineage back to her and King Suro. From Ayodhya, Xuanzang took a trip down the Ganges river.  The boat was packed to bursting with some 80 other travelers, and as they traveled towards a particularly heavily forested area, they were set upon by bandits, who rowed their ships out from hiding in the trees and forced the travelers to the shore.  There the bandits made all the travelers strip down and take off their clothing so that the bandits could search for gold or valuables.  According to Xuanzang's biography, these bandits were followers of Durga, a Hindu warrior-goddess, and it is said that each year they would look for someone of particularly handsome features to sacrifice to her.  With Xuanzang's foreign features, they chose him.  And so they took him to be killed.  Xuanzang mentioned that he was on a pilgrimage, and that by interrupting him before they finished he was worried it might be inauspicious for them, but he didn't put up a fight and merely asked to be given time to meditate and calm his mind and that they perform the execution quickly so that he wouldn't even notice. From there, according to the story, a series of miracles occurred that ended up with Xuanzang being released and the bandits worshipping at his feet.  It is times like this we must remember that this biography was being written by Xuanzang's students based on stories he told them about his travels.  While being accosted by bandits on the river strikes me as perfectly plausible, we don't necessarily have the most reliable narrators, so I'm going to have to wonder about the rest.  Speaking of unreliable narration, the exact route that Xuanzang traveled from here on is unclear to me, based on his stated goals and where he was going.  It is possible that he was wandering as opportunities presented themselves —I don't know that he had any kind of map or GPS, like we've said in the past.  And it may be that the routes from one place to another were not always straightforward.  Regardless, he seems to wander southeast for a period before turning again to the north and eventually reaching the city of Shravasti. Shravasti appeared in our discussion of the men of Tukhara in Episode 119.  With the men of Tukhara there was also mentioned a woman from Shravasti.  While it is unlikely that was actually the case—the names were probably about individuals from the Ryukyuan island chain rather than from India—it is probably worth nothing that Shravasti was a thriving place in ancient times.  It was at one time the capital city of the kingdom of Kosala, sharing that distinction with the city of Ayodhya, back in the 7th to 5th centuries BCE.  It is also where the historical Buddha, Siddhartha Gautama, was said to have spend many years of his life.  This latter fact would have no doubt made it a place of particular importance to Xuanzang on his journeys. From there he traveled east, ending up following the foothills of the Himalayas, and finally came to some of the most central pilgrimages sites for followers of the historical Buddha.  First, he reached Lumbini wood, in modern Nepal, said to have been the birthplace of Prince Siddhartha Gautama, the Buddha.  And then he visited Kushinagara, the site where the Buddha ascended to nirvana—in other words, the place where he passed away.  From there, he traveled to Varanasi, and the deer park monastery, at the place where the Buddha is said to have given one of his most famous sermons.  He even visited the Bodhi tree, the tree under which Siddhartha Gautama is said to have attained enlightenment.  He spent eight or nine days there at Bodhgaya, and word must have spread about his arrival, because several monks from the eminent Nalanda Monastery called upon him and asked him to come to the monastery with them. Nalanda Monastery was about 80 km from Bodhgaya.  This was a grand monastery and center of learning—some say that it was, for a time, the greatest in the world.  It had been founded in the 5th century by the Gupta dynasty, and many of the Gupta rulers and others donated to support the monastery, which also acted as a university.  After the fall of the Gupta dynasty, the monastery was supported by King Harsha of Kannauj, whom Xuanzang had visited earlier.  It ultimately thrived for some 750 years, and is considered by some to be the oldest residential university—meaning that students would come to the temple complex and stay in residence for years at a time to study.  According to Xuanzang, Nalanda hosted some 10,000 monks. Including hosts and guests.  They didn't only study Buddhist teachings, but also logic, grammar, medicine, and divination.  Lectures were given at more than 100 separate places—or classrooms—every day.  It was at Nalanda, that Xuanzang would meet the teacher Silabhadra, who was known as the Right Dharma Store.  Xuanzang requested that he be allowed to study the Yogacharabhumi Shastra—the Yugashijiron, in Japanese.  This is the work that Xuanzang is said to have been most interested in, and one of the works that he is credited with bringing back in one of the first full translations to the Tang dynasty and then to others in East Asia.  It is an encyclopedic work dedicated to the various forms of Yogacara practice, which focuses on the mental disciplines, and includes yoga and meditation practices.  It has a huge influence on nearly all Mahayana schools, including things like the famous Zen and Pure Land schools of Buddhism.  The Yogacharabhumi Shastra is the earliest such encyclopedic work, compiled between the 3rd and 5th centuries—so even if the monk Faxian had brought portions of it back, it was probably not in the final form that Xuanzang was able to access. Silabhadra, for his part, was an ancient teacher—some put his age at 106 years, and his son was in his 70s.  He was one of the few at Nalandra who supposedly knew all of the various texts that they had at the monastery, including the Yogacarabhumi Shastra.  Xuanzang seems to have been quite pleased to study under him.  Xuanzang stayed at the house of Silabhadra's son, Buddhabhadra, and they welcomed him with entertainment that lasted seven days.  We are told that he was then given his own lodgings, a stipend of spices, incense, rice, oil, butter, and milk, along with a servant and a Brahman.  As a visiting monk, he was not responsible for the normal monastic duties, instead being expected to spend the time in study.  Going out, he was carried around by an elephant.   This was certainly the royal treatment. Xuanzang's life at Nalandra wasn't all books: south of the monastery was the city of Rajagrha, the old capital of the kingdom of Magadha, where the ancient Gupta kings had once lived, and on occasional breaks from his studies, Xuanzang would venture out to see the various holy sites.  This included the famous Mt. Grdhrakuta, or Vulture Peak, a location said to be favored by the historical Buddha and central to the Lotus Sutra, arguably the founding document of Mahayana Buddhist tradition. After all, “Mahayana” means “Greater Vehicle” and it is in the Lotus Sutra that we see the metaphor of using different vehicles to escape a burning house.   We've already talked a bit about how the image of Vulture Peak had already become important in Japanese Buddhism: In Episode 112 we talked about how in 648, Abe no Oho-omi had drums piled up at Shitennoji in the shape of Vulture Peak. But although the sightseeing definitely enhanced his experience, Xuanzang was first and foremost there to study.  He spent 15 months just listening to his teacher expound on the Yogacarabhumi Shastra, but he also heard expositions on various other teachings as well.  He ended up studying at Nalandra Monastery for 5 years, gaining a much better understanding of Sanskrit and the various texts, which would be critically important when it came to translating them, later. But, Xuanzang was not one to stay in any one place forever, and so after 5 years—some 8 years or more into his journey, he continued on, following the Ganges east, to modern Bangladesh.  Here he heard about various other lands, such as Dvarapati—possibly referring to Dvaravati, in modern Thailand, as well as Kamalanka and Isanapura.  The latter was in modern Cambodia, the capital of the ancient Chenla kingdom.  Then Mahacampa—possibly referring to the Champa region of Vietnam—and the country of Yamanadvipa.  But there was still more of India for Xuanzang to discover, and more teachings to uncover, and so Xuanzang decided instead to head southwest, following the coast.  He heard of the country of Sinhala, referring to the island of Sri Lanka, but he was urged not to go by ship, as the long journey was perilous.  Instead he could stay on relatively dry land and head down to the southern tip of the subcontinent and then make a quick hop from there across to the island.  He traveled a long distance, all the way down to Kancipuram, the seat of the Pallava dynasty, near modern day Chennai.  From the seaport near Kancipuram, it was only three days to Sinhala—that is to say Sri Lanka—but before he could set out, he met a group of monks who had just arrived.  They told him that the king of Sinhala had died , and there was a great famine and civil disturbances.  So they had fled with some 300 other monks. Xuanzang eventually decided not to make the journey, but he did talk with the monks and gathered information on the lands to the south, on Sri Lanka, and on the islands south of that, by which I suspect he may have meant the Maldives.  While Sri Lanka is an area important to Buddhist scholarship, particularly to the Theravada schools, this likely did not impress Xuanzang, and indeed he seemed to feel that his studies in Nalanda had more than provided him what he needed.  Sri Lanka, however, is the source of the Pali canon, one of the most complete early canons of Buddhism, which had a huge influence on Theravada Buddhism in Southeast Asia and elsewhere. So Xuanzang took plenty of notes but decided to forego the ocean voyage and headed northwest, instead.  He traveled across the breadth of India to Gujarat, and then turned back east, returning to pay respects once more to his teacher in Nalanda.  While there he heard of another virtuous monk named Prajnabhadra at a nearby monastery.  And so he went to spend several months with him, as well.  He also studied with a layman, Sastrin Jayasena, at Stickwood Hill.  Jayasena was a ksatriya, or nobleman, by birth, and studied both Buddhist and non-Buddhist texts.  He was courted by kings, but had left to continue his studies.  Xuanzang studied with him for another couple of years. Xuanzang remained at Nalanda, learning and teaching, expounding on what he had learned and gathering many copies of the various documents that he wished to take back with him, though he wondered how he might do it.  In the meantime, he also acquired quite the reputation.  We are told that King Siladitya had asked Nalanda for monks who could refute Theravada teachings, and Xuanzang agreed to go.  It isn't clear, but it seems that “Siladitya” was a title, and likely referred to King Harsha of Kannauj, whom we mentioned earlier.  Since he was a foreigner, then there could be no trouble that was brought on Nalanda and the other monks if he did poorly.  While he was waiting to hear back from Siladitya's court, which was apparently taking time to arrange things, the king of Kamarupta reached out to Nalanda with a request that Xuanzang come visit them.  While Xuanzang was reluctant to be gone too long, he was eventually encouraged to go and assuage the king. Kamarupta was a kingdom around the modern Assam region, ruled by King Bhaskaravarman, also known as King Kumara, a royal title.  This kingdom included parts of Bangladesh, Bhutan, and Nepal.  Bhaskaravarman, like so many other regents, seems to have been intrigued by the presence of this foreign monk, who had traveled all this way and who had studied at the famous Nalanda Monastery in Magadha. He invited Xuanzang to come to him.  Xuanzang's teacher, Silabhadra, had exhorted him to spread the right Dharma, and to even go to those non-Buddhists in hopes that they might be converted, or at least partially swayed. King Bhaskaravarman was quite taken with Xuanzang, wining and dining him while listening to him preach.  While there, Xuanzang learned about the country of Kamarupta.  He also learned about a path north, by which it was said it was a two month journey to arrive at the land of Shu, in the Sichuan Basin, on the upper reaches of the Yangzi – a kind of shortcut back to the Tang court.  However, the journey was treacherous—possibly even more treacherous than the journey to India had been. Eventually word reached the ears of King Siladitya that Xuanzang was at the court of King Bhaskaravarman, and Siladitya got quite upset.  Xuanzang had not yet come to *his* court, so Siladitya demanded that Bhaskaravarman send the monk to him immediately.  Bhaskaravarman refused, saying he'd rather give Siladitya his own head, which Siladitya said he would gladly accept.  Bhaskaravarman realized he may have miscalculated, and so he sailed up the Ganges with a host of men and Xuanzang to meet with Siladitya.  After a bit of posturing, Siladitya met with Xuanzang, who went with him, and eventually confronted the members of the Theravada sect in debate.  Apparently it almost got ugly, but for the King's intervention.  After a particularly devastating critique of the Theravada position, the Theravada monks are blamed for trying to use violence against Xuanzang and his fellow Mahayana monks from Nalanda, who were prepared to defend themselves.  The King had to step in and break it up before it went too far. Ultimately, Xuanzang was a celebrity at this point and both kings seem to have supported him, especially as he was realizing it was about time to head back to his own country.  Both kings was offered ships, should Xuanzang wish to sail south and then up the coast.  However, Xuanzang elected to take the northern route, hoping to go back through Gaochang, and see that city and its ruler again.  And so the Kings gave him money and valuables , along with wagons for all of the texts.  They also sent an army to protect all of the treasures, and even an elephant and more – sending him back in style with a huge send-off. So Xuanzang retraced his earlier steps, this time on an elephant.  He traveled back to Taxila, to Kashmir, and beyond.  He was invited to stay in Kashmira, but because of his retinue, he wasn't quite at leisure to just go where he wanted.  At one point, near Kapisa—modern Bagram, north of Kabul—they had to cross a river, and about 50 of the almost 700 documents were lost.  The King of Kapisa heard of this and had his own monks make copies to replace them based on their own schools.  The King of Kasmira, hearing that he was in Kapisa, also came to pay his respects. Xuanzang traveled with the King of Kapisa northwest for over a month and reached Lampaka, where he did take some time to visit the various holy sites before continuing northwest.  They had to cross the Snow Mountains—the outskirts of the Himalayas, and even though it wasn't the highest part of the range it was still challenging.  He had to dismount his elephant and travel on foot.  Finally, after going over the high mountains and coming down, he arrived back in the region of Tukhara, in the country of Khowst.  He then came to Kunduz, and paid his respects to the grandson of Yehu Khan.  He was given more guards to escort him eastward, traveling with some merchants.  This was back in Gokturk controlled lands, over a decade later than when he had last visited.  He continued east to Badakshan, stopping there for a month because of the cold weather and snow.  He eventually traveled through the regions of Tukhara and over the Pamir range.  He came down on the side of the Tarim Basin, and noted how the rivers on one side flowed west, while on the other side they flowed east.  The goings were treacherous, and at one point they were beset by bandits.  Though he and the documents were safe, his elephant panicked and fled into the river and drowned.  He eventually ended up in the country of Kashgar, in modern Xinjiang province, at the western edge of the Taklamakan desert. From there he had two options.  He could go north and hug the southern edge of the Tianshan mountains, or he could stay to the south, along the northern edge of the Himalayan range and the Tibetan plateau.  He chose to go south.  He traveled through Khotan, a land of wool and carpets.  This was a major trade kingdom, and they also grew mulberry trees for silkworms, and were known for their jade.  The king himself heard of Xuanzang and welcomed him, as many others had done.  While he was staying at the Khotanese capital, Xuanzang penned a letter to the Tang court, letting them know of his journey, and that he was returning.  He sent it with some merchants and a man of Gaochang to deliver it to the court. Remember, Xuanzang had left the Tang empire illegally.  Unless he wanted to sneak back in his best hope was that the court was willing to forgive and forget all of that, given everything that he was bringing back with him.  The wait was no doubt agonizing, but he did get a letter back.  It assured him that he was welcome back, and that all of the kingdoms from Khotan back to the governor of Dunhuang had been made aware and were ready to receive him. With such assurances, Xuanzang packed up and headed out.  The king of Khotan granted him more gifts to help see him on his way.  Nonetheless, there was still a perilous journey ahead.  Even knowing the way, the road went through miles and miles of desert, such that in some places you could only tell the trail by the bleached bones of horses and travelers who had not been so fortunate.  Eventually, however, Xuanzang made it to the Jumo River and then on to Dunhuang, from whence he was eventually escorted back to the capital city. It was now the year 645, the year of the Isshi Incident in Yamato and the death of Soga.  Xuanzang had been gone for approximately 16 years.  In that time, the Tang had defeated the Gokturks and taken Gaochang, expanding their control over the trade routes in the desert.  Xuanzang, for his part, was bringing back 657 scriptures, bound in 520 bundles carried by a train of some 20 horses.  He was given a hero's welcome, and eventually he would be set up in a monastery where he could begin the next part of his journey:  Translating all of these books. This was the work of a lifetime, but it is one that would have a profound impact on Buddhism across East Asia.  Xuanzang's translations would revolutionize the understanding of Mahayana Buddhist teachings, and students would come from as far away as the Yamato court to study under him and learn from the teacher who studied and taught at none other than Nalanda monastery itself.  His school would become popular in the Yamato capital, and the main school of several temples, at least for a time.  In addition, his accounts and his biography would introduce many people to the wider world of central and south Asia.  While I could go on, this has already been a story in three parts, and this is, after all, the Chronicles of Japan, so we should probably tune back into what is going on with Yamato.  Next episode, we'll look at one of the most detailed accounts we have of a mission to Chang'an. Until then, I hope that this has been enjoyable.  Xuanzang's story is one of those that isn't just about him, but about the interconnected nature of the entire world at the time.  While his journey is quite epic, there were many people traveling the roads, though most of them didn't write about it afterwards.  People, artifacts, and ideas traveled much greater distances than we often consider at this time, well before any kind of modern travel.  It was dangerous, but often lucrative, and it meant that various regions could have influence well beyond what one might expect. And so, thank you once again for listening and for all of your support. 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

#japan #folktales #story In today's story, we learn about the bamboo cutter and the moon child. It's an old tale of the childless couple and a special child sent from the gods. They have trouble when the moon child is ready for marriage. Can the princely brothers complete her tasks? Will anyone marry princess Moonbeam? Source: Japanese Fairy Tales COMPILED BY by Yei Theodora Ozaki Narrator: Dustin Steichmann Music: 秋の七草 Семь осенних цветов Seven Autumn Flowers Sound Effects: Long Frogs by Dustin Steichmann Shoutout: Montreal, Julie, and my amazing wife HY (happy anniversary love) Picture Credit: Received back into Moon Palace (Gekkyū no mukae) 『月宮迎』（月岡芳年『月百姿』）　かぐや姫が帰る様子を描いている。by Yoshitoshi

Welcome back to Beyond Miyazaki's World. In this episode, your hosts, Betty and Avery, discuss The Tale of Princess Kaguya, the 2013 Studio Ghibli film by Isao Takahata based on the monogatari “The Tale of the Bamboo Cutter.” The movie centers around Kaguya, a celestial princess from the moon that is sent to earth to live among mankind, where she learns the struggles of everyday life and the expectations of human society. Join Avery and Betty as they tackle the impactful themes of the film, and discuss what it means to them personally. Will this be one of their favorites, or will it become another forgotten tale? Listen to find out!   DISCLAIMER - The contents of Studio 151 podcasts do NOT represent the views and beliefs of the TU Media Lab and the University of Tulsa.

Introducing "Short Story Wednesdays" ! Every Wednesday, snooze to a short story read by Otis. This week, an old Japanese fairytale called "The Bamboo-Cutter and the Moon-Child" zzz To listen to an ad-free version of Sleepy, click on the blue sleepy logo on banner at the top of your Spotify page, or go to patreon.com/sleepyradio and donate $2 a month. Thanks, sweet dreams zzz Learn more about your ad choices. Visit megaphone.fm/adchoices

Is this the final episode of ‘We Appreciate Manga'? I guess we will have to see… Either way James has an announcement to make but first we give a quick review of Godzilla minus one and talk about side chapters of Petshop of Horrors. Skip chapter summaries @ 15:01   Intro music courtesy of Liam Bradbury Outro music courtesy of Rifti Beats - Youtube     Email: WeAppreciateManga@Gmail.com   136: Petshop of Horrors: Flowers and Detective By Akino Matsuri Translation by Tomoharu Iwo and James Lucas Jones Lettering by Nunu Ngien   In the additional chapters, young Chris Orcot treks out into the labyrinthine back rooms of the petshop to find out Q-Chan's human form. Unlike the rest of the Pets in Count D's shop, who appear as human to Chris, Q-Chan only appears as a Wolperdinger, a horned rabbit like creature with wings. As Chris explores the hidden rooms, he meets a grim looking figure who obliges him but unfortunately for Chris, the remedy he acquires has no such desired effect on Q-Chan.   Another chapter shows a Totetsu (a mixed goat and tiger creature) by the name of T-Chan. T-Chan is looking down in the dumps before Leon finds out that it is because he is in love with one of D's new pets. Leon and the gang help him pluck up the courage but because of T-Chan's proclivity to eat the one he loves it results in T-Chan being rejected. It becomes a bonding experience for both Leon and T-chan.   The Flowers and detective chapters feature the police detective Leon Orcot, D does not trust Leon enough to take care of pets so he gifts him a gatolatto plant.  The plant grows well thanks to Leon's appreciation and care but eventually Leon is wounded from a gunshot and is hospitalized. On his miraculous recovery he asks D to water his plant for him, only to be told that the flower has already bloomed and withered to death in his place. Was it really the plant that saved Leon? D has given people stranger things.   Part two, has D playing matchmaker only for Leon to interfere and end up winning the affection of beautiful creatures. What Leon does not realise is that he is being used to pollinate women. Like a honey bee!   Part three includes a strange kimono arriving at the pet shop. With the Kimono's colour representing Sakura (cherry blossom) but being made from the blood of insects. And in the last chapter that we speak of today, we see Chris sent on an errand but D and Leon spy on him using cameras and disguises, very much like the Reality TV show ‘Old Enough!' (a.k.a. its literal translation ‘My First Errand') Afterwards they spend the night gazing at the full moon and D tells Chris of the rabbit in the moon, and the princess whose kingdom has become extinct. Chris tells D that maybe the rabbit princess is still on the moon and is just hiding.   Topics:   ·       Thoughts on Godzilla Minus One and Hollywood. ·       Pareidolia, do you see a rabbit, a woman, or a man when you look at the moon? ·       The future of the We Appreciate Manga Podcast.       Historical, scientific, and cultural references:     ·       The cherry blossom looking dye in one story is often used as a food colouring can trigger allergies, look for anything labelled carminic acid, carmine or cochineal on red coloured foods. ·       Unlike the west Chinese and Asians countries tend to say there is a rabbit in the moon, not a man in the moon. Some when they look at a full moon, say the image is a silhouette of a rabbit hunched over and is mixing herbs, creating an elixir for immortality. (Personally, I like to think that its churning butter but some Japanese may say it is pounding rice cake mixture - J) Depending on the sun's position and your position on the earth if you were to Look at the dark spots of the moon you will find that the sea of fertility and the sea of nectar are the tips of its ears.   Osamu Tezuka retells the origin story in the first volume of his 1972-1983 manga ‘Buddha' where an old man asks three animals to help him find food. One of the three animals then dives into fire and gives its life so that the old man does not starve. Because of its sacrifice it is then honoured by the God Indra and immortalised by having its image drawn on the moon.   ·       Chang'e the Chinese moon goddess is a figure that dates to Zhou Dynasty, and having had poems written about her during the Tang Dynasty.   ·       The rabbit princess or moon princess also has similarities to princess Kaguya, the main character who appears in ‘The Tale of the Bamboo Cutter' a late 9th of 10 century story with no attributed author. Sailor Moon is also based on this character and because of the tale's use of space travel, it is considered an early form of science fiction.   ·       The story of the shamanistic princess Himeko is not necessarily pre-historic as Will states but certainly an ancient Japanese one, having dated back to years between 220 and 270 (Yayoi period). As a legendary figure Himeko appears in the first volume of Osamu Tezuka's ‘Phoenix' and the Yoshiki Okamoto (Buroson) manga ‘Lord'.   ·       Utsuro – Bune (Hollow Boat) is a legendary account of an unidentified object arriving on the shores of the Hitachi province of Japan in 1803.   Facebook Instagram X Official Website   Email     To see “Jim make a manga” follow the Mastodon or you can try…   …Instagram (Jim_makes_a_manga)   …Bluesky   …And Twitter / X (@RealJamesFitton)

Tonight, we'll read a Japanese tale adapted by Snoozecast called “The Precious Fishing Hook” or “The Happy Hunter and the Skillful Fisher.” It was originally found in “Japanese Fairy Tales” compiled by Yei Theodora Ozaki.If you enjoy this sleep story, be sure to check out our other ones that come from the same book. “The Bamboo-Cutter and the Moon Child” is a two-parter that first aired in April of 2019. “Momotaro” also aired in April 2019. “The Fisher-Boy Urashima” aired in May of 2020. And this particular story originally aired in November of 2021.— read by 'N' —Sign up for Snoozecast+ to get expanded, ad-free access by going to snoozecast.com/plus! Learn more about your ad choices. Visit megaphone.fm/adchoicesSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Tonight, we'll read a Japanese tale adapted by Snoozecast called “The Precious Fishing Hook” or “The Happy Hunter and the Skillful Fisher.” It was originally found in “Japanese Fairy Tales” compiled by Yei Theodora Ozaki. If you enjoy this sleep story, be sure to check out our other ones that come from the same book. “The Bamboo-Cutter and the Moon Child” is a two-parter that first aired in April of 2019. “Momotaro” also aired in April 2019. “The Fisher-Boy Urashima” aired in May of 2020. And this particular story originally aired in November of 2021. — read by 'N' — Sign up for Snoozecast+ to get expanded, ad-free access by going to snoozecast.com/plus! Learn more about your ad choices. Visit megaphone.fm/adchoices

Travel with me to Japan this week and listen to the story of The Wood Cutter and the Moon Child from the book Japanese Fairy Tales compiled by Yei Theodora Ozaki. The soft sounds of Japanese flutes, and calming nature sounds compliment the story to help you fall asleep fast. I hope you enjoy the story and the music. Have a nice dream and a wonderful week. Until next time, goodnight.Support the show

This week we are concluding the Japanese story of the Bamboo Cutter.  Tangents abound as the princess phones home and leaves a little smoke on the mountain.  Patrick Swayze makes an appearance so you don't want to miss that.

First off, I want to apologize for that title but after you listen to the episode you'll totally get it.  We're headed back to Japan. This week Josh is telling Derek the story of a bamboo cutter that finds a tiny person at work one day, and then spends his golden years trying to get rid of her but then also make her stay.  It's the Tale of the Bamboo Cutter!

Tonight, Elizabeth reads "The Bamboo-Cutter and the Moon-Child" by Yei Theodora Ozaki. Try The Sleepy Bookshelf Premium free for 7 days: https://sleepybookshelf.supercast.com/. Are you loving The Sleepy Bookshelf? Show your support by giving us a review on Apple Podcasts. Follow the show on Apple Podcasts and Spotify. Vote on upcoming books via the Survey on our website: https://sleepybookshelf.com. Connect: Twitter - Instagram - Facebook Thank you so much for joining us here at The Sleepy Bookshelf. Now, let's open our book for this evening. Sweet dreams

Covers the entire series of Planet Ladder by Yuri Narushima.Wife and husband duo Ashley and Asher discuss the wild ride that is PLANET LADDER. They're not quite sure what happened, but they both know Bambi is the best. Also, there's a giant chicken. Surely you want to know more?REFERENCESPlanet Ladder is out of print. It was published by TokyoPop, and you can find used copies on places like eBay.Planet Ladder is inspired by The Tale of the Bamboo Cutter.Other series mentioned:The Vision of EscalfowneMarsFushigi YuugiThe Young Master's RevengeShortcake CakeWeathering with YouCharacters mentioned because Planet Ladder characters remind us of themArisa Uotani (Fruits Basket)Helena Saint Tessero (Neo Yokio)Icktidarl (Haruka)We just want to see you turn into a Giant WomanOutro song: "Yuri the Only One for Me" by LeetStreet BoysCONTACT USAsher on Archive of Our Own: @dasheryShojo & Tell on Twitter, Tumblr, and InstagramAshley's Tales of Xillia fanfic: Well Suited

Tonight's bedtime story is The Bamboo Cutter and the Moon Child. A Japanese fairy tale compiled by Yei Theodora Ozaki. If you like this episode, please remember to follow on Spotify, Apple Podcasts, or your favourite podcast app. In this story, an old bamboo cutter finds a bright being amongst his bamboo one day. She grows up to be beautiful and pursued by many suitors. Where is she from? Will she find love?If you'd like to support the podcast, you can buy me a coffee here ------> buymeacoffee.com/justsleeppodIf you like this episode, please remember to follow on Spotify, Apple Podcasts, or your favourite podcast app. Also, share with any family or friends that might have trouble drifting off.Sweet Dreams...Intro Music by the Psychedelic Squirrel See acast.com/privacy for privacy and opt-out information.

"The Tale of the Princess Kaguya" analysis & discussion podcast. Welcome to our 23rd podcast on the films by Studio Ghibli. This time we're looking at Isao Takahatas magnum opus and swan song, his final movie which is an adaptation of the Tale of the Bamboo Cutter. Join us as we explore this feminist and existentialist take on the classic story. Your hosts today are: Nyard, PlatonSkull, Hipster_Cthulhu and Voice-Flower Discord: https://discord.gg/n8puKa4 Patreon: https://www.patreon.com/nausicaast MP3 Download: https://nausicaast.libsyn.com/ Spotify: https://open.spotify.com/show/34MmVkEL5041HH4iaXZ2Ts Youtube: https://youtu.be/H-2zgCdaSIc   Sources: Online: - Interview by Den of Geek: https://www.denofgeek.com/movies/isao-takahata-interview-the-tale-of-the-princess-kaguya/ - Polygon article: https://www.polygon.com/animation-cartoons/2020/5/30/21275363/isao-takahata-studio-ghibli-animation-innovation-japanese-art-princess-kaguya - 25yearslatersite article: https://25yearslatersite.com/2021/04/15/the-false-promise-of-beauty-in-the-tale-of-the-princess-kaguya/ - My Huang Opinion article: https://myhuangopinion.wordpress.com/2018/04/27/princess-kaguya-isao-takahata/ - Interview by Indiewire: https://www.indiewire.com/2014/12/immersed-in-movies-isao-takahata-talks-the-tale-of-the-princess-kaguya-swan-song-123737/ Video: - Documentary "Isao Takahata and his Tale of the Princess Kaguya": https://itunes.apple.com/us/movie/isao-takahata-and-his-tale-of-the-princess-kaguya/id953064686 - David J Bradley - Princess Kaguya, Ukiyo-e and Class: https://www.youtube.com/watch?v=0ELgusSyfhw Paper: - Susan Napier "'I've seen this Place Before:' Memory, Exile and Resistance in The Tale of Princess Kaguya" in The Japanese Journal of Animation Studies Vol 21 no 1 - Mio Bryce and Jason Davis "The Tale of the Princess Kaguya" in Resilience Journal - Paul Jackson "Changing of the Seasons: Isao Takahata's The Tale of Princess Kaguya" in Metro Magazine 185

This week we are jumping in to a classic Japanese folktale with the story of The Bamboo Cutter and The Moon Child

Tonight, we'll read a Japanese tale adapted by Snoozecast called “The Precious Fishing Hook” or “The Happy Hunter and the Skillful Fisher.” It was originally found in “Japanese Fairy Tales” compiled by Yei Theodora Ozaki.If you enjoy this sleep story, be sure to check out our other ones that come from the same book. “The Bamboo-Cutter and the Moon Child” is a two-parter that first aired in April of 2019. “Momotaro” also aired in April 2019. “The Fisher-Boy Urashima” aired in May of 2020.— read by 'N' — Listen Ad-Free on Patreon See acast.com/privacy for privacy and opt-out information.

The Tale of Princess Kaguya is yet another masterpiece from Studio Ghibli, and boy are there many. This one has the distinction, however, of being conceived and written by Isao Takahata, Mayao Hiyazaki's partner in crime. This was the only film Takahata got to make with Studio Ghibli, and the work spanned decades due to his-- creative -- management style. But in the end, the film was gorgeous, and delved into what it means to be human, and all of the emotions and expectations that go along with it. Sarah will explore the history of the original fairy tale: The Tale of the Bamboo Cutter, as well as the development of the film. Also, since a Japanese nursery rhyme forms the emotional thesis of the film, our game time tests Sarah's knowledge of our common nursery rhymes. DO YOU KNOW YOURS? Historical & Production Links: https://theculturetrip.com/asia/japan/articles/the-tale-of-the-bamboo-cutter-the-history-of-the-folktale/ https://en.wikipedia.org/wiki/The_Tale_of_the_Princess_Kaguya_(film) https://myhuangopinion.wordpress.com/2018/04/27/princess-kaguya-isao-takahata/ Psychology Links: https://medium.com/@tomhenell/the-difference-between-passion-skill-and-talent-229cacab8a3 morethanabody.org https://thekittycats.wordpress.com/2015/02/20/the-tale-of-princess-kaguya-nursery-rhyme/ --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Japanese Myths, The Bamboo Cutter and The Moon Maiden. IG: Everythingsjustphine --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/phines-jackson-jr7/support

Today I'll read to you, "The Bamboo Cutter and the Moon Princess" called Kaguya Hime in Japanese. It's an old tale that some believe talks about otherworldly visitors. Was the Moon Princess an extraterrestrial being? Uncanny Japan is author Thersa Matsuura. Her other show is The Soothing Stories Podcast. Check out her books including The Carp-Faced Boy on Amazon. If you'd like to help support the podcast and have a bedtime story read to you monthly, please visit Patreon.

After man crashes with my laptop. This episode finally got editted and done! Today we tell the tale of The Bamboo Cutter and his Daughter. We hope you enjoy the tale. And from Heather today we have a children's game from Japan. ~~ Review us over on: Podchaser. Check out our growing database on Japanese History over at historyofjapan.co.uk Twitter: @japanarchives Instagram: @nexus_travels Facebook: @japanarchives ~~ Intro and Outro music by The Kyoto Connection available on the freemusicarchive. ~~ Written by Thomas and Heather.

Hello, This week I'll be sharing my thoughts on the movie, The Tale of the Princess Kaguya. This is an adaptation of an older story from Japan, The Tale of the Bamboo Cutter. Reach out: Twitter: @expghibli Email: experiencingghibli@gmail.com --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

For Children: Adventure, enchantment, romance, magic, princes and princesses in these stories of 1001 nights.For Parents: Enhance your child brain imagination ability by focusing on auditory stimulation through audio books specifically developed by Amr Al-Hariri, MD Board certified neurologist in Orange County with focus on Headache and Memory These stories are written by cultures all over the world, refined over many generations of story telling. They are amazing adventures with powerful values and invaluable lessons.You can support this podcast by purchasing the book that containes most of these stories from Amazon: Fairy Tales for Brain Development For more of out products visit our website: www.Cerebrotopia.Com  

Welcome to Animania! Join Jack-senpai, Edwin-Sama, and Trevor-kun as they review and analyze their favorite anime. Happy Holidays from Animania. To celebrate we dive into the fantastic world of studio Ghibli to enjoy their interpretation of The Tale of the Bamboo Cutter. Check out our review of The Tale of the Princess Kaguya. The Tale of the Princess Kaguya - 4 Edd - 3, Trevor - 5, Jack - 4.5 Check the rest of the Tuscan Shed Media Network out at: www.tuscanshed.com Music: www.bensound.com

This week, we're talking about one of the most famous stories in Japanese history: the bamboo princess Naotake no Kaguyahime and her absolute wrecking ball-esque demolition of Japan's stupidest and most eligible bachelors before she returns back to her home on the moon. Who says classical literature isn't fun? Show notes here.

“Fly Me to the Moon Let me podcast among the stars Let me see what marriage is like From a, Sunday and Hata In other words, listen to me In other words, baby, read this series!” That’s right, we’re over the moon because we’re taking a trip into one of the latest hit Shonen Sunday manga, Kenjiro Hata’s Fly Me to the Moon! As always when we cover anything Sunday, we’re joined once again by Sakaki, founder of the Weekly Shogakukan Edition Talkback Twitter & Blog, as well as Marion from the Good Friends Anime Club and a gamut of other podcasts! Oh, and Mavericks teammate VLord, host of the Demon Slayer Podcast and Dumb Weebs is here too, I guess. Listen to this dream team discuss this dreamy manga about married life! We chat about the couple, the cuteness, the name, the pop culture references, and the allusions to The Tale of the Bamboo Cutter and the implications it may have on the story. We discuss everything that makes Fly Me an engaging manga, one you’ll want to commit to! We’re not asking for the moon here; read this manga and fly high with us! For a complete list of links and shout-outs included in this episode, visit this podcast's webpage at: http://all-comic.com/2020/manga-mavericks-ep-134-fly-me-to-the-moon PODCAST BREAKDOWN: 00:00 - Intro 02:09 - “Tonikawa: Into the ground with this name!” 06:11 - Fly Me to the Moon Background 14:42 - Fly Me’s Story 17:52 - First Impressions 20:20 - Hayate vs. Fly Me 24:18 - Art & Paneling 27:48 - Pop Culture References 32:38 - Relationship Realness 34:44 - Tsukasa 38:08 - Couples Chat 41:38 - Anime Anticipation 46:10 - Unique Rom-Com Elements 54:50 - Princess Kaguya Allusions 1:04:18 - Tsukasa and Nasa’s Relationship 1:07:26 - More Pop Culture References 1:09:28 - Should You Read the Manga First, or Wait for the Anime? 1:15:38 - State of Sunday 2020 1:19:13 - Guest Plugs 1:28:48 - Community Shout-Outs 1:34:26 - Wrap-Up Enjoy the show, and follow us on twitter at @manga_mavericks, on tumblr at mangamavericks.tumblr.com, and on Youtube! You can also follow Lum on Twitter at @lumranmayasha. If you’d like to help support the show financially you can pledge to our Patreon and receive some awesome rewards like our Patreon-exclusive Bonus pods! If one-time donations are more your speed you can donate to LumRanmaYasha’s Ko-fi here, and if you want to support LumRanmaYasha’s art and other projects you can follow them @siddartworks on Instagram and Twitter and donate to their personal Patreon. Don’t forget to also like and subscribe to us on Youtube and iTunes and leave us reviews to help us curate the show and create better content! Music Featured: “Fly Me to the Moon” by Frank Sinatra “Koi no Uta (feat. Tsukasa Tsukuyomi)” by Akari Kito “Tsuki to Hoshizora” by KanoeRana

“Fly Me to the Moon Let me podcast among the stars Let me see what marriage is like From a, Sunday and Hata In other words, listen to me In other words, baby, read this series!” That’s right, we’re over the moon because we’re taking a trip into one of the latest hit Shonen Sunday manga, Kenjiro Hata’s Fly Me to the Moon! As always when we cover anything Sunday, we’re joined once again by Sakaki, founder of the Weekly Shogakukan Edition Talkback Twitter & Blog, as well as Marion from the Good Friends Anime Club and a gamut of other podcasts! Oh, and Mavericks teammate VLord, host of the Demon Slayer Podcast and Dumb Weebs is here too, I guess. Listen to this dream team discuss this dreamy manga about married life! We chat about the couple, the cuteness, the name, the pop culture references, and the allusions to The Tale of the Bamboo Cutter and the implications it may have on the story. We discuss everything that makes Fly Me an engaging manga, one you’ll want to commit to! We’re not asking for the moon here; read this manga and fly high with us! For a complete list of links and shout-outs included in this episode, visit this podcast's webpage at: http://all-comic.com/2020/manga-mavericks-ep-134-fly-me-to-the-moon PODCAST BREAKDOWN: 00:00 - Intro 02:09 - “Tonikawa: Into the ground with this name!” 06:11 - Fly Me to the Moon Background 14:42 - Fly Me’s Story 17:52 - First Impressions 20:20 - Hayate vs. Fly Me 24:18 - Art & Paneling 27:48 - Pop Culture References 32:38 - Relationship Realness 34:44 - Tsukasa 38:08 - Couples Chat 41:38 - Anime Anticipation 46:10 - Unique Rom-Com Elements 54:50 - Princess Kaguya Allusions 1:04:18 - Tsukasa and Nasa’s Relationship 1:07:26 - More Pop Culture References 1:09:28 - Should You Read the Manga First, or Wait for the Anime? 1:15:38 - State of Sunday 2020 1:19:13 - Guest Plugs 1:28:48 - Community Shout-Outs 1:34:26 - Wrap-Up Enjoy the show, and follow us on twitter at @manga_mavericks, on tumblr at mangamavericks.tumblr.com, and on Youtube! You can also follow Lum on Twitter at @lumranmayasha. If you’d like to help support the show financially you can pledge to our Patreon and receive some awesome rewards like our Patreon-exclusive Bonus pods! If one-time donations are more your speed you can donate to LumRanmaYasha’s Ko-fi here, and if you want to support LumRanmaYasha’s art and other projects you can follow them @siddartworks on Instagram and Twitter and donate to their personal Patreon. Don’t forget to also like and subscribe to us on Youtube and iTunes and leave us reviews to help us curate the show and create better content! Music Featured: “Fly Me to the Moon” by Frank Sinatra “Koi no Uta (feat. Tsukasa Tsukuyomi)” by Akari Kito “Tsuki to Hoshizora” by KanoeRana

We start of talking about Princess Kaguya and the Tale of the Bamboo Cutter, then chat a bit about folklore, stories of revenge, and what games we have been playing lately. Get in touch with us at unpleasantmovies@protonmail.com https://www.instagram.com/unpleasantmovies/

The second and final piece of The Bamboo Cutter and the Moon Child, translated by Yei Theodora Ozaki. Join me as the five brave knights set out on their quests for the magical items Princess Moonlight requested. Will they find the items, and return alive? There's only one way to find out!

Today, we look at the oldest Japanese prose narrative in existence: The Bamboo Cutter and the Moon Child. In this tale, a poor bamboo cutter finds a glowing child in a stalk of bamboo, and raises her as his own. She grows up to be the most beautiful girl in the land, and although she has many suitors, getting married is the last thing on her mind. This story will be in two parts, so make sure to check back next week for the second half!

More great books at LoyalBooks.com

This week in honor of the #1 city at the time of recording (and because maybe she's homesick), Ariel's reading the (completely safe) Tale of the Bamboo Cutter (竹取物語), otherwise known as The Tale of Princess Kaguya (かぐや姫の物語). The oldest manuscript for this story, which starts with an old man finding a three inch tall girl in a stalk of bamboo, is from the 15th century. The story itself, though, supposedly dates back as far as the 10th, and is considered the oldest known Japanese prose narrative. This is one of the most well known Japanese fairytales, and while many translations and variants exist, the version read here is from Japanese Fairy Tales, compiled and published by Yei Theodora Ozaki in 1903, and found on Project Gutenberg.Start your own podcast with BuzzsproutFree Delivery on Your First Order Over $35 from InstacartBuy us a coffeeFollow us on InstagramFollow us on FacebookSupport the show (https://www.patreon.com/ChaoslillyCreations)

Tickle your subconscious as you nod off to sleep with part two of this great story by Yei Theodora Osaki. If you'd like to read this week's story, you can download it for free at https://www.gutenberg.org/ebooks/4018. If you're enjoying the podcast and it's helping you get to sleep, please leave a review where you listen. It helps other people find it. Thanks so much for your support! Sleep well.

Back to the land of fairy tales this week with another great story by Yei Theodora Osaki. If you'd like to read it yourself, you can download it at https://www.gutenberg.org/ebooks/4018. If you're enjoying the podcast and it's helping you get to sleep, please leave a review where you listen. It helps other people find it. Thanks so much for your support! Sleep well.

Let’s analyze 10th century Japanese literature – this is episode 36 of Encyclopodia. It’s the Tale of the Bamboo Cutter! Summary: Moon princess is adopted by poor old couple and shows up a bunch of aristocrats before flying away. Further Research: Traditional Japanese Literature: An Anthology from beginnings to 1600 Zipes Books about Fairy Tales … Continue reading "The Tale of the Bamboo Cutter (10th Century Japanese Fairy Tale) with Shoshana Bailar"

Tonight, I’ll be continuing where we left off from a Japanese folk story called The Bamboo-Cutter and the Moon-Child. It is taken from a book originally published in 1908 by Yei Theodora Ozaki, from Tokyo. The author’s story was inspired by the Japanese classic, "Taketari Monogatari.” In the story, the father, the bamboo-cutter, beseeches his beautiful and magical moon-princess adopted daughter to pick one of five gallant knights as her husband. She has demanded further trials to vie for her love.Support the show (https://www.patreon.com/snoozecast)

Tonight, I’ll be reading a Japanese folk story called, "The Bamboo-Cutter and the Moon-Child". It is taken from a book originally published in 1908 by Yei Theodora Ozaki, from Tokyo. The author’s story was inspired by the Japanese classic, "Taketari Monogata."Support the show (https://www.patreon.com/snoozecast)

Happy New Year! Matt & Adrian are back to talk about one of Matt's picks. Ten Billion Days & 100 Billion Nights by Ryu Mitsuse (https://amzn.to/2Vw3CM8) is a classic of Japanese science fiction which was just recently (2011) translated and published in English. It tells an epic story that begins at the beginning of the universe and ends at its end. This episode, Adrian & Matt discuss Japanese science fiction in various media, how Japanese & Anglo SF influenced each other, and how disasters can create communities amongst those who live through them.  Books & movies mentioned include (links help support Spectology): * Ten Billion Days & 100 Billion Nights by Ryu Mitsuse* Lord of Light by Roger Zelazny * Childhood's End by Arthur C. Clarke* The works of David Mitchell * The Master & Margarita by Mikhail Bulgakov* L'incal by Jodorowksi & Moebius* Neon Genesis Evangelion * Akira  Some links for further reading:* Japanese SF: http://sf-encyclopedia.com/entry/japan* Top 10 SF novels of all time: https://www.sfwa.org/2011/09/top-ten-japan-all-time-best-sf-novels/* Haikasoru (Mitsuse's publisher): http://www.haikasoru.com* Tale of the Bamboo Cutter: https://en.wikipedia.org/wiki/The_Tale_of_the_Bamboo_Cutter* Eight Dog Chronicles: https://en.wikipedia.org/wiki/Nansō_Satomi_Hakkenden  --- We'd love to hear from you, either by chatting with us on twitter at @spectologypod, sending us an email at spectologypod@gmail.com, or submitting the episode to r/printSF on reddit. We'll reply, and shout you out in the next podcast when we talk about your comment. And if you like the episode, subscribe at spectology.com or whever you listen to podcasts, and share it with your friends! Many thanks to Dubby J and Noah Bradley for doing our music and art.

# Japanese Folk Stories - The Bamboo Cutter and the Moonchild Author: Yei Theodora Ozaki Link: bit.ly/JapaneseStory #TeamEarlGray **SHOUTOUTS at the end!** Go on, leave an iTunes Review: bit.ly/iTunesReviews Welcome my folk story lovers! I have you an old 1908 Japanese Folk Story episode - letters compiled by one friend of author Yei Theodora Ozaki into a compilation of traditional Japanese folk tales. A poor Bamboo cutter discovers a creature tucked away in the bamboo he’s cutting, what he discovers is something precious, something spectacular, something…unique, Yes today my lovely listeners I have for you The Bamboo Cutter and the Moonchild, a classic Japanese Tale with such interesting characters. Thank you so much for listening the #podcast mates! And a big thank you to all of you lovely contributors. ***** Visit my website for those without Podcast apps: www.storiesfablesghost.wixsite.com/storiesfables Send me your own stories and recommendations because you're awesome: StoriesFablesGhostlyTales@gmail.com All my Social Media Links: ***** Facebook Page: www.facebook.com/StoriesFablesGhostlyTales Twitter: twitter.com/StoriesFablesGT Youtube: www.youtube.com/channel/UCjtTN-6a_PS38eO90wzcNew ***** Fantastic Music Links and Credit - Public Domain: CO.AG - goo.gl/hQZW8Z Myuuji - www.youtube.com/user/myuuji NCM: www.youtube.com/channel/UCHEioEoqyFPsOiW8CepDaYg *****

This week's story, "The Bamboo Cutter and the Moon Child," was the inspiration for the movie Princess Kaguya. What we ended up with is not exactly that movie, which is great. This episode brought to you by executive producer Kyle, Aarne-Thompson type 207C, "The Bell of Justice " Suggested talking points: bamboo bling, Zoloft Jr., Call of Duty: Again, the most dedicated peeping toms, the solar flare self-defense, Stare-ano Bamboogerac, OkBuddha.com, please appraise my hopping teen, doing a driveby on some islands, peekabo signals, rejections by poem If you like our show, find us online to help spread the word! Follow us on Twitter, Facebook, and Youtube. Support us on Patreon to help the show grow at www.patreon.com/wtfolklore. You can find merchandise and information about the show at www.wtfolklorepodcast.com.

Grade 8

This episode features excerpts from two recently composed chamber operas at KU, "Bamboo Cutter and the Moon" by Joe Eidson and "Devkino Road" by Dan Musselman.

STORYTIME |Bedtime Fairy Tale Stories for Kids & Teenagers in English|Support this podcast at — https://redcircle.com/once-upon-a-time-out/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

STORYTIME |Bedtime Fairy Tale Stories for Kids & Teenagers in English| Support this podcast at — https://redcircle.com/once-upon-a-time-out/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy